Between Heathenism and Christianity - College of Stoic Philosophers

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The Delay of the Deity life with shame and confusion. For as Simonides jestingly said, that he always found the chest he kept for money full and the one he kept for gratitude empty; so wicked men. when they examine their own evil hearts, discover that for the sake of a pleas ure which directly proves to be an empty one, they find them void of hope but full of sorrows and pain, unpleasant memories, and anxiety for the future, but big with distrust of the present. Just as we hear Ino crying out in the theater when rilled with regret for what she had done, Dear women, how can I again dwell in the house of Athamas? Would that I had done none of the deeds I commit ted! So the soul of every villain ought to consider well and reflect how it may rid itself of the memory of its iniquities and exorcise a bad conscience, under go a process of purification and live life over again. When the bad is deliberately preferred, it shows a lack of confidence and firmness and strength and stability unless, forsooth, we admit that evil-doers are a class of sages. Wherever there exists an un controllable love of money and pleasure, and insati able avarice coupled with malice or a bad character, there you will find also, it you look closely, latent superstitions and an aversion to labor and fear of death and sudden gusts of passion and an eagerness to be talked about joined to a penchant for boasting. Such men fear those who censure them and are afraid of those who praise them as persons who have been wronged by deception: they are particularly hostile 182
" " " The Delay of the Deity to the wicked because they freely praise those who have the reputation of being virtuous. For that which hardens men in vice is like the brittleness in poor iron and is easily shivered. Whence it comes that as they, in the course of time, gain a deeper in sight into the nature of things, are weighed down with sorrow and become morose and abhor their own past life. It surely cannot be but that a bad man who has restored a trust, or become surety for a friend, or who from a love of glory or fame has given and contributed something to his country, will forthwith regret what he has done, because he is unstable in his ways and fickle in his purpose; sometimes per sons of this kind, even when applauded in the theaters, groan inwardly because the love of money has sup planted the love of glory; nor can it be that those who have sacrificed men for the attainment of sov ereignty or to carry out a conspiracy, as did Apollodorus, or who have taken away money from their friends, as did Glaucus, do not repent, nor hate them selves, and do not feel regret for what they have done. I, for my part, do not believe, if I may say so, that there is need of any god or man to punish the im pious, but that their life, ruined and made uneasy by vice, is fully sufficient." 12. Consider, however," I said, whether we are not examining the argument at greater length than its importance demands." To this Timon replied, It may be, in view of what is yet to come and of what has been omitted. For I shall now bring up as 183
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THEQL STACK
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Between Heathenism and Christianity
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" PREFACE. It is admitted by s
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Preface In the following pages I ha
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CONTENTS, ....... PAGE. PBEFAOE ...
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SENECA: HIS CHARACTER AND ENVIRONME
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" " Seneca: His Character
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Seneca: His Character and Environme
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" No Seneca: His Character and
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" Seneca: His Character and En
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SELECTIONS FROM THE WRITINGS OF SEN
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Selections from the Writings of Sen
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De Providentia untouched, I shall u
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" Why De Providentia gence and
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De Providentia may gain real streng
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De Providentia enough for the immor
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De Providentia down his arms forthw
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De Providentia well-known exemplar
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De Providentia prove by these thing
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De Provldenda to thee when thou wer
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<J5 De Providentia ingly the
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De Providentia V. Add, now, that it
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De Providentia nor am I God s slave
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" " Good De Providentia I
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" " count what others lon
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" For De Providentia found in
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De Providentia "The first whic
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Plutarch and the Greece of His Age
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" Plutarch and the Greece of H
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eformer. Plutarch and the Greece of
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Page 135 and 136: Plutarch and the Greece of His Age
Page 167 and 168: " " The Delay of the Deit
Page 169 and 170: " To The Delay of the Deity wi
Page 171 and 172: The Delay of the Deity vices, He ad
Page 173 and 174: The Delay of the Deity nature, to h
Page 175 and 176: The Delay of the Deity may turn to
Page 177 and 178: " " " The Delay of t
Page 179 and 180: The Delay of the Deity Sikyonians a
Page 181 and 182: " We The Delay of the Deity ag
Page 183 and 184: The Delay of the Deity are allowed
Page 185: The Delay of the Deity 11. If then
Page 189 and 190: The Delay of the Deity wished might
Page 193 and 194: The Delay of the Deity to what is p
Page 195 and 196: The Delay of the Deity son from his
Page 197 and 198: " You " Do " "
Page 199 and 200: The Delay of the Deity conjured up
Page 201 and 202: Pindar says? 197 The Delay of the D
Page 203 and 204: The Delay of the Deity to be a vill
Page 207 and 208: The Delay of the Deity distances fr
Page 209 and 210: The Delay of the Deity the souls of
Page 211 and 212: The Delay of the Deity cation and p
Page 213 and 214: The Delay of the Deity the white. H
Page 215 and 216: The Delay of the Deity offer suppli
Page 217 and 218: The Delay of the Deityfalling into
Page 219 and 220: " " " The Delay of t
Page 221 and 222: The Delay of the Deity is intrinsic
Page 223 and 224: Appendix VOLUME III. De E apud Delp
Page 225: Appendix cited by their Latin title
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Between Heathenism and Christianity - College of Stoic Philosophers

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