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I wish to remind you of something which once happened to me , even if I have often spoken about this same incident. When I was returning home from Rome , I traveled together with a friend of mine from Gortyna in Crete. This friend was, in other respects, an estimable person because he was simple, friendly good, and anything but miserly. But he was so prone to anger that he used to assail his servants with his hands and even sometimes his feet, but far more frequently with a whip or any piece of wood that happened to be handy.

When we were in Corinth, we decided to send all our baggage and all the servants, except two, from Cenchreae to Athens by ship while he would hire a cart for our journey overland by way of Megara. Indeed, when w e had passed through Eleusis and were coming to the Thriasian Plain, he asked the servants (who were following the cart) about a piece of luggage, but they could give him no answer. He fell into a rage. Since he had nothing else with which to strike the young men , he picked up a good-sized sword in its scabbard and came down on the heads of both of them with the sword—scabbard and all. Nor did he bring down the flat side (for in this way he would have done no great damage) but struck with the cutting edge of the sword. The blade cut right through the scabbard and inflicted two very serious wounds on the heads of both—for he struck each of them twice. When he saw the blood pouring forth in abundant streams, he left us and quickly went off to Athens on foot for fear that one of the servants might die while he was still present. We got the wounded men safely to Athens.

But my Cretan friend heaped charges on his own head. He took me by the hand and led me to a house; he handed over his whip, stripped off his clothes, and bade me to flog him for what he had done while in the violent grip of his cursed anger—for that is what he called it. When I laughed (and this was a reasonable reaction)( ), he fell on his knees and begged me to do what he asked. It was very clear that the more he kept importuning me and asking to be flogged, the more he was making me laugh.

When we had wasted enough time in begging and laughing, I promised him that I would flog him if he would himself grant me the one very small thing which I was going to ask. When he did promise, I urged him to pay attention to me while I had a few words to say to him, since this was my request. When he had promised that he would do so, I spoke to him at some length and admonished him that it was necessary to train the irascible element within us. This is the way, obviously, that I flogged him and not in the way he asked. After I had instructed him, I went away.

When I was a young man I imposed upon myself an injunction which I have observed through my whole life, namely, never to strike any slave of m y household with m y hand. My father practiced this same restraint. Many were the friends he reproved when they had bruised a tendon while striking their slaves in the teeth; he told them that they deserved to have a stroke and die in the fit of passion which had come upon them.
They could have waited a little while, he said, and used a rod or whip to inflict as many blows as they wished and to accomplish the act with reflection.

Other men, however, not only (strike) with their fists but kick and gouge out the eyes and stab with a stylus when they happen to have one in their hands. I saw a man, in his anger, strike a slave in the eye with a reed pen. The Emperor Hadrian, they say, struck one of his slaves in the eye with a stylus; and when he learned that the man had lost his eye because of this wound, he summoned the slave and allowed him to ask for a gift which would be equal to his pain and loss. When the slave who had suffered the loss remained silent, Hadrian again asked him to speak up and ask for whatever he might wish. But he asked for nothing else but another eye. For what gift could match in value the eye which had been destroyed?

Σενέκας έγραψε: 05 Δεκ 2020, 20:52

When I was a young man I imposed upon myself an injunction which I have observed through my whole life, namely, never to strike any slave of m y household with m y hand. My father practiced this same restraint. Many were the friends he reproved when they had bruised a tendon while striking their slaves in the teeth; he told them that they deserved to have a stroke and die in the fit of passion which had come upon them.
They could have waited a little while, he said, and used a rod or whip to inflict as many blows as they wished and to accomplish the act with reflection.

Other men, however, not only (strike) with their fists but kick and gouge out the eyes and stab with a stylus when they happen to have one in their hands. I saw a man, in his anger, strike a slave in the eye with a reed pen. The Emperor Hadrian, they say, struck one of his slaves in the eye with a stylus; and when he learned that the man had lost his eye because of this wound, he summoned the slave and allowed him to ask for a gift which would be equal to his pain and loss. When the slave who had suffered the loss remained silent, Hadrian again asked him to speak up and ask for whatever he might wish. But he asked for nothing else but another eye. For what gift could match in value the eye which had been destroyed?

συμπέρασμα: ο θυμός είναι κακός για την ψυχική και σωματική μας υγεία

Eθνικοκοινωνιστης έγραψε: 05 Δεκ 2020, 20:58

Σενέκας έγραψε: 05 Δεκ 2020, 20:52

When I was a young man I imposed upon myself an injunction which I have observed through my whole life, namely, never to strike any slave of m y household with m y hand. My father practiced this same restraint. Many were the friends he reproved when they had bruised a tendon while striking their slaves in the teeth; he told them that they deserved to have a stroke and die in the fit of passion which had come upon them.
They could have waited a little while, he said, and used a rod or whip to inflict as many blows as they wished and to accomplish the act with reflection.

Other men, however, not only (strike) with their fists but kick and gouge out the eyes and stab with a stylus when they happen to have one in their hands. I saw a man, in his anger, strike a slave in the eye with a reed pen. The Emperor Hadrian, they say, struck one of his slaves in the eye with a stylus; and when he learned that the man had lost his eye because of this wound, he summoned the slave and allowed him to ask for a gift which would be equal to his pain and loss. When the slave who had suffered the loss remained silent, Hadrian again asked him to speak up and ask for whatever he might wish. But he asked for nothing else but another eye. For what gift could match in value the eye which had been destroyed?

συμπέρασμα: ο θυμός είναι κακός για την ψυχική και σωματική μας υγεία

εισαι σε φαση τσακρα γιογκα και αυτοσυνειδητοτητας παικταρα μου?

Eθνικοκοινωνιστης έγραψε: 05 Δεκ 2020, 21:03 γιατι ισως μου δινεις την εντυπωση Νερουλη οτι αυτα τα νηματα εχουν συγκεκριμενη διαθεση/κινουνται σε συγκεκριμενη λογικη και δεν ειναι απλα ανεκδοτολογικα?

Yochanan έγραψε: 05 Δεκ 2020, 22:18 keep rocking bro - εγω γουσταρω τα θεματα σου. αυτο με φιλογελως ειναι τοπ

https://web.archive.org/web/20120716202 ... Canons.htm

Yochanan έγραψε: 05 Δεκ 2020, 22:18 keep rocking bro - εγω γουσταρω τα θεματα σου. αυτο με φιλογελως ειναι τοπ

Από το 265 ανέκδοτα της συλλογής τα περισσότερα (110) αναφέρονται στους “σχολαστικούς”, αφελείς και κάπως βλάκες “μορφωμένους” της εποχής. Υπάρχουν όμως 85 ανέκδοτα για φιλάργυρους, μέθυσους, λιμόξηρους (λιγούρηδες), δύσκολους (στρυφνούς), φθονερούς, οζόστομους (βρωμόστομους), αφυείς (κουτούς), δειλούς, οκνηρούς, και ευτράπελους (καλαμπουριτζήδες), ενώ, περιέργως, μόνο 8 ανέκδοτα σατιρίζουν γυναίκες.

Σενέκας έγραψε: 05 Δεκ 2020, 22:24

Yochanan έγραψε: 05 Δεκ 2020, 22:18 keep rocking bro - εγω γουσταρω τα θεματα σου. αυτο με φιλογελως ειναι τοπ

το συγκεκριμένο πήγε άπατο όμως, και είχε τόσο ψωμί. Ετούτος εδώ έκατσε και εξιστόρησε τόσες φρικιαστικές ιστορίες βίας απέναντι σε ανθρώπους(δεν ισχύει ότι τους θεωρούσαν άψυχα αντικείμενα, τουλάχιστον όχι στην εποχή του) μόνο και μόνο για να εξηγήσει ότι ο θυμός κάνει κακό στην υγεία, και αν είναι να (σχεδόν)σκοτώσεις σκοτώσεις έναν σκλάβο στο ξύλο ή να του καρφώσεις το στυλό στο μάτι, βάλε κάποιον άλλο δούλο να το κάνει, ή περίμενε μια δυο μέρες πριν τον μαστιγώσεις για να μη σπάσεις καμιά φλέβα ή μην ταραχτεί η ψυχική σου υγεία απο την οργή. Δεν φαίνεται να τον απασχολεί καθόλου οι συνέπειες που έχει η βία σ'αυτούς που τη δέχονται. Μιλάει μόνο για τις συνέπειες της βίας σ'αυτόν που την ασκεί , και υπο αυτό το πρίσμα, καλύτερα να αποφεύγεις λέει την ακραία βία. Είναι ανατριχιαστικό αν κάτσεις να το σκεφτεί λίγο