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Epictetus, Discourses (ed. George Long), book 3 (search)
es knew, and yet he never said that he knew any thing or taught any thing.Socrates never professed to teach virtue, but by showing himself to be a virtuous man he expected to make his companions virtuous by imitating his example. (Xenophon, Memorab. i. 2, 3.) But if any man asked for nice little words or little speculations, he would carry him to Protagoras or to Hippias; and if any man came to ask for potherbs, he would carry him to the gardener. Who then among you 'has this purpose (motive to action)? for if indeed you had it, you would both be content in sickness, and in hunger, and in death. If any among you has been in love with a charming girl, he knows that I say what is true.Upton explains this passage thus: 'He who loves knows what it is to endure all things for love. If any man then being captivated with love for a girl would for her sake endure dangers and even death, what would he not endure if he possessed the love of God, the Uni- versal, the chief of beautiful things?'
Epictetus, Discourses (ed. George Long), book 3 (search)
Cicero says, 'nihil in hae praeclara epistola so, ip- tum ab Epicuro congruens et conveniens decretis ejus reperietis. Ita redarguitur ipse a sese, vincunturque scripta ejus probitate ipsius ac moribus.' See Epictetus, ii. 18. In the name of God,Upton compares the passage (v. 333) in the Cyclops of Euripides, who speaks like an Epicurean. Not to marry and not to engage public affairs were Epicurean doctrines. See Epictetus, i. 23, 3 and 6 are you thinking of a city of Epicureans? [One man sayscodicillorum.) Let him write and give you a commission to judge of music; and what will be the use of it to you? Still how did you become a judge? whose hand did you kiss? the hand of Symphorus or Numenius? Before whose bed-chamber have you slept?Upton supposes this to mean, whose bedchamber man are you? and he compares i. 19. But Schweig. says that this is not the meaning here, and that the meaning is this: He who before daybreak is waiting at the door of a rich man, whose favour he seeks, is
Epictetus, Discourses (ed. George Long), book 3 (search)
that to you? And even if he says, 'you are in a bad way,' do not despond. For what is it to be ill? is it that you are near the severance of the soul and the body? what harm is there in this? If you are not near now, will you not afterwards be near? Is the world going to be turned upside down when you are dead? Why then do you flatter the physician?Et quid opus Cratero magnos promittere montes? Persius, iii. 65. Craterus was a physician. Why do you say if you please, master, I shall be well?Upton compares Matthew, viii. 2. 'Lord, if thou wilt, thou canst make me clean.' Why do you give him an opportunity of raising his eyebrows (being proud; or showing his importance)?Compare M. Antoninus, iv. 48. ta=s o)fru=s ... suspa/santes. Do you not value a physician, as you do a shoemaker when he is measuring your foot, or a carpenter when he is building your house, and so treat the physician as to the body which is not yours, but by nature dead? He who has a fever has an opportunity of doing
Epictetus, Discourses (ed. George Long), book 3 (search)
cording to reason.—Yes, but the unjust man has the advantage.— In what?—In money.—Yes, for he is superior to you in this, that he flatters, is free from shame, and is watchful. What is the wonder? But see if he has the advantage over you in being faithful, in being modest: for you will not find it to be so; but wherein you are superior, there you will find that you have the advantage. And I once said to a man who was vexed because Philostorgus was fortunate: Would you choose to lie with Sura?Upton suggests that Sura may be Palfurius (Juvenal, iv. 53), or Palfurius Sura (Suetonius, Domitian, c. 13).— May it never happen, he replied, that this day should come? Why then are you vexed, if he receives something in return for that which he sells; or how can you consider him happy who acquires those things by such means as you abominate; or what wrong does Providence, if he gives the better things to the better men? Is it not better to be modest than to be rich?—He admitted this—Why