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Epictetus, Works (ed. George Long) 6 0 Browse Search
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb) 6 0 Browse Search
Pliny the Elder, The Natural History (ed. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.) 2 0 Browse Search
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Epictetus, Discourses (ed. George Long), book 1 (search)
ff victorious in the first contest: well then, as to the second? and what if there should be great heat? and what, if it should be at Olympia? And the same I say in this case: if you should throw money in his way, he will despise it. Well, suppose you put a young girl in his way, what then? and what, if it is in the dark?From the rustics came the old proverb, for when they commend a man's fidelity and goodness they say he is a man with whom you may play the game with the fingers in the dark. Cicero, De Officiis, iii. 19. See Forcellini, Micare. what if it should be a little reputation, or abuse; and what, if it should be praise; and what if it should be death? He is able to overcome all. What then if it be in heat, and what if it is in the rain,The MSS. have u(ome/nos or oi)o/menos. Schweighaeuser has accepted Upton's emendation of oi)nwme/nos, but I do not. The sleep refers to dreams. Aristotle, Ethic, i. 13, says: better are the visions (dreams) of the good (e)pieikw=n) than those of
Epictetus, Discourses (ed. George Long), book 1 (search)
On constancy (or firmness). THE beingThe word is ou)si/a. The corresponding Latin word which Cicero introduced is essentia (Seneca, Epist. 58). The English word essence has obtained a somewhat different sense. The proper translation of ou)si/a is being or nature. (nature) of the Good is a certain Will; the being of the Bad is a certain kind of Will. What then are externals? Materials for the Will, about which the will being conversant shall obtain its own good or evil. How shall it obtain the good. If it does not admireThis is the maxim of Horace, Epp. i. 6; and Macleane's note,— Nil admirari prope res est una, Numici, Solaque quae possit facere et servare beatum. on which Upton remarks that this maxim is explained very philosophically and learnedly by Lord Shaftesbury (the author of the Characteristics), vol. iii. p. 202. Compare M. Antoninus, xii. 1, Seneca, De Vita Beata, c. 3, writes, Aliarum rerum quae vitam instruunt diligens, sine admiratione cujusquam. Antoninus (i. 15) expres
Epictetus, Discourses (ed. George Long), book 2 (search)
o learn that which he thinks that he knows. As to things then which ought to be done and ought not to be done, and good and bad, and beautiful and ugly, all of us talking of them at random go to the philosophers; and on these matters we praise, we censure, we accuse, we blame, we judge and determine about principles honourable and dishonourable. But why do we go to the philosophers? Because we wish to learn what we do not think that we know. And what is this? Theorems.Theorems are defined by Cicero, de Fato, c. 6, 'Percepta appelle quae dicuntur Graece qewrh/mata.' For we wish to learn what philosophers say as being something elegant and acute; and some wish to learn that they may get profit from what they learn. It is ridiculous then to think that a person wishes to learn one thing, and will learn another; or further, that a man will make proficiency in that which he does not learn. But the many are deceived by this which deceived also the rhetorician Theopompus,This rhetorician or o
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb), chapter 30 (search)
not content with the teachers under ANCIENT EDUCATION HUMANISTIC whom he had had the opportunity of studying at Rome, he travelled through Achaia and Asia Minor so as to embrace every variety of every learned pursuit. Hence we really find in Cicero's works that he was not deficient in the knowledge of geometry, music, grammar, or, in short, any liberal accomplishment. The subtleties of logic, the useful lessons of ethical science, the movements and causes of the universe, were alike known to him. The truth indeed is this, my excellent friends, that Cicero's wonderful eloquence wells up and overflows out of a store of erudition, a multitude of accomplishments, and a knowledge that was universal. The strength and power of oratory, unlike all other arts, is not confined within narrow and straitened limits, but the orator is he who can speak on every question with grace, elegance, and persuasiveness, suitably to the dignity of his subject, the requirements of the occasion, a
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb), chapter 32 (search)
l the arts, held sway with a glorious retinue over our souls, now clipped and shorn, without state, without honour, I had almost said without her freedom, is studied as one of the meanest handicrafts. This then I believe to be the first and chief cause of so marked a falling off among us from the eloquence of the old orators. If witnesses are wanted, whom shall I name in preference to Demosthenes among the Greeks, who is said by tradition to have been a most attentive hearer of Plato? Cicero too tells us, I think, in these very words, that whatever he had achieved in eloquence he had gained, not from rhetoricians, but in the walks of the Academy. There are other causes, some of them great and important, which it is for you in fairness to explain, as I have now done my part, and, after my usual way, have offended pretty many persons who, if they happen to hear all this, will, I am sure, say that, in praising an acquaintance with law and philosophy as a necessity for an orat
Pliny the Elder, The Natural History (ed. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.), BOOK II. AN ACCOUNT OF THE WORLD AND THE ELEMENTS., CHAP. 4. (5.)—OF THE ELEMENTSThe account of the elements, of their nature, difference, and, more especially, the necessity of their being four, are fully discussed by Aristotle in various parts of his works, more particularly in his treatise De Cœlo, lib. iii. cap. 3, 4 and 5, lib. iv. cap. 5, and De Gener. et Cor. lib. ii. cap. 2, 3, 4 and 5. For a judicious summary of the opinions of Aristotle on this subject, I may refer to Stanley's History of Philosophy; Aristotle, doctrines of, p. 2. 1. 7, and to Enfield, i. 764 et seq. For the Epicurean doctrine, see Lucretius, i. 764 et seq. AND THE PLANETSAlthough the word planeta, as taken from the Greek planh/ths, is inserted in the title of this chapter, it does not occur in any part of the text. It is not found either in Lucretius, Manilius, or Seneca, nor, I believe, was it used by any of their contemporaries, except Hyginus, p. 76. The planets were generally styled stellæ erraticæ, errantes, or vagæ, sidera palantia, as in Lucretius, ii. 1030, or simply the five stars, as in Cicero, De Nat. Deor. ii. 51, and in Seneca, Nat. Quæst. vii. 24. Pliny, by including the sun and moon, makes the number seven. Aratus calls them pe/nt' a)/steres, l. 454.. (search)
the sun and moon, makes the number seven. Aratus calls them pe/nt' a)/steres, l. 454.. I do not find that any one has doubted that there are four elements. The highest of these is supposed to be fire, and hence proceed the eyes of so many glittering stars. The next is that spirit, which both the Greeks and ourselves call by the same name, air"Aër." "Circumfusa undique est (terra) hac animabili spirabilique natura, cui nomen est aër; Græcum illud quidem, sed perceptum jam tamen usu a nobis;" Cicero, De Nat. Deor. ii. 91.. It is by the force of this vital principle, pervading all things and mingling with all, that the earth, together with the fourth element, water, is balanced in the middle of space. These are mutually bound together, the lighter being restrained by the heavier, so that they cannot fly off; while, on the contrary, from the lighter tending upwards, the heavier are so suspended, that they cannot fall down. Thus, by an equal tendency in an opposite direction, each of th