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Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley) 12 0 Browse Search
Plato, Republic 6 0 Browse Search
Epictetus, Works (ed. George Long) 6 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 6 0 Browse Search
Q. Horatius Flaccus (Horace), The Art of Poetry: To the Pisos (ed. C. Smart, Theodore Alois Buckley) 2 0 Browse Search
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Plato, Republic, Book 1, section 327c (search)
he procession. Whereupon Polemarchus said, “Socrates, you appear to have turned your faces townward and to be going to leave us.” “Not a bad guess,” said I. “But you see how many we are?” he said. “Surely.” “You must either then prove yourselves the better menCf. the playful threat in Philebus 16 A, Phaedrus 236 C, Horace, Satire i. 4. 142. or stay here.” “Why, is there not left,” said I, “the alternative of our persuadingFor the characteristic Socratic contrast between force and persuasion cf. 411 D, and the anecdote in Diogenes Laertius vii. 24. you that you ought to let us go?” “But could you persuade us,”
Plato, Republic, Book 2, section 363d (search)
f virtue from the gods. For they say that the children's childrenKern, ibid., quotes Servius adVirgil, Aeneid iii. 98 “et nati natorum” and opines that Homer took Iliad xx. 308 from Orpheus. of the pious and oath-keeping man and his race thereafter never fail. Such and such-like are their praises of justice. But the impious and the unjust they bury in mudCf. Zeller, Phil. d. Gr. i. pp. 56-57, 533 D, Phaedo 69 C, commentators on Aristophanes Frogs 146. in the house of Hades and compel them to fetch water in a sieve,Cf. my note on Horace, Odes iii. 11. 22, and, with an allegorical application, Gorgias 493 B. and, while they still live,
Plato, Republic, Book 3, section 407a (search)
the rich man, we say, has no such appointed task, the necessity of abstaining from which renders life intolerable.” “I haven't heard of any.” “Why, haven't you heard that saying of Phocylides,The line of Phocylides is toyed with merely to vary the expression of the thought. Bergk restores it DI/ZHSQAI BIOTH/N, A)RETH\N D' O(/TAN H)=| BI/OS H)/DH, which is Horace's (Epistles i. 1. 53 f.): “Quaerenda pecunia primum est;/ Virtus post nummos!” that after a man has 'made his pile' he ought to practice virtue?” “Before, too, I fancy,” he said. “Let us not quarrel with him on that point,” I said, “but inform ourselves whether this virtue is something for th
Epictetus, Discourses (ed. George Long), book 2 (search)
rce. 'A wise fool' must mean a fool who thinks himself wise; and such we sometimes see. 'Though thou shouldst bray a fool in the mortar among wheat with a pestle, yet will not his foolishness depart from him.' Proverbs, xxvii. 22. May it never be my lot to have a wise fool for my friend: nothing is more untractable, 'I am determined,' the man says. Madmen are also; but the more firmly they form a judgment on things which do not exist, the more elleboreEllebore was a medicine used in madness. Horace says, Sat. ii. 3. 82— Danda est ellebori multo pars maxima avaris. they require. Will you not act like a sick man and call in the physician?—I am sick, master, help me; consider what I must do: it is my duty to obey you. So it is here also: I know not what I ought to do, but I am come to learn.—Not so; but speak to me about other things: upon this I have determined.—What other things? for what is greater and more useful than for you to be persuaded that it is not sufficient to have made you
Epictetus, Discourses (ed. George Long), book 2 (search)
That we do not strive to use our opinions about good and evil. WHERE is the good? In the will.See ii. 10. 25. Where is the evil? In the will. Where is neither of them? In those things which are independent of the will. Well then? Does any one among us think of these lessons out of the schools? Does any one meditate (strive) by himself to give an answer to things'To answer to things' means to act in a way suitable to circum— stances, to be a match for them. So Horace says (Sat. ii. 7. 85)— Responsare cupidinibus, contemnere honores Fortis. as in the case of questions? Is it day?—Yes.—Is it night?—No.—Well, is the number of stars even?Perhaps this was a common puzzle. The man answers right; he cannot say.—I cannot say.—When money is shown (offered) to you, have you studied to make the proper answer, that money is not a good thing? Have you practised yourself in these answers, or only against sophisms? Why do you wonder then if in the cases which you have studied, in those you h
Epictetus, Discourses (ed. George Long), book 3 (search)
ys to one, abstain from food;The word is a)na/teinon. Compare ii. 17, 9. to another he says, eat; or do not use the bath; to another, you require the knife, or the cautery. How can he have time for this who is tied to the duties of common life? is it not his duty to supply clothing to his children, and to send them to the school- master with writing tablets, and styles (for writing).In the text it is grafei=a, tilla/ria. It is probable that there should be only one word. See Schweig.'s note. Horace (Sat. i. 6. 73) speaks of boys going to school Laevo suspensi loculos tabulamque lacerto. Besides must he not supply them with beds? for they cannot be genuine Cynics as soon as they are born. If he does not do this, it would be better to expose the children as soon as they are born than to kill them in this way. Consider what we are bringing the Cynic down to, how we are taking his royalty from him.—Yes, but Crates took a wife.—You are speaking of a circumstance which arose from love and o
Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley), book 1, We ought to connive at the faults of our friends, and all offenses are not to be ranked in the catalogue of crimes. (search)
he nature of the thing demands? If any man should punish with the cross a slave, who being ordered to take away the dish should gorge the half-eaten fish and warm sauce; Tepidumque ligurrierit ius . Horace, to excuse the slave, says, that the sauce was yet warm, tepidum, and therefore more tempting. For the same reason, he says, the fish was half eaten. he would, among people in their senses, be called a madder man than Labeo. Labeone insanior . The Scholiasts, commentators, and interpreters tell us, that Horace means Marcus Antistius Labeo, who, in the spirit of liberty, frequently opposed Augustus in the senate, when he attempted any alterations in the state. Agitabat eum libertas nimia et vecors, says Seneca; which might justly render him odious to Augustus. But whatever respect our poet had for his emperor, yet we never find that he treats the patrons
Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley), book 1, He apologizes for the liberties taken by satiric poets in general, and particularly by himself (search)
e or pretio; nor is there any instance in the Latin tongue of provocare minimo digito, as the commentators explain it. A man well assured of the truth of what he asserts, is willing to bet a large wager against a small one, which Horace means by minimo provocare. Take, if you dare, take your tablets, and I will take mine; let there be a place, a time, and persons appointed to see fair play: let us see who can write the most. The gods have done a good part by mus is a happy man, who, of his own accord, has presented his manuscripts Ultro delatis capsis. When a poet was generally esteemed, his works and his statue were placed in the public libraries. But Horace congratulates Fannius upon the happiness of finding a method of immortalizing his name, without being obliged to pass through the usual forms. He thought he had a right to take an honor, which he was conscious he deserved,
Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley), book 1, He humorously describes a squabble betwixt Rupilius and Persius. (search)
the raillery of the travelers. In such an attitude our durus Vindemiator had often appeared. All sort of injurious language was allowed during the vintage; a custom that still continues in Naples. himself a hardy vine-dresser, never defeated, to whom the passenger had often been obliged to yield, bawling cuckoo with roaring voice. But the Grecian Persius, as soon as he had been well sprinkled with Italian vinegar, bellows out: O Brutus, by the great gods I conjure you, who are accustomed to take off kings, Lucius Junius Brutus expelled Tarquinius Superbus. Marcus Brutus freed his country from the imperial power of Julius Caesar. From the introduction of this, we may conjecture that Horace, at the time of writing this satire, had not yet espoused the side of Augustus. why do you not dispatch this King? Believe me, this is a piece of work which of right belongs to you.
Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley), book 1, He describes his sufferings from the loquacity of an impertinent fellow. (search)
rtia causidicos;" it was, therefore, more than an hour after their opening, that Horace passed by the temple of Vesta. of the day being now passed, we came to Vesta's temple; and, as good luck would have it, he was obliged to appear to his recognizance; which unless he did, he must have lost his cause. "If you love me," said he, "step in here a little." "May I die! if I be either able to stand it out, Aut valeo stare. Horace uses the law terms, respondere, adesse, stare, rem relinquere. The first signifies to appear before a judge upon a summons; the second was properly to attend on the person who appeared, and to support his cause; the third marks the posture in which he stood, and relinquere causam to suffer himself to be non-suited for not appearing. or have any knowledge of the civil laws: and besides, I am in a hurry, you know whither." "I am in doubt what I shall do," said
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