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Epictetus, Works (ed. George Long) 24 0 Browse Search
Pausanias, Description of Greece 12 0 Browse Search
Epictetus, Works (ed. Thomas Wentworth Higginson) 8 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 2 0 Browse Search
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Pausanias, Description of Greece, Elis 1, chapter 23 (search)
ople from Triphylia, but from the Aegean and the Cyclades there came not only the Tenians but also the Naxians and Cythnians, Styrians too from Euboea, after them Eleans, Potidaeans, Anactorians, and lastly the Chalcidians on the Euripus. Of these cities the following are at the present day uninhabited: Mycenae and Tiryns were destroyed by the Argives after the Persian wars. The Ambraciots and Anactorians, colonists of Corinth, were taken away by the Roman emperorAugustus to help to found Nicopolis near Actium. The Potidaeans twice suffered removal from their city, once at the hands of Philip, the son of Amyntas356 B.C., and once before this at the hands of the Athenians430-429 B.C.. Afterwards, however, Cassander restored the Potidaeans to their homes, but the name of the city was changed from Potidaea to Cassandreia after the name of its founder316 B.C.. The image at Olympia dedicated by the Greeks was made by Anaxagoras of Aegina. The name of this artist is omitted by the hist
Pausanias, Description of Greece, Achaia, chapter 18 (search)
a. The surname of the goddess is a foreign one, and her image too was brought in from elsewhere. For after Calydon with the rest of Aetolia had been laid waste by the Emperor Augustus in order that the Aetolian people might be incorporated into Nicopolis above Actium, the people of Patrae thus secured the image of Laphria. Most of the images out of Aetolia and from Acarnania were brought by Augustus' orders to Nicopolis, but to Patrae he gave, with other spoils from Calydon, the image of LaphriNicopolis, but to Patrae he gave, with other spoils from Calydon, the image of Laphria, which even in my time was still worshipped on the acropolis of Patrae. It is said that the goddess was surnamed Laphria after a man of Phocis, because the ancient image of Artemis was set up at Calydon by Laphrius, the son of Castalius, the son of Delphus. Others say that the wrath of Artemis against Oeneus weighed as time went on more lightly ( elaphroteron) on the Calydonians, and they believe that this was why the goddess received her surname. The image represents her in the guise of a hu
Pausanias, Description of Greece, Phocis and Ozolian Locri, chapter 8 (search)
ianians and Phthiotians, should be numbered with the Thessalians, and that all their votes, together with those of the Dolopes, who were no longer a separate people, should be assigned to the Nicopolitans. The Amphictyons to-day number thirty. Nicopolis, Macedonia and Thessaly each send six deputies; the Boeotians, who in more ancient days inhabited Thessaly and were then called Aeolians, the Phocians and the Delphians, each send two; ancient Doris sends one. The Ozolian Locrians, and the Locrians opposite Euboea, send one each; there is also one from Euboea. Of the Peloponnesians, the Argives, Sicyonians, Corinthians and Megarians send one, as Nicopolis send deputies to every meeting of the Amphictyonic League; but each city of the nations mentioned has the privilege of sending members in turn after the lapse of periodic intervals. When you enter the city you see temples in a row. The first of them was in ruins, and the one next to it had neither images nor statues. The third had
Pausanias, Description of Greece, Phocis and Ozolian Locri, chapter 38 (search)
rds the shaggy side of the skins for the sake of a good appearance. So their own skins were sure to smell as badly as did the hides. One hundred and twenty stades away from Delphi is Amphissa, the largest and most renowned city of Locris. The people hold that they are Aetolians, being ashamed of the name of Ozolians. Support is given to this view by the fact that, when the Roman emperorSee Paus. 5.23.3 and Paus. 7.18.8. drove the Aetolians from their homes in order to found the new city of Nicopolis, the greater part of the people went away to Amphissa. Originally, however, they came of Locrian race. It is said that the name of the city is derived from Amphissa, daughter of Macar, son of Aeolus, and that Apollo was her lover. The city is beautifully constructed, and its most notable objects are the tomb of Amphissa and the tomb of Andraemon. With him was buried, they say, his wife Gorge, daughter of Oeneus. On the citadel of Amphissa is a temple of Athena, with a standing image of bro
Epictetus, Discourses (ed. George Long), book 1 (search)
to me to-day about the priesthood of Augustus.Casaubon, in a learned note on Suetonius, Augustus, c. 18, informs us that divine honours were paid to Augustus at Nicopolis, which town he founded after the victory at Actium. The priesthood of Augustus at Nicopolis was a high office, and the priest gave his name to the year; that is,Nicopolis was a high office, and the priest gave his name to the year; that is, when it was intended in any writing to fix the year, either in any writing which related to public matters, or in instruments used in private affairs, the name of the priest of Augustus was used, and this was also the practice in most Greek cities. In order to establish the sense of this passage, Casaubon changed the text from ta\t on all such occasions, what will you do when you are dead? My name will remain.— Write it on a stone, and it will remain. But come, what remembrance of you will there be beyond Nicopolis?—But I shall wear a crown of gold.—If you desire a crown at all, take a crown of roses and put it on, for it will be more elegant in appea
Epictetus, Discourses (ed. George Long), book 1 (search)
We are now sending a scout to Rome;In the time of Domitian philosophers were banished from Rome and Italy by a Senatusconsultum (Sueton. Domitian, c. 10; Dion, 67, c. 13), and at that time Epictetus, as Gellius says (xv. 11), went from Rome to Nicopolis in Epirus, where he opened a school. We may suppose that Epictetus is here speaking of some person who had gone from Nicopolis to Rome to inquire about the state of affairs there under the cruel tyrant Domitian. (Schweighaeuser.) but no man senNicopolis to Rome to inquire about the state of affairs there under the cruel tyrant Domitian. (Schweighaeuser.) but no man sends a cowardly scout, who, if he only hears a noise and sees a shadow any where, comes running back in terror and reports that the enemy is close at hand. So now if you should come and tell us, Fearful is the state of affairs at Rome, terrible is death, terrible is exile; terrible is calumny; terrible is poverty; fly, my friends; the enemy is near—we shall answer, Be gone, prophesy for yourself; we have committed only one fault, that we sent such a scout. Diogenes,Diogenes was brought to king Ph
Epictetus, Discourses (ed. George Long), book 1 (search)
besieged again. But another says, I prefer to get my supper and to hear him talk as much as he likes. And do you compare these estimates (judgments): only do nothing in a depressed mood, nor as one afflicted, nor as thinking that you are in misery, for no man compels you to that.—Has it smoked in the chamber? If the smoke is moderate, I will stay; if it is excessive, I go out: for you must always remember this and hold it fast, that the door is open.—Well, but you say to me, Do not live in Nicopolis. I will not live there.—Nor in Athens.— I will not live in Athens.—Nor in Rome.—I will not live in Rome.—Live in Gyarus.Gyarus or Gyara a wretched island in the Aegean sea, to which criminals were sent under the empire at Rome. Juvenal, Sat. i. 73.—I will live in Gyarus, but it seems like a great smoke to live in Gyarus; and I depart to the place where no man will hinder me from living, for that dwelling place is open to all; and as to the last garment,See Schweighaeuser's note. t
Epictetus, Discourses (ed. George Long), book 1 (search)
n alone can say this to his father, when the son studies philosophy for the purpose of living a good life, and not for the purpose of display.—Wolf. But if a mar. only intending to make a display at a banquet and to show that he is acquainted with hypothetical arguments reads them and attends the philosophers, what other object has he than that some man of senatorian rank who sits by him may admire? For there (at Rome) are the really great materials (opportunities), and the riches here (at Nicopolis) appear to be trifles there. This is the reason why it is difficult for a man to be master of the appearances, where the things which disturb the judgment are great.I have followed Schweihaeuser's explanation of this difficult passage, and I have accepted his emendation e)ksei/onta, in place of the MSS, reading e)kei= o)/nta. I know a certain person who complained, as he embraced the knees of Epaphroditus, that he had only one hundred and fifty times ten thousand denariiThis was a large su
Epictetus, Discourses (ed. George Long), book 2 (search)
Of indifference.This discussion is with a young philosopher who, intending to return from Nicopolis to Rome, feared the tyranny of Domitian, who was particularly severe towards philosophers. See also the note on i. 24. 3. Schweig. Compare Plin. Epp. i. 12, and the expression of Corellius Rufus about the detestable villain, the emperor Domitian. The title 'of Indifference' means 'of the indifference of things;' of the things which are neither good nor bad. THE hypothetical propositionto\ sunhmmfever is often a year about it. All these things are only sound and the noise of empty names. I am in danger of my life from Caesar.The text has e)pi\ *kai/saros; but e)pi\ perhaps ought to be u(po/ or a)po/. And am not I in danger who dwell in Nicopolis, where there are so many earthquakes: and when you are crossing the Hadriatic, what hazard do you run? Is it not the hazard of your life? But I am in danger also as to opinion. Do you mean your own? how? For who can compel you to have any opini
Epictetus, Discourses (ed. George Long), book 2 (search)
s explained by what follows. The man has no comfort at home; he brings nothing by the thought of which he is comforted. and you sit during the discussion thinking of nothing else than how your father is disposed towards you and your brother. 'What are they saying about me there? now they think that I am improving, and are saying, He will return with all knowledge. I wish I could learn every thing before I return: but much labour is necessary, and no one sends me any thing, and the baths at Nicopolis are dirty; every thing is bad at home, and bad here.' Then they say, no one gains any profit from the school. —Why, who comes to the school? who comes for the purpose of being improved? who comes to present his opinions to be purified? who comes to learn what he is in want of? Why do you wonder then if you carry back from the school the very things which you bring into it? For you come not to lay aside (your principles) or to correct them or to receive other principles in place of them. B
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