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Epictetus, Works (ed. George Long) 14 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 10 0 Browse Search
Plato, Republic 6 0 Browse Search
Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley) 2 0 Browse Search
Sallust, Conspiracy of Catiline (ed. John Selby Watson, Rev. John Selby Watson, M.A.) 2 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 2 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
The Daily Dispatch: June 4, 1863., [Electronic resource] 2 0 Browse Search
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Epictetus, Discourses (ed. George Long), book 1 (search)
ke this ought to be said by the teacher to ingenuous youths. But now what happens? The teacher is a lifeless body, and you are lifeless bodies. When you have been well filled to-day, you sit down and lament about the morrow, how you shall get something to eat. Wretch, if you have it, you will have it; if you have it not, you will depart from life. The door is open.Upton has referred to the passages of Epictetus in which this expression is used, i. 24, 20; i. 25, 18; ii. 1, 19, and others; to Seneca, De Provid. c. 6, Ep. 91; to Cicero, De Fin. iii. 18, where there is this conclusion: e quo apparet et sapientis esse aliquando officium excedere e vita, quum beatus sit; et stulti manere in vita quum sit miser. Compare Matthew vi. 31: Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things, &c. Why do you grieve
Epictetus, Discourses (ed. George Long), book 1 (search)
have pain in my head. Have you any pain in your horns? Why then are you troubled? for we only lose those things, we have only pains about those things which we possess.The conclusion explains what precedes. A man can have no pain in his horns, because he has none. A man cannot be vexed about the loss of a thing if he does not possess it. Upton says that Epictetus alludes to the foolish quibble: If you have not lost a thing, you have it: but you have not lost horns; therefore you have horns (Seneca, Ep. 45). Epictetus says, You do not lose a thing when you have it not. See Schweig.'s note. But the tyrant will chain—what? the leg. He will take away—what? the neck. What then will he not chain and not take away? the will. This is why the antients taught the maxim, Know thyself.Compare what is said in Xenophon, Mem. iv. 2, 24, on the expression Know thyself. Therefore we ought to exercise ourselves in smallThis ought to be the method in teaching children." things, and beginning with them t
Epictetus, Discourses (ed. George Long), book 1 (search)
se can there be one and the same principle in all animals, the principle of attachment (regard) to themselves? What then? when absurd notions about things inde- pendent of our will, as if they were good and (or) bad, lie at the bottom of our opinions, we must of necessity pay regard to tyrants; for I wish that men would pay regard to tyrants only, and not also to the bedchamber men.Such a man was named in Greek koitwni/ths; in Latin cubicu- larius, a lord of the bedchamber, as we might say. Seneca, De Constantia Sapientis, c. 14, speaks of the pride of the nomenclator (the announcer of the name), of the arrogance of the bedchamber man. Even the clerk of the close-stool was an important person. Slaves used to carry this useful domestic vessel on a journey. Horat. Sat. i. 6, 109 (Upton). How is it that the man becomes all at once wise, when Caesar has made him superintendent of the close stool? How is it that we say immediately, Felicion spoke sensibly to me. I wish he were ejected from
Epictetus, Discourses (ed. George Long), book 1 (search)
m he who praises cannot see what is consequent on the hypothesis? This then is the beginning of philosophy,See ii. c 11. a man's perception of the state of his ruling faculty; for when a man knows that it is weak, then he will not employ it on things of the greatest difficulty. But at present, if men cannot swallow even a morsel, they buy whole volumes and attempt to devour them; and this is the reason why they vomit them up or suffer indigestion: and then come gripings, defluxes, and fevers.Seneca, De Tranquillitate animi, c. 9, says: What is the use of countless books and libraries, when the owner scarcely reads in his whole life the tables of contents? The number only confuses a learner, does not instruct him. It is much better to give yourself up to a few authors than to wander through many. Such men ought to consider what their ability is. In theory it is easy to convince an ignorant person; but in the affairs of real life no one offers himself to be convinced, and we hate the man
Epictetus, Discourses (ed. George Long), book 2 (search)
s a part of the day; I must be present like the hour, and past like the hour. What difference then does it make to me, how I pass away, whether by being suffocated or by a fever, for I must pass through some such means? This is just what you will see those doing who play at ball skilfully. No one cares about the ballThe word is a(rpasto/n, which was also used by the Romans. One threw the ball and the other caught it. Chrysippus used this simile of a ball in speaking of giving and receiving (Seneca, De Beneficiis, ii. 17). Martial has the word (Epig. iv. 19) 'Sive harpasta manu pulverulenta rapis'; and elsewhere. as being good or bad, but about throwing and catching it. In this therefore is the skill, in this the art, the quickness, the judgment, so that even if I spread out my lap I may not be able to catch it, and another, if I throw, may catch the ball. But if with perturbation and fear we receive or throw the ball, what kind of play is it then, and wherein shall a man be steady, an
Epictetus, Discourses (ed. George Long), book 2 (search)
give them up to health, and you will be unfortunate: give them up to magistracies, honours, country, friends, children, in a word to any of the things which are not in man's power (and you will be unfortunate). But give them up to Zeus and to the rest of the gods; surrender them to the gods, let the gods govern, let your desire and aversion be ranged on the side of the gods, and wherein will you be any longer unhappy?'If you would subject all things to yourself, subject yourself to reason.' Seneca, Ep. 37. But if, lazy wretch, you envy, and complain, and are jealous, and fear, and never cease for a single day complaining both of yourself and of the gods, why do you still speak of being educated? What kind of an education, man? Do you mean that you have been employed about sophistical syllogisms (sullogismou\s metapi/ptontas)?See i. 7. 1. Will you not, if it is possible, unlearn all these things and begin from the beginning, and see at the same time that hitherto you have not even touc
Epictetus, Discourses (ed. George Long), book 3 (search)
us. For if being alone is enough to make solitude, you may say that even Zeus is solitary in the conflagrationThis was the doctrine of Heraclitus 'that all things were com- posed from (had their origin in) fire, and were resolved into it,' an opinion afterwards adopted by the Stoics. It is not so extravagant, as it may appear to some persons, to suppose that the earth had a beginning, is in a state of continual change, and will finally be destroyed in some way, and have a new beginning. See Seneca, Ep. 9 'cum resolute mundo, diis in unum confusis, paulisper oessante natura, adquiescit sibi Jupiter, cogitationibus suis traditus.' and bewails himself saying, Unhappy that I am who have neither Hera, nor Athena, nor Apollo, nor brother, nor son, nor descendant nor kinsman. This is what some say that he does when he is alone at the conflagration.The Latin translation is: 'hoe etiam nonnulli facturum eum in conflagratione mundi . . . . aiunt.' But the word is poiei=; and this may mean that