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Benson J. Lossing, Pictorial Field Book of the Civil War. Volume 3. 392 0 Browse Search
J. B. Jones, A Rebel War Clerk's Diary 390 2 Browse Search
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William F. Fox, Lt. Col. U. S. V., Regimental Losses in the American Civil War, 1861-1865: A Treatise on the extent and nature of the mortuary losses in the Union regiments, with full and exhaustive statistics compiled from the official records on file in the state military bureaus and at Washington 368 12 Browse Search
William Tecumseh Sherman, Memoirs of General William T. Sherman . 345 33 Browse Search
Mrs. John A. Logan, Reminiscences of a Soldier's Wife: An Autobiography 342 6 Browse Search
Horace Greeley, The American Conflict: A History of the Great Rebellion in the United States of America, 1860-65: its Causes, Incidents, and Results: Intended to exhibit especially its moral and political phases with the drift and progress of American opinion respecting human slavery from 1776 to the close of the War for the Union. Volume II. 331 7 Browse Search
G. S. Hillard, Life and Campaigns of George B. McClellan, Major-General , U. S. Army 309 5 Browse Search
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Robert Underwood Johnson, Clarence Clough Buell, Battles and Leaders of the Civil War: The Opening Battles. Volume 1. 304 2 Browse Search
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Epictetus, Discourses (ed. George Long), book 1 (search)
an intention.Such an intention appears to mean the intention of learning. The son 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
Epictetus, Discourses (ed. George Long), book 1 (search)
t gladiators for their own amusement and that of the people (Lipsius, Saturnalia, ii. 16). Seneca says ( De Provid. c. 4), "I have heard a mirmillo (a kind of gladiator) in the time of C. Caesar (Caligula) complaining of the rarity of gladiatorial exhibitions: What a glorious period of life is wasting. Virtue, says Seneca, is eager after dangers; and it considers only what it seeks, not what it may suffer.—Upton. And will no one among you show himself such? I would willingly take a voyage [to Rome] for this purpose and see what my athlete is doing, how he is studying his subject.The word is Hypothesis (u(po/qesis), which in this passage means matter to work on, material, subject, as in ii. 5, 11, where it means the business of the pilot. In i. 7 hypothesis has the sense of a proposition supposed for the present to be true, and used as the foundation of an argument.—I do not choose such a subject, he says. Why, is it in your power to take what subject you choose? There has been given to
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 emon? and what kind of danger is yours, if others have false opinions? But I am in danger of being banished. What is it to be banished? To be somewhere else than at Rome? Yes: what then if I should be sent to Gyara?See i. 25, note 4. If that suits you, you will go there; but if it does not, you can go to another place instead of Gyara, whither he also will go, who sends you to Gyara, whether he choose or not. Why then do you go up to Rome as if it were something great? It is not worth all this preparation, that an ingenuous youth should say, It was not worth while to have heard so much and to have written so much and to have sat so long by the side of an ol
Epictetus, Discourses (ed. George Long), book 2 (search)
s opinion on grammar gives an opinion on a thing of which many know something. A man who gives his opinion on divination or on future events, gives an opinion on things of which we all know nothing. When then a man affects to instruct on things unknown, we may ask him to give his opinion on things which are known, and so we may learn what kind of man he is. The woman therefore, who intended to send by a vessel a month's provisions to GratillaGratilla was a lady of rank, who was banished from Rome and Italy by Domitian. Pliny, Epp. iii. 11. See the note in Schweig.'s ed. on e)pimh/nia. in her banishment, made a good answer to him who said that Domitian would seize what she sent, I would rather, she replied, that Domitian should seize all than that I should not send it. What then leads us to frequent use of divination? Cowardice, the dread of what will happen. This is the reason why we flatter the diviners. Pray, master, shall I succeed to the property of my father? Let us see: let us s
Epictetus, Discourses (ed. George Long), book 2 (search)
e who has nothing superior to the faculty of the will, but all other things subjected to it; and the faculty itself he possesses unenslaved and free from subjection. Consider then from what things you have been separated by reason. You have been separated from wild beasts: you have been separated from domestic animals (proba/twn). Further, you are a citizen of the world,See i. 9. M. Antoninus, vi. 44: 'But my nature is rational and social; and my city and country, so far as I am Antoninus, is Rome, but so far as I am a man, it is the world.' I have here translated proba/twn by 'domestic animals;' I suppose that the bovine species, and sheep and goats are meant. and a part of it, not one of the subservient (serving), but one of the principal (ruling) parts, for you are capable of comprehending the divine administration and of considering the connexion of things. What then does the character of a citizen promise (profess)? To hold nothing as profitable to himself; to deliberate about not
Epictetus, Discourses (ed. George Long), book 2 (search)
how many quarrels he put an end to. Hence with good reason in the poets also this power is most highly praised, Quickly with skill he settles great disputes. Hesiod, Theogony, v. 87. Well then; the matter is not now very safe, and particularly at Rome; for he who attempts to do it, must not do it in a corner, you may be sure, but must go to a man of consular rank, if it so happen, or to a rich man, and ask him, Can you tell me, Sir, to whose care you have entrusted your horses? I can tell you. ut have you taken care of the soul yourself; and have you learned from another to do this, or have you discovered the means yourself?— Here comes the danger that in the first place he may say, What is this to you, my good man, who are you? Next, if you persist in troubling him, there is danger that he may raise his hands and give you blows. I was once myself also an admirer of this mode of instruction until I fell into these dangers.Epictetus in speaking of himself and of his experience at Rome
Epictetus, Discourses (ed. George Long), book 2 (search)
hing, understanding is another. But if you think that you understand them, produce whatever word you please, and let us try whether we understand it.—But it is a disagreeable thing for a man to be confuted who is now old, and, it may be, has now served his three campaigns.—I too know this: for now you are come to me as if you were in want of nothing: and what could you even imagine to be wanting to you? You are rich, you have children and a wife perhaps, and many slaves: Caesar knows you, in Rome you have many friends, you render their dues to all, you know how to requite him who does you a favour, and to repay in the same kind him who does you a wrong. What do you lack? If then I shall shew you that you lack the things most necessary and the chief things for happiness, and that hitherto you have looked after every thing rather than what you ought, and, to crown all,The original is 'to add the colophon,' which is a proverbial express- sion and signifies to give the last touch to a thi
Epictetus, Discourses (ed. George Long), book 2 (search)
aments that he shall no longer drink the water of Dirce. Is the Marcian water worse than that of Dirce? But I was used to the water of Dirce.Dirce a pure stream in Boeotia, which flows into the Ismenus. The Marcian water is the Marcian aqueduct at Rome, which was constructed B. C. 144, and was the best water that Rome had. Some or me arches of this aqueduct exist. The 'bright stream of Dirce' is spoken of in the Hercules Furens of Euripides (v. 573). The verse in the text which we may suppose thRome had. Some or me arches of this aqueduct exist. The 'bright stream of Dirce' is spoken of in the Hercules Furens of Euripides (v. 573). The verse in the text which we may suppose that Epictetus made, has a spondee in the fourth place, which is contrary to the rule. And you in turn will be used to the other. Then if you become attached to this also, cry for this too, and try to make a verse like the verse of Euripides, The hot baths of Nero and the Marcian water. See how tragedy is made when common things happen to silly men. When then shall I see Athens again and the Acropolis? Wretch, are you not content with what you see daily? have you any thing better or greater to se
Epictetus, Discourses (ed. George Long), book 3 (search)
nces?The bare use of objects (appearances) belongs to all animals; a rational use of them is peculiar to man. Mrs. Carter, Introd. § 7. No. You possess the rational faculty as a peculiar thing: adorn and beautify this; but leave your hair to him who made it as he chose. Come, what other appellations have you? Are you man or woman? Man. Adorn yourself then as man, not as woman. Woman is naturally smooth and delicate; and if she has much hair (on her body), she is a monster and is exhibited at Rome among monsters. And in a man it is monstrous not to have hair; and if he has no hair, he is a monster: 'but if he cuts off his hairs and plucks them out, what shall we do with him? where shall we exhibit him? and under what name shall we show him? I will exhibit to you a man who chooses to be a woman rather than a man. What a terrible sight! There is no man who will not wonder at such a notice. Indeed I think that the men who pluck out their hairs do what they do without knowing what they do.
Epictetus, Discourses (ed. George Long), book 3 (search)
What solitude is, and what kind of person a solitary man is. SOLITUDE is a certain condition of a helpless man. For because a man is alone, he is not for that reason also soli- tary; just as though a man is among numbers, he is not therefore not solitary. When then we have lost either a brother, or a son or a friend on whom we were accustomed to repose, we say that we are left solitary, though we are often in Rome, though such a crowd meet us, though so many live in the same place, and sometimes we have a great number of slaves. For the man who is solitary, as It is conceived, is considered to be a helpless person and exposed to those who wish to harm him. For this reason when we travel, then especially do we say that we are lonely when we fall among robbers, for it is not the sight of a human creature which removes us from solitude, but the sight of one who is faithful and modest and helpful to us. For if being alone is enough to make solitude, you may say that even Zeus is solitary
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