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John G. Nicolay, A Short Life of Abraham Lincoln, condensed from Nicolay and Hayes' Abraham Lincoln: A History 300 0 Browse Search
Admiral David D. Porter, The Naval History of the Civil War. 297 37 Browse Search
Rebellion Record: a Diary of American Events: Poetry and Incidents., Volume 1. (ed. Frank Moore) 273 1 Browse Search
The Annals of the Civil War Written by Leading Participants North and South (ed. Alexander Kelly McClure) 268 2 Browse Search
General Horace Porter, Campaigning with Grant 242 0 Browse Search
The Photographic History of The Civil War: in ten volumes, Thousands of Scenes Photographed 1861-65, with Text by many Special Authorities, Volume 8: Soldier Life and Secret Service. (ed. Francis Trevelyan Miller) 240 2 Browse Search
Rebellion Record: a Diary of American Events: Documents and Narratives, Volume 6. (ed. Frank Moore) 238 14 Browse Search
Ulysses S. Grant, Personal Memoirs of U. S. Grant 226 16 Browse Search
The Photographic History of The Civil War: in ten volumes, Thousands of Scenes Photographed 1861-65, with Text by many Special Authorities, Volume 3: The Decisive Battles. (ed. Francis Trevelyan Miller) 213 1 Browse Search
William H. Herndon, Jesse William Weik, Herndon's Lincoln: The True Story of a Great Life, Etiam in minimis major, The History and Personal Recollections of Abraham Lincoln by William H. Herndon, for twenty years his friend and Jesse William Weik 212 0 Browse Search
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Epictetus, Discourses (ed. George Long), book 3 (search)
elegant thing, to select words, and to put them together, and to come forward and gracefully to read them or to speak, and while he is reading to say, There are not many who can do these things, I swear by all that you value. Does a philosopher invite people to hear him? As the sun himself draws men to him, or as food does, does not the philosopher also draw to him those who will receive benefit? What physician invites a man to be treated by him? Indeed I now hear that even the physicians in Rome do invite patients, but when I lived there, the physicians were invited. I invite you to come and hear that things are in a bad way for you, and that you are taking care of every thing except that of which you ought to take care, and that you are ignorant of the good and the bad and are unfortunate and unhappy. A fine kind of invitation: and yet if the words of the philosopher do not produce this effect on you, he is dead, and so is the speaker. Rufus was used to say: If you have leisure to p
Epictetus, Discourses (ed. George Long), book 3 (search)
eans; for if I do, I shall be fighting against God, I shall be opposing Zeus and shall be placing myself against him in the administration of the universe; and the reward (the punishment) of this fighting against God and of this disobedience not only will the children of my children pay, but I also shall myself, both by day and by night, startled by dreams, perturbed, trembling at every piece of news, and having my tranquillity depending on the letters of others.—Some person has arrived from Rome. I only hope that there is no harm. But what harm can happen to you, where you are not?—From Hellas (Greece) some one is come: I hope that there is no harm.—In this way every place may be the cause of misfortune to you. Is it not enough for you to be unfortunate there where you are, and must you be so even beyond sea, and by the report of letters? Is this the way in which your affairs are in a state of security?—Well then suppose that my friends have died in the places which are far from me.
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 1 (search)
is feet? Do I not clean him? Do not you know that every one pays such regard even to himself; and that he does it to you, just as he does to an ass? For who pays regard to you as a man? Show that. Who would wish to be like you? Who would desire to imitate you, as he would Socrates? " But I can take off your head." You say rightly. I had forgot that one is to pay regard to you as to a fever, or the cholera; and that there should be an altar erected to you, as there is to the goddess Fever at Rome. What is it, then, that disturbs and terrifies the multitude,--the tyrant and his guards? By no means. What is by nature free cannot be disturbed or restrained by anything but itself; but its own convictions disturb it. Thus, when the tyrant says to any one, " I will chain your leg," he who chiefly values his leg cries out for pity; while he who chiefly values his own free will says, "If you imagine it for your interest, chain it." "What! do you not care? " No, I do not care. "I will show you
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 1 (search)
ic conqueror; and this cannot be without toil. No man, in my opinion, has a more profitable difficulty on his hands than you have, provided you will but use it, as an athletic champion uses his antagonist. Suppose we were to send you as a scout to Rome. But no one ever sends a timorous scout, who, when he only hears a noise, or sees a shadow, runs back frightened, and says, "The enemy is at hand." So now, if you should come and tell us, "Things are in a fearful way at Rome; death is terrible, bRome; death is terrible, banishment terrible, calumny terrible, poverty terrible; run, good people, the enemy is at hand;" we will answer, Get you gone, and prophesy for yourself; our only fault is that we have sent such a scout. Diogenes was sent as a scout before you, but he told us other tidings. He says that death is no evil, for it is nothing base; that calumny is only the noise of madmen. And what account did this spy give us of pain, of pleasure, of poverty? He says that to be naked is better than a purple robe;
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
Of circumstances.This discourse is supposed to have been addressed to a pupil, who feared to remain at Rome, because of the persecutions aimed by Domitian at the philosophers. - H. A process of reasoning may be an indifferent thing; but our judgment concerning it is not indifferent; for it is either knowledge, or opinion, or mistake. So the events of life occur indifferently, but the use of it is not indifferent. When you are told, therefore, that these things are indifferent, do not, on that aictions contrary to your own inclination? " But the convictions of others too." And what danger is it of yours, if others have false convictions? " But I am in danger of being banished." What is it to be banished? Only to be somewhere else than at Rome. " Yes; but what if I should be sent to Gyaros? "A place of banishment. - H. If it be thought best for you, you will go; if not, there is another place than Gyaros whither you are sure to go, - where he who now sends you to Gyaros must go likewise
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
he victims? If so, he knows the indications likewise of fair and base, just and unjust. You may predict to me, sir, what is to befall me, - life or death, riches or poverty. But whether these things are for my interest or not, I shall not inquire of you. "Why?" Because you cannot even give an opinion about points of grammar; and do you give it here, in things about which all men differ and dispute? Therefore the lady who was going to send a month's provision to Gratilla,A lady of high rank at Rome, banished from Italy, among many noble persons, by Domitian. - C. in *her banishment, made a right answer to one who told her that Domitian would seize it. "I had rather," said she, "that he should seize it, than I not send it." What, then, is it that leads us so often to divination? Cowardice; the dread of events. Hence we flatter the diviners. "Pray, sir, shall I inherit my father's estate? " " Let us see; let us sacrifice upon the occasion." "Nay, sir, just as fortune pleases." Then if
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
w out any reviling or injurious expression; but to bear patiently with those who reviled him, and thus put an end to the controversy. If you would know how great abilities he had in this particular, read Xenophon's Banquet, and you will see how many controversies he ended. Hence, even among the poets, this is justly mentioned with the highest commendation,-- Wisely at once the greatest strife to still. Hesiod, Theogony, 87.- H. But what then? This is no very safe affair now, and especially at Rome. For he who does it must not do it in a corer, but go to some rich consular senator, for instance, and question him. Pray, sir. can you tell me to whom you intrust your horses? "Yes, certainly." Is it then to any one indifferently, though he be ignorant of horsemanship? "By no means." To whom do you intrust your gold or your silver or your clothes? "Not to any one indifferently;" And did you ever consider to whom you committed the care of your body? "Yes, surely." To one skilled in exerci
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
. What have you, then, particularly excellent? Is it the animal part? No. The mortal? No. That which is capable of the mere use of these things? No. The excellence lies in the rational part. Adorn and beautify this; but leave your hair to him who formed it as he thought good. Well, what other appellations have you? Are you a man or a woman? A man. Then adorn yourself as a man, not as a woman. A woman is naturally smooth and delicate, and if hairy, is a monster, and shown among the monsters at Rome. It is the same thing in a man not to be hairy; and if he is by nature not so, he is a monster. But if he depilates himself, what shall we do with him? Where shall we show him, and how shall we advertise him? "A man to be seen, who would rather be a woman." What a scandalous show! Who would not wonder at such an advertisement? I believe, indeed, that these very persons themselves would; not apprehending that it is the very thing of which they are guilty. Of what have you to accuse your natur
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
prohibits it for no other reason, but because it is impossible to insure ourselves against discovery. But I say to you that, if it be done dexterously and cautiously, we shall not be discovered. Besides, we have powerful friends of both sexes at Rome; and the Greeks are weak; and nobody will dare to go up to Rome on such an affair. Why do you refrain from your own proper good? It is madness; it is folly. But if you were to tell me that you do refrain, I would not believe you. For, as it is impRome on such an affair. Why do you refrain from your own proper good? It is madness; it is folly. But if you were to tell me that you do refrain, I would not believe you. For, as it is impossible to assent to an apparent falsehood, or to deny an apparent truth, so it is impossible to abstain from an apparent good. Now, riches are a good, and, indeed, the chief instrument of pleasures. Why do not you acquire them? And why do not we corrupt the wife of our neighbor, if it can be done secretly? And if the husband should happen to be impertinent, why not cut his throat too, if you have a mind to be such a philosopher as you ought to be,- a complete one, -to be consistent with your o
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
Concerning a certain orator, who was going to Rome on a lawsuit. A person came to him who was going to Rome on a lawsuit in which his dignity was concerned; and after telling him the occasion of his Rome on a lawsuit in which his dignity was concerned; and after telling him the occasion of his journey, asked him what he thought of the affair. If you ask me, says Epictetus, what will happen to you at Rome, and whether you shall gain or lose your cause, I have no suggestion as to that. But ifRome, and whether you shall gain or lose your cause, I have no suggestion as to that. But if you ask me how you shall fare, I can answer, If you have right principles, well; if wrong ones, ill. For every action turns upon its principle. What was the reason that you so earnestly desired to be chosen Governor of the Gnossians? Principle. What is the reason that you are now going to Rome? Principle. And in winter too, and with danger and expense? Why, because it is necessary. What tells yow me that you have given some attention and care to your principles. As you now take a voyage to Rome for the government of the Gnossians, and are not contented to stay at home with the honors you be
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