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Polybius, Histories 602 0 Browse Search
M. Tullius Cicero, Orations, for Quintius, Sextus Roscius, Quintus Roscius, against Quintus Caecilius, and against Verres (ed. C. D. Yonge) 226 0 Browse Search
Titus Livius (Livy), History of Rome, books 1-10 (ed. Rev. Canon Roberts) 104 0 Browse Search
Titus Livius (Livy), History of Rome, books 1-10 (ed. Rev. Canon Roberts) 102 0 Browse Search
Cornelius Tacitus, The History (ed. Alfred John Church, William Jackson Brodribb) 92 0 Browse Search
John Conington, Commentary on Vergil's Aeneid, Volume 1 90 0 Browse Search
Titus Livius (Livy), History of Rome, books 1-10 (ed. Rev. Canon Roberts) 80 0 Browse Search
Pausanias, Description of Greece 80 0 Browse Search
M. Tullius Cicero, Orations, The fourteen orations against Marcus Antonius (Philippics) (ed. C. D. Yonge) 78 0 Browse Search
John Conington, Commentary on Vergil's Aeneid, Volume 2 70 0 Browse Search
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Browsing named entities in Epictetus, Works (ed. George Long). You can also browse the collection for Rome (Italy) or search for Rome (Italy) in all documents.

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Epictetus, Discourses (ed. George Long), book 1 (search)
thes, in his hymn to Zeus, writes, e)k sou= ga\r ge/nos e)sme/n. Compare Acts of the Apostles, xvii. 28, where Paul quotes these words. It is not true then that the conception of a parental deity, as it has been asserted, was unknown before the teaching of Jesus, and, after the time of Jesus, unknown to those Greeks who were unacquainted with His teaching. and why should he be afraid of anything which happens among men? Is kinship with Caesar (the emperor) or with any other of the powerful in Rome sufficient to enable us to live in safety, and above ( contempt and without any fear at all? and to have God for your maker (poihth/n), and father and guardian, shall not this release us from sorrows and fears? But a man may say, Whence shall I get bread to eat when I have nothing? And how do slaves, and runaways, on what do they rely when they leave their masters? Do they rely on their lands or slaves, or their vessels of silver? They rely on nothing but themselves; and food does not fail th
Epictetus, Discourses (ed. George Long), book 1 (search)
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 abouRome 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, terrRome, 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 Philip after the battle of Chaeronea as a spy (iii. 22, 24). Plutarch in
Epictetus, Discourses (ed. George Long), book 1 (search)
, 36). Compare also Epictetus, ii. 16, 37. As long as the play is continued with propriety. In the SaturnaliaA festival at Rome in December, a season of jollity and license (Livy, xxii. 1). Compare the passage in Tacitus, Ann. xiii. 15, in which Neroell, 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 sentRome.—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 gaRome. 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. that is the poor body, no one has any power over me beyond this. This was the reason why DemetriusDemetrius was a Cynic philosopher, of whom Seneca (De Benef. vii. 1) says: He was in my opinion a great man, e
Epictetus, Discourses (ed. George Long), book 3 (search)
ction is; and because it is impossible to have security against detection, for this reason he says, Do not steal. But I say to you that if stealing is done cleverly and cautiously, we shall not be detected: further also we have powerful friends in Rome both men and women, and the Hellenes (Greeks) are weak, and no man will venture to go up to Rome for the purpose (of complaining). Why do you refrain from your own good? This is senseless, foolish. But even if you tell me that you do refrain, I wiRome for the purpose (of complaining). Why do you refrain from your own good? This is senseless, foolish. But even if you tell me that you do refrain, I will not believe you. For as it is impossible to assent to that which appears false, and to turn away from that which is true, so it is impossible to abstain from that which appears good. But wealth is a good thing, and certainly most efficient in producing pleasure. Why will you not acquire wealth? And why should we not corrupt our neighbor's wife, if we can do it without detection? and if the husband foolishly prates about the matter, why not pitch him out of the house? If you would be a philos
Epictetus, Discourses (ed. George Long), book 3 (search)
To a certain rhetorician who was going up to Rome on a suit. WHEN a certain person came to him, who was going up to Rome on account of a suit which had regard to hisRome on account of a suit which had regard to his rank, Epictetus enquired the reason of his going to Rome, and the man then asked what he thought about the matter. Epictetus replied, If you ask me what you will do Rome, and the man then asked what he thought about the matter. Epictetus replied, If you ask me what you will do in Rome, whether you will succeed or fail, I have no rule (qew/rhma) about this. But if you ask me how you will fare, I can tell you: if you have right opinions (do/gRome, whether you will succeed or fail, I have no rule (qew/rhma) about this. But if you ask me how you will fare, I can tell you: if you have right opinions (do/gmata), you will fare well; if they are false, you will fare ill. For to every man the cause of his acting is opinion. For what is the reason why you desired to be ele of the Cnossians? Your opinion. What is the reason that you are now going up to Rome? Your opinion. And going in winter, and with danger and expense.—I must go.—Whatour opinions and have taken some pains about them. And as now you are sailing to Rome in order to become governor of the Cnossians, and you are not content to stay at