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Epictetus, Works (ed. George Long) 6 0 Browse Search
Epictetus, Works (ed. Thomas Wentworth Higginson) 4 0 Browse Search
Plato, Letters 2 0 Browse Search
Richard Hakluyt, The Principal Navigations, Voyages, Traffiques, and Discoveries of the English Nation 2 0 Browse Search
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Plato, Letters, Letter 7 (search)
consent to support them, but if not, I will ponder the matter many times over. And what was his policy and his aim I will tell you, and that, as I may say, not from mere conjecture but from certain knowledge. For when I originally arrived at Syracuse, being about forty years old, Dion was of the age which Hipparinus has now reached,Dion was about twenty in 388-387 B.C., the date of Plato's first visit to Syracuse; so if this letter was written in 353 B.C. the birth of Hipparinus (probably Dion's son, not his nephew) should be put at about 373 B.C. cf. Plat. L. 8. Prefatory Note and Plat. L. 8.355e. and the views which he had then come to hold he continued to hold unchanged; for he believed that the Syracusans ought to be free and dwell under the best laws. Consequently, it is no matter of surprise if some Deity has made Hipparinus also come to share his views about government and be of the same mind. Now the manner in which these views originated is a story well worth hearing f
Epictetus, Discourses (ed. George Long), book 1 (search)
trainer of wrestlers, has matched you with a rough young man. For what purpose? you may say. Why that you may become an Olympic con- queror; but it is not accomplished without sweat. In my opinion no man has had a more profitable difficulty than you have had, if you choose to make use of it as an athlete would deal with a young antagonist. 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 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 n
Epictetus, Discourses (ed. George Long), book 3 (search)
ithful, free from perturbations? and even if he did say it, I should say to him, Since this man is faithful, tell me what this faithful man is. And if he could not tell me, I should add this, First understand what you say, and then speak. You then, who are in a wretched plight and gaping after applause and counting your auditors, do you intend to be useful to others?—To-day many more attended my discourse. Yes, many; we suppose five hundred. That is nothing; suppose that there were a thousand—Dion never had so many hearers—How could he?—And they understand what is said beautifully. What is fine, master, can move even a stone—See, these are the words of a philosopher. This is the disposition of a man who will do good to others; here is a man who has listened to discourses, who has read what is written about Socrates as Socratic, not as the compositions of Lysias and Isocrates. 'I have often wondered by what arguments.'These words are the beginning of Xenophon's Memorabilia, i. 1. Th
Epictetus, Discourses (ed. George Long), book 3 (search)
way with that, it is a talent's worth: it is not profitable to me, nor to the state nor to my friends, to have done that which spoils a good citizen and a friend.—But you will seem not to have been eager about the matter, if you do not succeed. Have you again forgotten why you went? Know you not that a good man does nothing for the sake of appearance, but for the sake of doing right?— What advantage is it then to him to have done right?—And what advantage is it to a man who writes the name of Dion to write it as he ought?—The advantage is to have written it.—Is there no reward thenThe reward of virtue is in the acts of virtue. The Stoics taught that virtue is its own reward. When I was a boy I have written this in copies, but I did not know what it meant. I know now that few people believe it; and like the man here, they inquire what reward they shall have for doing as they ought to do. A man of common sense would give no other answer than what Epictetus gives. But that will not sat
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 1 (search)
se?" By no means; for madness and freedom are incompatible. "But I would have that happen which appears to me desirable, however it comes to appear so." You are mad; you have lost your senses. Do not you know that freedom is a very beautiful and valuable thing? But for me to choose at random, and for things to happen agreeably to such a choice, may be so far from a beautiful thing, as to be of all things the most undesirable. For how do we proceed in writing? Do I choose to write the name of Dion (for instance) as I will? No, but I am taught to be willing to write it as it ought to be written. And what is the case in music? The same. And what in every other art or science? Otherwise, it would be of no purpose to learn anything if it were to be adapted to each one's particular humor. Is it, then, only in the greatest and principal matter, that of freedom, permitted me to desire at random? By no means; but true instruction is this, - learning to desire that things should happen as they
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
for myself, nor my country, nor my fellow-citizens, nor my friends, to destroy what constitutes the good citizen and the friend. " But one will appear not to have set heartily about the business, if one thus fails." What, have you again forgotten why you went? Do you not know that a wise and good man does nothing for appearance, but everything for the sake of having acted well? " What advantage is it, then, to him, to have acted well?" What advantage is it to one who writes down the name of Dion without a blunder? The having written it. " Is there no reward, then? " Why, do you seek any greater reward for a good man than the doing what is fair and just? And yet, at Olympia, you desire nothing else, but think it enough to be crowned victor. Does it appear to you so small and worthless a thing to be just, good, and happy? Besides, being introduced by God into this Great City [the world], and bound to discharge at this time the duties of a man, do you still want nurses and a mamma; and
Richard Hakluyt, The Principal Navigations, Voyages, Traffiques, and Discoveries of the English Nation, A learned Epistle written 1581. unto the famous Cosmographer M. Gerardus Mercator concerning the river Pechora, Naramsay, Cara reca, the mighty river of Ob, the place of Yaks Olgush in Siberia , the great river Ardoh, the lake of Kittay called of the borderers Paraha, the Countrey of Carrah Colmak, giving good light to the discovery of the Northeast passage to Cathay, China and the Malucaes. (search)
great river Ardoh, the lake of Kittay called of the borderers Paraha, the Countrey of Carrah Colmak, giving good light to the discovery of the Northeast passage to Cathay, China and the Malucaes. To the famous and renowmed Gerardus Mercator, his Reverend and singular friend at Duisburgh in Cliveland, these be delivered. CALLING to remembrance (most deare Friend) what exceeding delight you tooke at our being together, in reading the Geographicall writings of Homer, Strabo, Aristotle, Plinie, Dion , and the rest, I rejoyced not a little that I happened upon such a messenger as the bearer of these presents, (whom I do especially recommend unto you) who arrived lately here at Arusburg upon the river of Osella. This mans experience (as I am of opinion) will greatly availe you to the knowledge of a certaine matter which hath bene by you so vehemently desired, and so curiously laboured for, and concerning the which the late Cosmographers do hold such varietie of opinions: namely, of the dis