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Epictetus, Discourses (ed. George Long), book 2 (search)
. Paul says (Romans, ii. 28), 'For he is not a Jew, which is one outwardly—but he is a Jew which is one inwardly,' etc. His remarks (ii. 17–29) on the man 'who is called a Jew, and rests in the law and makes his boast of God' may be compared with what Epictetus says of a man who is called a philosopher, and does not practise that which he professes. Thus we too being falsely imbued (baptized), are in name Jews, but in fact we are something else. Our affects (feelings) are inconsistent with our words; we are far from practising what we say, and that of which we are proud, as if we knew it. Thus being unable to fulfil even what the character of a man promises, we even add to it the profession of a philosopher, which is as heavy a burden, as if a man who is unable to bear ten pounds should attempt to raise the stone which AjaxSee ii. 24, 26; Iliad, vii. 264, etc.; Juvenal, xv. 65, Nec hunc lapidem, quales et Turnus et Ajax Vel quo Tydides percussit pondere coxam Aeneae. —Upton. li
Epictetus, Discourses (ed. George Long), book 2 (search)
No, for this is in my power.—About not exerting our movements contrary to nature?—No, not even about this.—When then you see a man pale, as the physician says, judging from the complexion, this man's spleen is disordered, that man's liver; so also say, this man's desire and aversion are disordered, he is not in the right way, he is in a fever. For nothing else changes the colour, or causes trembling or chattering of the teeth, or causes a man to Sink in his knees and shift from foot to foot.—Iliad, xiii. 281. For this reason when Zeno was going to meet Antigonus,In Diogenes Laertius (Zeno, vii.) there is a letter from Antigonus to Zeno and Zeno's answer. Simplicius (note on the Encheiridion. c. 51) supposes this Antigonus to be the King of Syria; but Upton remarks that it is Antigonus Gonatas, king of Macedonia. he was not anxious, for Antigonus had no power over any of the things which Zeno admired; and Zeno did not care for those things over which Antigonus had power. But Antigonus
Epictetus, Discourses (ed. George Long), book 2 (search)
d he did not comb it elegantly nor dress it. But I am also strong. Can you then lift so great a stone as Hector or Ajax? But I am also of noble birth. Are you the son of a goddess mother? are you the son of a father sprung from Zeus? What good then do these things do to him, when he sits and weeps for a girl? But I am an orator. And was he not? Do you not see how he handled the most skilful of the Hellenes in oratory, Odysseus and Phoenix? how he stopped their mouths?In the ninth book of the Iliad, where Achilles answers the messengers sent to him by Agamemnon. The reply of Achilles is a wonderful example of eloquence. This is all that I have to say to you; and I say even this not willingly. Why? Because you have not roused me. For what must I look to in order to be roused, as men who are expert in riding are roused by generous horses? Must I look to your body? You treat it dis- gracefully. To your dress? That is luxurious. To your behaviour, to your look? That is the same as nothing
Epictetus, Discourses (ed. George Long), book 3 (search)
is not so, he is a stupid fellow, and nothing else; and he must have these qualities that he may be able readily and fitly to be a match for all circumstances that may happen. So Diogenes replied to one who said, Are you the Diogenes who does not believe that there are gods?Diogenes Laertius, vi. 42. And, how, replied Diogenes, can this be when I think that you are odious to the gods? On another occasion in reply to Alexander, who stood by him when he was sleeping, and quoted Homer's line (Iliad, ii. 24) A man a councillor should not sleep all night, he answered, when he was half asleep, The people's guardian and so full of cares. But before all the Cynic's ruling faculty must be purer than the sun; and if it is not, he must necessarily be a cunning knave and a fellow of no principle, since while he himself is entangled in some vice he will reprove others.The Cynic is in Epictetus the minister of religion. He must be pure, for otherwise how can he reprove vice? This is a useful less
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 1 (search)
o sophistry the art of reasoning, and the frequent use and exercise of it. Against specious appearances we must set clear convictions, bright and ready for use. When death appears as an evil, we ought immediately to remember that evils are things to be avoided, but death is inevitable. For what can I do, or where can I fly from it? Let me suppose myself to be Sarpedon, the son of Jove, that I may speak as nobly. " I go either to excel, or to give another the occasion to excel."Imitated from Iliad, 12. 328.- H. If I can achieve nothing myself, I will not grudge another his achievement. But suppose this to be a strain too high for us; do not these following thoughts befit us? Whither shall I fly from death? Show me the place, show me the people, to whom I may have recourse, whom death does not overtake. Show me the charm to avoid it. If there be none, what would you have me do? I cannot escape death; but cannot I escape the dread of it? Must I die trembling and lamenting? For the ver
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 1 (search)
, or reproach, or hate, or quarrel with any one. "So, then, have all the great and dreadful deeds that have been done in the world no other origin than semblances?" Absolutely no other. The Iliad consists of nothing but such semblances and their results. It seemed to Paris that he should carry off the wife of Menelaus. It seemed to Helen that she should follow him. If, then, it had seemed to Menelaus that it was an advantage to be robbed of such a wife, what could have happened? Not only the Iliad had been lost, but the Odyssey too. "Do such great events, then, depend on so small a cause? " What events, then, call you great? "Wars and seditions, the destruction of numbers of men, and the overthrow of cities." And what in all this is great? Nothing. What is great in the death of numbers of oxen, numbers of sheep, or in the burning or pulling down numbers of nests of storks or swallows? "Are these things then similar?" They are. The bodies of men are destroyed, and the bodies of sheep
Pliny the Elder, The Natural History (ed. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.), BOOK II. AN ACCOUNT OF THE WORLD AND THE ELEMENTS., CHAP. 4. (5.)—OF THE ELEMENTSThe account of the elements, of their nature, difference, and, more especially, the necessity of their being four, are fully discussed by Aristotle in various parts of his works, more particularly in his treatise De Cœlo, lib. iii. cap. 3, 4 and 5, lib. iv. cap. 5, and De Gener. et Cor. lib. ii. cap. 2, 3, 4 and 5. For a judicious summary of the opinions of Aristotle on this subject, I may refer to Stanley's History of Philosophy; Aristotle, doctrines of, p. 2. 1. 7, and to Enfield, i. 764 et seq. For the Epicurean doctrine, see Lucretius, i. 764 et seq. AND THE PLANETSAlthough the word planeta, as taken from the Greek planh/ths, is inserted in the title of this chapter, it does not occur in any part of the text. It is not found either in Lucretius, Manilius, or Seneca, nor, I believe, was it used by any of their contemporaries, except Hyginus, p. 76. The planets were generally styled stellæ erraticæ, errantes, or vagæ, sidera palantia, as in Lucretius, ii. 1030, or simply the five stars, as in Cicero, De Nat. Deor. ii. 51, and in Seneca, Nat. Quæst. vii. 24. Pliny, by including the sun and moon, makes the number seven. Aratus calls them pe/nt' a)/steres, l. 454.. (search)
h, in reality, none are less soCicero remarks concerning them; "quæ (stellæ) falso vocantur errantes; "De Nat. Deor. ii. 51.. The sun is carried along in the midst of these, a body of great size and power, the ruler, not only of the seasons and of the different climates, but also of the stars themselves and of the heavens"....vices cierum alternat et noctium, quum sidera præsens occultat, illustrat absens;" Hard. in Lem. i. 230.. When we consider his operations, we must regard him as the life, or rather the mind of the universe, the chief regulator and the God of nature; he also lends his light to the other stars"ceteris sideribus." According to Hardouin, ubi supra, "nimium stellis errantibus." There is, however, nothing in the expression of our author which sanctions this limitation.. He is most illustrious and excellent, beholding all things and hearing all things, which, I perceive, is ascribed to him exclusively by the prince of poets, HomerSee Iliad, iii. 277, and Od. xii. 323
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