hide Matching Documents

The documents where this entity occurs most often are shown below. Click on a document to open it.

Document Max. Freq Min. Freq
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb) 12 0 Browse Search
Epictetus, Works (ed. George Long) 8 0 Browse Search
Pliny the Elder, The Natural History (ed. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.) 6 0 Browse Search
Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley) 2 0 Browse Search
Sallust, Conspiracy of Catiline (ed. John Selby Watson, Rev. John Selby Watson, M.A.) 2 0 Browse Search
View all matching documents...

Your search returned 30 results in 15 document sections:

1 2
Epictetus, Discourses (ed. George Long), book 1 (search)
o you mean by him?See Schweighaeuser's note.— Lay hold of his garment, strip it off. I have insulted you. Much good may it do you. This was the practice of Socrates: this was the reason why he always had one face. But we choose to practise and study any thing rather than the means by which we shall be unimpeded and free. You say, Philosophers talk paradoxes.Paradoxes (para/doca), things contrary to opinion, are con- trasted with paralogies (para/loga), things contrary to reason (iv. 1. 173). Cicero says (Prooemium to his Paradoxes), that paradoxes are something which cause surprise and contradict common opinion; and in another place he says that the Romans gave the name of admirabilia to the Stoic paradoxes.—The puncture of the eye is the operation for cataract. But are there no paradoxes in the other arts? and what is more paradoxical than to puncture a man's eye in order that he may see? If any one said this to a man ignorant of the surgical art, would he not ridicule the speaker? Wh
Epictetus, Discourses (ed. George Long), book 2 (search)
How we may discover the duties of life from names. CONSIDER who you are. In the first place, you are a manCicero (de Fin. iv. 10); Seneca, Ep. 95. and this is one 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 c
Epictetus, Discourses (ed. George Long), book 2 (search)
, but such as exists in a healthy body, in an athletic body; but if it is plain to me that you have the tone of a phrensied man and you boast of it, I shall say to you, man, seek the physician: this is not tone, but atony (deficiency in right tone). In a different way something of the same kind is felt by those who listen to these discourses in a wrong manner; which was the case with one of my companions who for no reason resolved to starve himself to death.The word is a)pokarterei=n, which Cicero (Tusc. i. 34) renders 'per- inediam vita discedere.' The words 'I have resolved' are in Epictetus, ke/krika. Pliny (Epp. i. 12) says that Corellius Rufus, when he determined to end his great sufferings by starvation made the same answer, ke/krika, to the physician who offered him food. I heard of it when it was the third day of his abstinence from food and I went to inquire what had happened. I have resolved, he said.—But still tell me what it was which induced you to resolve; for if you hav
Epictetus, Discourses (ed. George Long), book 2 (search)
pable of sure evidence; or if another say, Believe me and you will be the better for it, that a man ought not to believe any thing; or again, if another should say, Learn from me, man, that it is not possible to learn any thing; I tell you this and will teach you, if you choose. Now in what respect do these differ from those? Whom shall I name? Those who call themselves Academics? 'Men, agree [with us] that no man agrees [with another]: believe us that no man believes anybody.' Thus EpicurusCicero, de Fin. ii. 30. 31, speaking of the letter, which Epicurus wrote to Hermarchus when he was dying, says 'that the actions of Epicurus were inconsistent with his sayings,' and 'his writings were confuted by his probity and morality.' also, when he designs to destroy the natural fellowship of mankind, at the same time makes use of that which he destroys. For what does he say? 'Be not deceived, men, nor be led astray, nor be mistaken: there is no natural fellowship among rational animals; belie
Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley), book 2, On Frugality. (search)
ooked like that of a hare; a favorite dish among the Romans. Ostrea is of two syllables, as in Virgil, Bis patriae cecidere manus: quin protenus omnia. (Aen. 6.33) can give any pleasure to one bloated and pale through intemperance. Nevertheless, if a peacock Quintus Hortensius was the first who gave the Romans a taste for peacocks, and it soon became so fashionable a dish, that all the people of fortune had it at their tables. Cicero very pleasantly says, he had the boldness to invite Hirtius to sup with him, even without a peacock. Sed vide audaciam, etiam Hirtio coenam dedi sine pavone. (Fam. 9.20) M. Aufidius Latro made a prodigious fortune by fattening them for sale. were served up, I should hardly be able to prevent your gratifying the palate with that, rather than a pullet, since you are prejudiced by the vanities of things; because the scarce bird is bought wi
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb), chapter 21 (search)
n his divine genius demanded from him, and leave him indeed, just as we leave Brutus to his philosophy. Undoubtedly in his speeches he fell short of his reputation, even by the admission of his admirers. I hardly suppose that any one reads Cæsar's speech for Decius the Samnite, or that of Brutus for King Deiotarus, or other works equally dull and cold, unless it is some one who also admires their poems. For they did write poems, and sent them to libraries, with no better success than Cicero, but with better luck, because fewer people know that they wrote them. Asinius too, though born in a time nearer our own, seems to have studied with the Menenii and Appii. At any rate he imitated Pacuvius and Accius, not only in his tragedies but also in his speeches; he is so harsh and dry. Style, like the human body, is then specially beautiful when, so to say, the veins are not prominent, and the bones cannot be counted, but when a healthy and sound blood fills the limbs, and show
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb), chapter 22 (search)
I come now to Cicero. He had the same battle with his contemporaries which I have with you. They admired the ancients; he preferred the eloquence of his own time. It was in taste more than anything else that he was superior to the orators of that age. In fact, he was the first who gave a finish to oratory, the first who applied a principle of selection to words, and art to composition. He tried his skill at beautiful passages, and invented certain arrangements of the sentence, at least in those speeches which he composed when old and near the close of life, that is when he had made more progress, and had learnt by practice and by many a trial, what was the best style of speaking. As for his early speeches, they are not free from the faults of antiquity. He is tedious in his introductions, lengthy in his narrations, careless about digressions; he is slow to rouse himself, and seldom warms to his subject, and only an idea here and there is brought to a fitting and a brillian
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb), chapter 23 (search)
Phrases like "Fortune's wheel" and "Verrine soup," I do not care to ridicule, or that stock ending of every third clause in all Cicero's speeches, "it would seem to be," brought in as the close of a period. I have mentioned them with reluctance, omitting several, although they are the sole peculiarities admired and imitated by those who call themselves orators of the old school. I will not name any one, as I think it enough to have pointed at a class. Still, you have before your eyes men who read Lucilius rather than Horace, and Lucretius rather than Virgil, who have a mean opinion of the eloquence of Aufidius Bassus, and Servilius Nonianus compared with that of Sisenna or Varro, and who despise and loathe the treatises of our modern rhetoricians, while those of Calvus are their admiration. When these men prose in the old style before the judges, they have neither select listeners nor a popular audience; in short the client himself hardly endures them. They are dismal and
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb), chapter 24 (search)
what a torrent, what a rush of eloquence has he been defending our age? How full and varied was his tirade against the ancients! What ability and spirit, what learning and skill too did he show in borrowing from the very men themselves the weapons with which he forthwith proceeded to attack them! Still, as to your promise, Messala, there must for all this be no change. We neither want a defence of the ancients, nor do we compare any of ourselves, though we have just heard our own praises, with those whom Aper has denounced. Aper himself thinks otherwise; he merely followed an old practice much in vogue with your philosophical school of assuming the part of an opponent. Give us then not a panegyric on the ancients (their own fame is a sufficient panegyric) but tell us plainly the reasons why with us there has been such a falling off from their eloquence, the more marked as dates have proved that from the death of Cicero to this present day is but a hundred and twenty years.
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb), chapter 25 (search)
we have the admission that the eloquence of that age exceeded ours. If again he freely admits that even in the same, much more in different periods, there were many varieties of oratory, against this part too of his argument I say nothing. I maintain, however, that just as among Attic orators we give the first place to Demosthenes and assign the next to Aeschines, Hyperides, Lysias and Lycurgus, while all agree in regarding this as pre-eminently the age of speakers, so among ourselves Cicero indeed was superior to all the elo- CAUSES OF DECLINE quent men of his day, though Calvus, Asinius, Cæsar, Caelius, and Brutus may claim the right of being preferred to those who preceded and who followed them. It matters nothing that they differ in special points, seeing that they are generically alike. Calvus is the more terse, Asinius has the finer rhythm, Cæsar greater brilliancy, Caelius is the more caustic, Brutus the more earnest, Cicero the more impassioned, the richer and mor
1 2