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Herodotus, The Histories (ed. A. D. Godley) 26 0 Browse Search
Xenophon, Anabasis (ed. Carleton L. Brownson) 20 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 12 0 Browse Search
Diodorus Siculus, Library 12 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 6 0 Browse Search
M. Annaeus Lucanus, Pharsalia (ed. Sir Edward Ridley) 6 0 Browse Search
C. Julius Caesar, Commentaries on the Civil War (ed. William Duncan) 6 0 Browse Search
Xenophon, Cyropaedia (ed. Walter Miller) 6 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 6 0 Browse Search
Aeschines, Speeches 4 0 Browse Search
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Browsing named entities in Epictetus, Works (ed. George Long). You can also browse the collection for Cilicia (Turkey) or search for Cilicia (Turkey) in all documents.

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Epictetus, Discourses (ed. George Long), book 1 (search)
rfecting of anything leads us, progress is an approach towards this point. How then do we admit that virtue is such as I have said, and yet seek progress in other things and make a display of it? What is the product of virtue? Tranquillity. Who then makes improvement? Is it he who has read many books of Chrysippus?Diogenes Laertius (Chrysippus, lib. vii.) states that Chrysippus wrote seven hundred and five books, or treatises, or whatever the word suggra/mmata means. He was born at Soli, in Cilicia, or at Tarsus, in B. C. 280, as it is reckoned, and on going to Athens he became a pupil of the Stoic Cleanthes. But does virtue consist in having understood Chrysippus? If this is so, progress is clearly nothing else than knowing a great deal of Chrysippus. But now we admit that virtue produces one thing, and we declare that approaching near to it is another thing, namely, progress or improvement. Such a person, says one, is already able to read Chrysippus by himself. Indeed, sir, you are