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Frederick H. Dyer, Compendium of the War of the Rebellion: Regimental Histories 1,756 1,640 Browse Search
Rebellion Record: a Diary of American Events, Diary from December 17, 1860 - April 30, 1864 (ed. Frank Moore) 979 67 Browse Search
Elias Nason, McClellan's Own Story: the war for the union, the soldiers who fought it, the civilians who directed it, and his relations to them. 963 5 Browse Search
Benson J. Lossing, Pictorial Field Book of the Civil War. Volume 1. 742 0 Browse Search
Benjamnin F. Butler, Butler's Book: Autobiography and Personal Reminiscences of Major-General Benjamin Butler 694 24 Browse Search
Harper's Encyclopedia of United States History (ed. Benson Lossing) 457 395 Browse Search
Horace Greeley, The American Conflict: A History of the Great Rebellion in the United States of America, 1860-65: its Causes, Incidents, and Results: Intended to exhibit especially its moral and political phases with the drift and progress of American opinion respecting human slavery from 1776 to the close of the War for the Union. Volume I. 449 3 Browse Search
Rebellion Record: a Diary of American Events: Documents and Narratives, Volume 2. (ed. Frank Moore) 427 7 Browse Search
Thomas Wentworth Higginson, Massachusetts in the Army and Navy during the war of 1861-1865, vol. 1, Mass. officers and men who died. 420 416 Browse Search
Robert Underwood Johnson, Clarence Clough Buell, Battles and Leaders of the Civil War: Volume 2. 410 4 Browse Search
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Browsing named entities in Epictetus, Works (ed. George Long). You can also browse the collection for Washington (United States) or search for Washington (United States) in all documents.

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Epictetus, Discourses (ed. George Long), book 1 (search)
ed with being engaged in Piso's conspiracy against Nero. He was hurried to execution without being allowed to see his children; and though the tribune who executed him was privy to the plot, Lateranus said nothing. (Tacit. Ann. xv. 49, 60.) did at Rome when Nero ordered him to be beheaded? For when he had stretched out his neck, and received a feeble blow, which made him draw it in for a moment, he stretched it out again. And a little before, when he was visited by Epaphroditus,Epaphroditus was er he had taken his exercise, one comes and tells him, You have been condemned. To banishment, he replies, or to death? To banishment. What about my property? It is not taken from you. Let us go to Aricia then,Aricia, about twenty Roman miles from Rome, on the Via Appia (Horace, Sat. i. 5, 1):— Egressum magna me excepit Aricia Roma. he said, and dine. This it is to have studied what a man ought to study; to have made desire, aversion, free from hindrance, and free from all that a man would avoid
Epictetus, Discourses (ed. George Long), book 1 (search)
appointed me to a certain post, it is my duty to keep and maintain it, and to resolve to die a thousand times rather than desert it; but if God has put us in any place and way of life, we ought to desert it. Socrates speaks like a mar who is really a kinsman of the gods. But we think about ourselves, as if we were only stomachs, and intestines, and shameful parts; we fear, we desire; we flatter those who are able to help us in these matters, and we fear them also. A man asked me to write to Rome about him, a man who, as most people thought, had been unfortunate, for formerly he was a man of rank and rich, but had been stripped of all, and was living here. I wrote on his behalf in a submissive manner; but when he had read the letter, he gave it back to me and said, I wished for your help, not your pity: no evil has happened to me. Thus also Musonius Rufus, in order to try me, used to say: This and this will befall you from your master; and when I replied that these were things which h
Epictetus, Discourses (ed. George Long), book 1 (search)
Against those who eagerly seek preferment at Rome. IF we applied ourselves as busily to our own work as the old men at Rome do to those matters about which they are employed, perhaps we also might acRome do to those matters about which they are employed, perhaps we also might accomplish something. I am acquainted with a man older than myself, who is now superintendent of cornA Præfectus Annonæ, or superintendent of the supply of corn at Rome is first mentioned by Livy (iv. 1Rome is first mentioned by Livy (iv. 12) as appointed during a scarcity. At a later time this office was conferred on Cn. Pompeius for five years. Maecenas (Dion. 52, c. 24) advised Augustus to make a Praefectus Annonae or permanent offic=s te a)gora=s th=s loiph=s). He would thus have the office formerly exercised by the aediles. at Rome, and I remember the time when he came here on his way back from exile, and what he said as he rel little of life, he said, remains for me. I replied, you will not do it, but as soon as you smell Rome, you will forget all that you have said; and if admission is allowed even into the imperial palac
Epictetus, Discourses (ed. George Long), book 1 (search)
f this is so, it results that your behaviour was not at all an affec- tionate act. Well then, was it nothing which moved you and induced you to desert your child? and how is that possible? But it might be something of the kind which moved a man at Rome to wrap up his head while a horse was running which he favoured; and when contrary to expectation the horse won, he required sponges to recover from his fainting fit. What then is the thing which moved? The exact discussion of this does not belongion; but it was because he chose to do so. And to you this was the very cause of your then running away, that you chose to do so; and on the other side, if you should (hereafter) stay with her, the reason will be the same. And now you are going to Rome because you choose; and if you should change your mind,ka)\n metado/ch|, if you should change your mind, as we say. So we may translate, in the previous part of this chapter, e)/docen h(mi=n, and the like, we had a mind to such and such a thing. B
Epictetus, Discourses (ed. George Long), book 1 (search)
rd to you as a man? Show me. Who wishes to become like you? Who imitates you, as he imitates Socrates?—But I can cut off your head.—You say right. I had forgotten that I must have regard to you, as I would to a feverFebris, fever, was a goddess at Rome. Upton refers to an inscrip- tion in Gruter 97, which begins Febri Divae. Compare Lactantius, De falsa religione, c. 20. and the bile, and raise an altar to you, as there is at Rome an altar to fever. What is it then that disturbs and terrifies thRome an altar to fever. What is it then that disturbs and terrifies the multitude? is it the tyrant and his guards? [By no means.] I hope that it is not so. It is not possible that what is by nature free can be disturbed by anything else, or hindered by any other thing than by itself. But it is a man's own opinions which disturb him: for when the tyrant says to a man, I will chain your leg, he who values his leg says, Do not; have pity: but he who values his own will says, If it appears more advantageous to you, chain it. Do you not care? I do not care. I will sh
Epictetus, Discourses (ed. George Long), book 1 (search)
ic 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 aRome 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 now if you should come and tell us, Fearful is the state of affairs at Rome, terrible is death, terrible is exile; terrible is
Epictetus, Discourses (ed. George Long), book 1 (search)
tens you. If I set my admiration on the poor body, I have given myself up to be a slave: if on my little possessions, I also make myself a slave: for I immediately make it plain with what I may be caught; as if the snake draws in his head, I tell you to strike that part of him which be guards; and do you be assured that whatever part you choose to guard, that part your master will attack. Remembering this whom will you still flatter or fear? But I should like to sit where the Senators sit.At Rome, and probably in other towns, there were seats reserved for the different classes of men at the public spectacles.—Do you see that you are putting yourself in straits, you are squeezing yourself.—How then shall I see well in any other way in the amphitheatre? Man, do not be a spectator at all; and you will not be squeezed. Why do you give yourself trouble? Or wait a little, and when the spectacle is over, seat yourself in the place reserved for the Senators and sun yourself. For remember this
Epictetus, Discourses (ed. George Long), book 1 (search)
an intention.Such an intention appears to mean the intention of learning. The son alone can say this to his father, when the son studies philosophy for the purpose of living a good life, and not for the purpose of display.—Wolf. But if a mar. only intending to make a display at a banquet and to show that he is acquainted with hypothetical arguments reads them and attends the philosophers, what other object has he than that some man of senatorian rank who sits by him may admire? For there (at Rome) are the really great materials (opportunities), and the riches here (at Nicopolis) appear to be trifles there. This is the reason why it is difficult for a man to be master of the appearances, where the things which disturb the judgment are great.I have followed Schweihaeuser's explanation of this difficult passage, and I have accepted his emendation e)ksei/onta, in place of the MSS, reading e)kei= o)/nta. I know a certain person who complained, as he embraced the knees of Epaphroditus, that
Epictetus, Discourses (ed. George Long), book 1 (search)
t gladiators for their own amusement and that of the people (Lipsius, Saturnalia, ii. 16). Seneca says ( De Provid. c. 4), "I have heard a mirmillo (a kind of gladiator) in the time of C. Caesar (Caligula) complaining of the rarity of gladiatorial exhibitions: What a glorious period of life is wasting. Virtue, says Seneca, is eager after dangers; and it considers only what it seeks, not what it may suffer.—Upton. And will no one among you show himself such? I would willingly take a voyage [to Rome] for this purpose and see what my athlete is doing, how he is studying his subject.The word is Hypothesis (u(po/qesis), which in this passage means matter to work on, material, subject, as in ii. 5, 11, where it means the business of the pilot. In i. 7 hypothesis has the sense of a proposition supposed for the present to be true, and used as the foundation of an argument.—I do not choose such a subject, he says. Why, is it in your power to take what subject you choose? There has been given to
Epictetus, Discourses (ed. George Long), book 2 (search)
Of indifference.This discussion is with a young philosopher who, intending to return from Nicopolis to Rome, feared the tyranny of Domitian, who was particularly severe towards philosophers. See also the note on i. 24. 3. Schweig. Compare Plin. Epp. i. 12, and the expression of Corellius Rufus about the detestable villain, the emon? and what kind of danger is yours, if others have false opinions? But I am in danger of being banished. What is it to be banished? To be somewhere else than at Rome? Yes: what then if I should be sent to Gyara?See i. 25, note 4. If that suits you, you will go there; but if it does not, you can go to another place instead of Gyara, whither he also will go, who sends you to Gyara, whether he choose or not. Why then do you go up to Rome as if it were something great? It is not worth all this preparation, that an ingenuous youth should say, It was not worth while to have heard so much and to have written so much and to have sat so long by the side of an ol
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