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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. Thomas Wentworth Higginson). 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. Thomas Wentworth Higginson), book 1 (search)
is feet? Do I not clean him? Do not you know that every one pays such regard even to himself; and that he does it to you, just as he does to an ass? For who pays regard to you as a man? Show that. Who would wish to be like you? Who would desire to imitate you, as he would Socrates? " But I can take off your head." You say rightly. I had forgot that one is to pay regard to you as to a fever, or the cholera; and that there should be an altar erected to you, as there is to the goddess Fever at Rome. What is it, then, that disturbs and terrifies the multitude,--the tyrant and his guards? By no means. What is by nature free cannot be disturbed or restrained by anything but itself; but its own convictions disturb it. Thus, when the tyrant says to any one, " I will chain your leg," he who chiefly values his leg cries out for pity; while he who chiefly values his own free will says, "If you imagine it for your interest, chain it." "What! do you not care? " No, I do not care. "I will show you
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 1 (search)
ic conqueror; and this cannot be without toil. No man, in my opinion, has a more profitable difficulty on his hands than you have, provided you will but use it, as an athletic champion uses his antagonist. Suppose we were to send you as a scout to Rome. But no one ever sends a timorous scout, who, when he only hears a noise, or sees a shadow, runs back frightened, and says, "The enemy is at hand." So now, if you should come and tell us, "Things are in a fearful way at Rome; death is terrible, bRome; death is terrible, banishment terrible, calumny terrible, poverty terrible; run, good people, the enemy is at hand;" we will answer, Get you gone, and prophesy for yourself; our only fault is that we have sent such a scout. Diogenes was sent as a scout before you, but he told us other tidings. He says that death is no evil, for it is nothing base; that calumny is only the noise of madmen. And what account did this spy give us of pain, of pleasure, of poverty? He says that to be naked is better than a purple robe;
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
Of circumstances.This discourse is supposed to have been addressed to a pupil, who feared to remain at Rome, because of the persecutions aimed by Domitian at the philosophers. - H. A process of reasoning may be an indifferent thing; but our judgment concerning it is not indifferent; for it is either knowledge, or opinion, or mistake. So the events of life occur indifferently, but the use of it is not indifferent. When you are told, therefore, that these things are indifferent, do not, on that aictions contrary to your own inclination? " But the convictions of others too." And what danger is it of yours, if others have false convictions? " But I am in danger of being banished." What is it to be banished? Only to be somewhere else than at Rome. " Yes; but what if I should be sent to Gyaros? "A place of banishment. - H. If it be thought best for you, you will go; if not, there is another place than Gyaros whither you are sure to go, - where he who now sends you to Gyaros must go likewise
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
he victims? If so, he knows the indications likewise of fair and base, just and unjust. You may predict to me, sir, what is to befall me, - life or death, riches or poverty. But whether these things are for my interest or not, I shall not inquire of you. "Why?" Because you cannot even give an opinion about points of grammar; and do you give it here, in things about which all men differ and dispute? Therefore the lady who was going to send a month's provision to Gratilla,A lady of high rank at Rome, banished from Italy, among many noble persons, by Domitian. - C. in *her banishment, made a right answer to one who told her that Domitian would seize it. "I had rather," said she, "that he should seize it, than I not send it." What, then, is it that leads us so often to divination? Cowardice; the dread of events. Hence we flatter the diviners. "Pray, sir, shall I inherit my father's estate? " " Let us see; let us sacrifice upon the occasion." "Nay, sir, just as fortune pleases." Then if
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
w out any reviling or injurious expression; but to bear patiently with those who reviled him, and thus put an end to the controversy. If you would know how great abilities he had in this particular, read Xenophon's Banquet, and you will see how many controversies he ended. Hence, even among the poets, this is justly mentioned with the highest commendation,-- Wisely at once the greatest strife to still. Hesiod, Theogony, 87.- H. But what then? This is no very safe affair now, and especially at Rome. For he who does it must not do it in a corer, but go to some rich consular senator, for instance, and question him. Pray, sir. can you tell me to whom you intrust your horses? "Yes, certainly." Is it then to any one indifferently, though he be ignorant of horsemanship? "By no means." To whom do you intrust your gold or your silver or your clothes? "Not to any one indifferently;" And did you ever consider to whom you committed the care of your body? "Yes, surely." To one skilled in exerci
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
. What have you, then, particularly excellent? Is it the animal part? No. The mortal? No. That which is capable of the mere use of these things? No. The excellence lies in the rational part. Adorn and beautify this; but leave your hair to him who formed it as he thought good. Well, what other appellations have you? Are you a man or a woman? A man. Then adorn yourself as a man, not as a woman. A woman is naturally smooth and delicate, and if hairy, is a monster, and shown among the monsters at Rome. It is the same thing in a man not to be hairy; and if he is by nature not so, he is a monster. But if he depilates himself, what shall we do with him? Where shall we show him, and how shall we advertise him? "A man to be seen, who would rather be a woman." What a scandalous show! Who would not wonder at such an advertisement? I believe, indeed, that these very persons themselves would; not apprehending that it is the very thing of which they are guilty. Of what have you to accuse your natur
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
prohibits it for no other reason, but because it is impossible to insure ourselves against discovery. But I say to you that, if it be done dexterously and cautiously, we shall not be discovered. Besides, we have powerful friends of both sexes at Rome; and the Greeks are weak; and nobody will dare to go up to Rome on such an affair. Why do you refrain from your own proper good? It is madness; it is folly. But if you were to tell me that you do refrain, I would not believe you. For, as it is impRome on such an affair. Why do you refrain from your own proper good? It is madness; it is folly. But if you were to tell me that you do refrain, I would not believe you. For, as it is impossible to assent to an apparent falsehood, or to deny an apparent truth, so it is impossible to abstain from an apparent good. Now, riches are a good, and, indeed, the chief instrument of pleasures. Why do not you acquire them? And why do not we corrupt the wife of our neighbor, if it can be done secretly? And if the husband should happen to be impertinent, why not cut his throat too, if you have a mind to be such a philosopher as you ought to be,- a complete one, -to be consistent with your o
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
Concerning a certain orator, who was going to Rome on a lawsuit. A person came to him who was going to Rome on a lawsuit in which his dignity was concerned; and after telling him the occasion of his Rome on a lawsuit in which his dignity was concerned; and after telling him the occasion of his journey, asked him what he thought of the affair. If you ask me, says Epictetus, what will happen to you at Rome, and whether you shall gain or lose your cause, I have no suggestion as to that. But ifRome, and whether you shall gain or lose your cause, I have no suggestion as to that. But if you ask me how you shall fare, I can answer, If you have right principles, well; if wrong ones, ill. For every action turns upon its principle. What was the reason that you so earnestly desired to be chosen Governor of the Gnossians? Principle. What is the reason that you are now going to Rome? Principle. And in winter too, and with danger and expense? Why, because it is necessary. What tells yow me that you have given some attention and care to your principles. As you now take a voyage to Rome for the government of the Gnossians, and are not contented to stay at home with the honors you be
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
What solitude is; and what a solitary person. It is solitude to be in the condition of a helpless person. For he who is alone is not therefore solitary, any more than one in a crowd is the contrary. When, therefore, we lose a son, or a brother, or a friend, on whom we have been used to repose, we often say we are left solitary, even in the midst of Rome, where such a crowd is continually meeting us; where we live among so many, and where we have, perhaps, a numerous train of servants. For he is understood to be solitary who is helpless, and exposed to such as would injure him. Hence, in a journey especially, we call ourselves solitary when we fall among thieves; for it is not the sight of a man that removes our solitude, but of an honest man, a man of honor, and a helpful companion. If merely being alone is sufficient for solitude, Zeus may be said to be solitary at the great conflagration,The Stoics held to successive conflagrations at destined periods, in which all beings were reab
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
t words and place them together, and then to read or speak them gracefully in public; and in the midst of the discourse to observe that "he vows by all that is good, there are but few capable of these things." But does a philosopher apply to people to hear him? Does he not attract those who are fitted to receive benefit from him, in the same -manner as the sun or their necessary food does? What physician applies to anybody to be cured by him? (Though now indeed I hear that the physicians at Rome apply for patients; but in my time they were applied to.) "I apply to you to come and hear that you are in a bad way, and that you take care of everything but what you ought; that you know not what is good or evil, and are unfortunate and unhappy." A fine application! And yet, unless the discourse of a philosopher has this effect, both that and the speaker are lifeless. Rufus used to say, " If you are at leisure to praise me, I speak to no purpose." And indeed he used to speak in such a mann
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