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Washington (United States) (search for this): text disc, book 1
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
Smithfield (Washington, United States) (search for this): text disc, book 1
when the time of trial is come, one of you must weep and say, I wish that I had learned more. A little more of what? If you did not learn these things in order to show them in practice, why did you learn them I think that there is some one among you who are sitting here, who is suffering like a woman in labour, and saying, Oh, that such a difficulty does not present itself to me as that which has come to this man; oh, that I should be wasting my life in a corner, when I might be crowned at Olympia. When will any one announce to me such a contest? Such ought to be the disposition of all of you. Even among the gladiators of Caesar (the Emperor) there are some who complain grievously that they are not brought forward and matched, and they offer up prayers to God and address themselves to their superintendents intreating that they may fight.The Roman emperors kept gladiators for their own amusement and that of the people (Lipsius, Saturnalia, ii. 16). Seneca says ( De Provid. c. 4), "I h
Greece (Greece) (search for this): text disc, book 1
ter? Man is not the master of man; but death is, and life and plea- sure and pain; for if he comes without these things, bring Caesar to me and you will see how firm I am.The word is eu)staqw=. The corresponding noun is eu)sta/qeia, which is the title of this chapter. But when he shall come with these things, thundering and lightning,Upton supposes that Epictetus is alluding to the verse of Aristo- phanes (Acharn. 531), where it is said of Pericles: He flashed, he thundered, and confounded Hellas. and when I am afraid of them, what do I do then except to recognize my master like the runaway slave? But so long as I have any respite from these terrors, as a runaway slave stands in the theatre, so do I: I bathe, I drink, I sing; but all this I do with terror and uneasiness. But if I shall release myself from my masters, that is from those things by means of which masters are formidable, what further trouble have I, what master have I still? What then, ought we to publish these things to
Seneca (Ohio, United States) (search for this): text disc, book 1
constancy (or firmness). THE beingThe word is ou)si/a. The corresponding Latin word which Cicero introduced is essentia (Seneca, Epist. 58). The English word essence has obtained a somewhat different sense. The proper translation of ou)si/a is beingly and learnedly by Lord Shaftesbury (the author of the Characteristics), vol. iii. p. 202. Compare M. Antoninus, xii. 1, Seneca, De Vita Beata, c. 3, writes, Aliarum rerum quae vitam instruunt diligens, sine admiratione cujusquam. Antoninus (i. 15) ay fight.The Roman emperors kept 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
Upton (Canada) (search for this): text disc, book 1
ant shall obtain its own good or evil. How shall it obtain the good. If it does not admireThis is the maxim of Horace, Epp. i. 6; and Macleane's note,— Nil admirari prope res est una, Numici, Solaque quae possit facere et servare beatum. on which Upton remarks that this maxim is explained very philosophically and learnedly by Lord Shaftesbury (the author of the Characteristics), vol. iii. p. 202. Compare M. Antoninus, xii. 1, Seneca, De Vita Beata, c. 3, writes, Aliarum rerum quae vitam instruu he comes without these things, bring Caesar to me and you will see how firm I am.The word is eu)staqw=. The corresponding noun is eu)sta/qeia, which is the title of this chapter. But when he shall come with these things, thundering and lightning,Upton supposes that Epictetus is alluding to the verse of Aristo- phanes (Acharn. 531), where it is said of Pericles: He flashed, he thundered, and confounded Hellas. and when I am afraid of them, what do I do then except to recognize my master like t
Christian (Kentucky, United States) (search for this): text disc, book 1
t with in the Heathen authors before Christianity, and therefore it is one instance of Scripture language coming early into common use. But the word (ku/rios) is used by early Greek writers to indicate one who has power or authority, and in a sense like the Roman dominus, as by Sophocles for instance. The use of the word then by Epictetus was not new, and it may have been used by the Stoic writers long before his time. The language of the Stoics was formed at least two centuries before the Christian aera, and the New Testament writers would use the Greek which was current in their age. The notion of Scripture language coming early into common use is entirely unfounded, and is even absurd. Mrs. Carter's remark implies that Epictetus used the Scripture language, whereas he used the particular language of the Stoics, and the general language of his age, and the New Testament writers would do the same. There are resemblances between the language of Epictetus and the New Testament writers,
Upton (Texas, United States) (search for this): text disc, book 1
emselves to their superintendents intreating that they may fight.The Roman emperors kept 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
Matt (Georgia, United States) (search for this): text disc, book 1
asterThe word is *ku/rios, the name by which a slave in Epictetus addresses his master (dominus), a physician is addressed by his patient, and in other cases also it is used. It is also used by the Evangelists. They speak of the angel of the Lord (Matt. i. 24); and Jesus is addressed by the same term (Matt. viii. 2), Lord or master. Mrs. Carter has the following note: It hath been observed that this manner of expression is not to be met with in the Heathen authors before Christianity, and therefMatt. viii. 2), Lord or master. Mrs. Carter has the following note: It hath been observed that this manner of expression is not to be met with in the Heathen authors before Christianity, and therefore it is one instance of Scripture language coming early into common use. But the word (ku/rios) is used by early Greek writers to indicate one who has power or authority, and in a sense like the Roman dominus, as by Sophocles for instance. The use of the word then by Epictetus was not new, and it may have been used by the Stoic writers long before his time. The language of the Stoics was formed at least two centuries before the Christian aera, and the New Testament writers would use the Greek
Cicero (Illinois, United States) (search for this): text disc, book 1
On constancy (or firmness). THE beingThe word is ou)si/a. The corresponding Latin word which Cicero introduced is essentia (Seneca, Epist. 58). The English word essence has obtained a somewhat different sense. The proper translation of ou)si/a is being or nature. (nature) of the Good is a certain Will; the being of the Bad is a certain kind of Will. What then are externals? Materials for the Will, about which the will being conversant shall obtain its own good or evil. How shall it obtain the good. If it does not admireThis is the maxim of Horace, Epp. i. 6; and Macleane's note,— Nil admirari prope res est una, Numici, Solaque quae possit facere et servare beatum. on which Upton remarks that this maxim is explained very philosophically and learnedly by Lord Shaftesbury (the author of the Characteristics), vol. iii. p. 202. Compare M. Antoninus, xii. 1, Seneca, De Vita Beata, c. 3, writes, Aliarum rerum quae vitam instruunt diligens, sine admiratione cujusquam. Antoninus (i. 15) expres
Cicero (New York, United States) (search for this): text disc, book 1
t is impious, on what is just and unjust? Oh, the signal wrong done by the instructed. Did they learn this here?I think that Schweighaeuser's interpretation is right, that the instructed are those who think that they are instructed but are not, as they show by their opinion that they accept in moral matters the judgment of an ignorant man, whose judgment in music or geometry they would not accept. Will you not leave the small arguments (loga/ria）He names these small arguments loga/ria, which Cicero (Tusc. Disput. ii. 12) names ratiunculae. about these matters to others, to lazy fellows, that they may sit in a corner and receive their sorry pay, or grumble that no one gives them any thing; and will you not come forward and make use of what you have learned? For it is not these small arguments that are wanted now: the writings of the Stoics are full of them. What then is the thing which is wanted? A man who shall apply them, one who by his acts shall bear testimony to his words.What is t
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