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Epictetus, Works (ed. George Long) 22 0 Browse Search
Sallust, Conspiracy of Catiline (ed. John Selby Watson, Rev. John Selby Watson, M.A.) 6 0 Browse Search
Pliny the Elder, The Natural History (ed. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.) 4 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 2 0 Browse Search
Harper's Encyclopedia of United States History (ed. Benson Lossing) 2 2 Browse Search
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Epictetus, Discourses (ed. George Long), book 1 (search)
power. Was it because they did not choose? I indeed think that, if they had been able, they would have put these other things also in our power, but they certainly could not.Compare Antoninus, ii. 3. Epictetus does not intend to limit the power of the gods, but he means that the constitution of things being what it is, they cannot do contradictories. They have so constituted things that man is hindered by externals. How then could they give to man a power of not being hindered by externals? Seneca (De Providentia, c. 6) says: But it may be said, many things happen which cause sadness, fear, and are hard to bear. Because (God says) I could not save you from them, I have armed your minds against all. This is the answer to those who imagine that they have disproved the common assertion of the omnipotence of God, when they ask whether He can combine inherent contradictions, whether He can cause two and two to make five. This is indeed a very absurd way of talking. For as we exist on t
Epictetus, Discourses (ed. George Long), book 1 (search)
That the deity oversees all things. WHEN a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered, Do you not think that all things are united in one?Things appear to be separate, but there is a bond by which they are united. All this that you see, wherein things divine and human are contained, is One: we are members of one large body (Seneca, Ep. 95). The universe is either a confusion, a mutual involution of things and a dispersion; or it is unity and order and providence (Antoninus, vi. 10): also vii. 9, all things are implicated with one another, and the bond is holy; and there is hardly any thing unconnected with any other thing. See also Cicero, De Nat. Deorum, ii. 7; and De Oratore, iii. 5. do, the person replied. Well, do you not think that earthly things have a natural agreement and unionThe word is sumpaqei=n. Cicero (De Divin. ii. 69) translates sum pa/qeian by continuatio conjunctioque naturae. with heavenly things?
Epictetus, Discourses (ed. George Long), book 1 (search)
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
Epictetus, Discourses (ed. George Long), book 2 (search)
consider yourself as a man and a part of a certain whole, it is for the sake of that whole that at one time you should be sick, at another time take a voyage and run into danger, and at another time be in want, and in some cases die prematurely. Why then are you troubled? Do you not know, that as a foot is no longer a foot if it is detached from the body, so you are no longer a man if you are separated from other men. For what is a man?Compare Antoninus, ii. 16, iii. 11, vi. 44, xii. 36; and Seneca, de Otio Sap. c. 31; and Cicero, De Fin. iii. 19. A part of a state, of that first which consists of Gods and of men; then of that which is called a)po/lutoi. Compare Antoninus, x. 24, viii. 34. next to it, which is a small image of the universal state. What then must I be brought to trial; must another have a fever, another sail on the sea, another die, and another be condemned? Yes, for it is impossible in such a body, in such a universe of things, among so many living together, that such
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). Furthent with what he foreknows and with his duty, perhaps the philosopher's saying is too hard to deal with; and as it rests on an impossible assumption of foreknowledge, we may be here wiser than the philosophers, if we say no more about it. Compare Seneca, de Provid. c. 5. that these things are assigned to him according to the universal arrangement, and that the whole is superior to the part, and the state to the citizen.Antoninus, vi. 42: 'We are all working together to one end, some with knowle
Epictetus, Discourses (ed. George Long), book 2 (search)
ickedness of others; nor yet are you Theseus, able to purge away the evil things of Attica Clear away your own. From yourself, from your thoughts cast away instead of Procrustes and Sciron,Procrustes and Sciron, two robbers who infested Attica and were destroyed by Theseus, as Plutarch tells in his life of Theseus. sadness, fear, desire, envy, malevolence, avarice, effeminacy, intemperance. But it is not possible to eject these things otherwise than by looking to God only, by fixing your affections on him only, by being consecrated to his commands. But if you choose any thing else, you will with sighs and groans be compelled to followAntoninus x. 28, only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all. Compare Seneca, Quaest. Nat. ii. 59. what is stronger than yourself, always seeking tranquillity and never able to find it; for you seek tranquillity there where it is not, and you neglect to seek it where it is.
Epictetus, Discourses (ed. George Long), book 3 (search)
were invited. I invite you to come and hear that things are in a bad way for you, and that you are taking care of every thing except that of which you ought to take care, and that you are ignorant of the good and the bad and are unfortunate and unhappy. A fine kind of invitation: and yet if the words of the philosopher do not produce this effect on you, he is dead, and so is the speaker. Rufus was used to say: If you have leisure to praise me, I am speaking to no purpose.Aulus Gellius v. 1. Seneca, Ep. 52. Upton. Accordingly he used to speak in such a way that every one of us who were sitting there supposed that some one had accused him before Rufus: he so touched on what was doing, he so placed before the eyes every man's faults. The philosopher's school, ye men, is a surgery: you ought not to go out of it with pleasure, but with pain. For you are not in sound health when you enter: one has dislocated his shoulder, another has an abscess, a third a fistula, and a fourth a head ache.
Sallust, Conspiracy of Catiline (ed. John Selby Watson, Rev. John Selby Watson, M.A.), BIOGRAPHICAL NOTICE OF SALLUST. (search)
o mention is made of such orations in any other author. Mention, however, is made of orations of Sallust, at whatever time delivered, in the well-known passage of Seneca the rhetorician.Præf. in Controv., 1. iii., p. 231, ed. Par. 1607. When Seneca inquired of Cassius Severus, why he, who was so eminent in pleading important causeSeneca inquired of Cassius Severus, why he, who was so eminent in pleading important causes, displayed so little talent in pronouncing fictitious declamations, the orator replied, Quod in me miraris, pene omnibus evenit, etc. Orationes Sallustii in honorem historiarum leguntur. "What you think extraordinary in me, is common to all men of ability. The greatest geniuses, to whom I am conscious of my great inferiority, hah Sallust had spoken. This view of the passage was first taken by Antonius Augustinus, and communicated by him to Schottus, who mentioned it in his annotations on Seneca.P. 234, ed. Par. 1607. But by whatever means he secured support, he had at length sufficient interest to obtain a quæstorship;Pseudo-Cic., in Sall., c. 5. the ten
C. Suetonius Tranquillus, Caligula (ed. Alexander Thomson), chapter 30 (search)
Tiberius as necessary, since it was impossible to question the veracity of such a number of accusers.See before, AUGUSTUS, c. Ixxi. He continually reproached the whole equestrian order, as devoting themselves to nothing but acting on the stage, and fighting as gladiators. Being incensed at the people's applauding a party at the Circensian games in opposition to him, he exclaimed, "I wish the Roman people had but one neck."These celebrated words are generally attributed to Nero; but Dio and Seneca agree with Suetonius in ascribing them to Caligula. When Tetrinius, the highwayman, was denounced, he said his persecutors too were all Tetrinius's. Five Retiarii, Gladiators were distinguished by their armour and manner of fighting. Some were called Secutores, whose arms were a helmet, a shield, a sword, or a leaden ball. Others, the usual antagonists of the former, were named Reiani. A combatant of this class was dressed in a short tunic, but wore nothing on his head. He carried in his lef
Pliny the Elder, The Natural History (ed. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.), BOOK II. AN ACCOUNT OF THE WORLD AND THE ELEMENTS., CHAP. 1. (1.)—WHETHER THE WORLD BE FINITE, AND WHETHER THERE BE MORE THAN ONE WORLD. (search)
ndi struxere globum," it seems to refer especially to the earth, synonymous with the general sense of the English term world; while in the 153rd line, "per inania mundi," it must be supposed to mean the universe. Hyginus, in his Poeticon Astronomicon, lib. i. p. 55, defines the term as follows: "Mundus appellatur is qui constat in sole et luna et terra et omnibus stellis;" and again, p. 57, "Terra mundi media regione collocata." We may observe the different designations of the term mundus in Seneca; among other passages I may refer to his Nat. Quæst. vii. 27 & iii. 30; to his treatise De Consol. § 18 and De Benef. iv. 23, where I conceive the precise meanings are, respectively, the universe, the terrestrial globe, the firmament, and the heavenly bodies. The Greek term ko/smos, which corresponds to the Latin word mundus, was likewise employed to signify, either the visible firmament or the universe. In illustration of this, it will be sufficient to refer to the treatise of Aristotle Per
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