Questions

This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.

identifier	question
40208	He arose upon one elbow, and with a stedfast look at the old lady, which induced her to retreat a step or two, asked her,"What do you want?
26095	When they are examined, they are asked, first,''Who is your father, and of what deme?
26095	who is your father''s father?
26095	who is your mother''s father, and of what deme?''
26095	who is your mother?
10613	Yes, horrible,said Monville, coolly,"but what would you have?
10613	And one said, Is not this Bath- sheba, the daughter of Eliam, the wife of Uriah the Hittite?
10613	Are you then only a coward?
10613	Do they not see the abyss yawning at their feet?
10613	Examining Cambon, Danton broke out:"Do you believe us to be conspirators?
10613	When Mirabeau awoke to his predicament, he broke out in mixed wrath and scorn:"Of what are these people thinking?
10613	[ 41]"C''est demain qu''on me tue; n''êtes- vous donc qu''un lache?"
29815	And what are the several rights but the stipulations and specifications of that contract?
29815	N''est ce pas l''énonciation des clauses et des conditions de ce contrat?"
29815	Rousseau?...
29815	What else is the declaration itself than the formulation of the state contract according to Rousseau''s ideas?
29815	Whence comes this conception in American law?
29815	[ Footnote 112: For years I have used my nose to smell with, Have I then really a provable right to it?]
4776	Are the Irish a nation?
4776	Are the Ulstermen a nation?
4776	Do they embody or promote a spirit of reverence between human beings?
4776	Do they encourage creativeness rather than possessiveness?
4776	Do they preserve self- respect?
4776	How ought both parties to act in such a case?
4776	Is it surprising that men become increasingly docile, increasingly ready to submit to dictation and to forego the right of thinking for themselves?
4776	Should Christian Scientists be compelled to call in doctors in case of serious illness?
4776	Should Welsh children be allowed the use of the Welsh language in schools?
4776	Should gipsies be compelled to abandon their nomadic life at the bidding of the education authorities?
4776	Should miners have an eight- hour day?
4776	The Gospel says:"Take no thought, saying, What shall we eat?
4776	Why, for example, should a hansom- cab driver be allowed to suffer on account of the introduction of taxies?
4776	or What shall we drink?
4776	or, Wherewithal shall we be clothed?"
10827	But why turn for examples to Capua and Rome, when we have them close at hand in Tuscany and Florence?
10827	For what matters it, they will tell you, that the fowls refuse to peck, or come slowly from the coop, or that a cock has crowed?
10827	Whence this astonishing forbearance, but from their knowing our strength and their own weakness_?"
10827	Whereupon Perseus turning upon him said,"_ Traitor, hast thou waited till now when there is no remedy to tell me these things_?"
10827	Who doubts but that they are offended?
10827	Who is there but knows what a time it is since the city of Pistoja submitted of her own accord to the Florentine supremacy?
10827	Who, again, but knows the animosity which down to the present day exists between Florence and the cities of Pisa, Lucca, and Siena?
14058	And who can procure unity more fittingly than he who is himself one?
14058	Have the gods of Liberalism slaked their blood- thirst?
14058	I ask myself always: Who can these elements be who will have no peace, who incite continually, who must so distrust, and want no understanding?
14058	Is Fascism therefore"anti- intellectual,"as has been so often charged?
14058	Of MacCulloch who, in the second half of the past century, proclaimed that the State must abstain from ruling?
14058	Or the German Humboldt according to whom an"idle"State was the best kind of State?
14058	The_ Duce_ of Fascism once chose to discuss the theme of"Force or consent?
14058	What were the creative forces of the_ Risorgimento_?
14058	Who are they?
1232	Is this king of yours a bad man or a good one?
1232	Quis eo fuit unquam in partiundis rebus, in definiendis, in explanandis pressior?
1232	); Mandragola, prose comedy in five acts, with prologue in verse, 1513; Della lingua( dialogue), 1514; Clizia, comedy in prose, 1515(?
1232	Being also blamed for eating very dainty foods, he answered:"Thou dost not spend as much as I do?"
1232	CHAPTER XX-- ARE FORTRESSES, AND MANY OTHER THINGS TO WHICH PRINCES OFTEN RESORT, ADVANTAGEOUS OR HURTFUL?
1232	How should one best advance to meet him, keeping the ranks?
1232	If we should wish to retreat, how ought we to pursue?"
1232	To an envious man who laughed, he said:"Do you laugh because you are successful or because another is unfortunate?"
1232	Upon this a question arises: whether it be better to be loved than feared or feared than loved?
1232	What Italian would refuse him homage?
1232	What door would be closed to him?
1232	What envy would hinder him?
1232	Who would refuse obedience to him?
1232	asked Castruccio, and was told that he was a good one, whereupon he said,"Why should you suggest that I should be afraid of a good man?"
50755	Do you say that it resulted from Despotism?
50755	Do you say that this resulted from Ecclesiasticism?
50755	How is this to be accounted for?
50755	Is it Ecclesiasticism?--is it Despotism?--is it Aristocracy?--is it Democracy?
50755	Is it based on cupidity?
50755	Is it centered in Revenge?
50755	Is it said that the era of such dangers is past-- that_ civilization_ will modify the nature of oppressive castes?
50755	Is it said that this bestowal of rights on the oppressed is dangerous?
50755	Is it said that to grapple with such a reptile caste is dangerous?
50755	Is it superiority in duplicity?
50755	The interest of the country was clear;--but_ how as to the interests of their order_?
50755	Think you that_ your_ ancestors were so much better than_ other_ subject classes?
50755	What is this sound planning?
50755	Why?
50755	[ 50] How could it be otherwise?
50755	[ 65] Is it said that the anarchic tendencies of an oppressive caste can be overcome by compromise and barter?
50755	but"_ What is my duty to my order?_"Every crisis in Spanish history shows this characteristic,--take one example to show the strength of it.
38101	Are the Christian nations patterns of charity and forbearance?
38101	For more than a thousand years the Church had, to a great extent, the control of the civilized world, and what has been the result?
38101	How dare we drown the thunders of Sinai by calling the ayes and noes in a petty legislature?
38101	If reason can determine what is merciful, what is just, the duties of man to man, what more do we want either in time or eternity?
38101	Is it a small thing to reave the heavens of an insatiate monster and write upon the eternal dome, glittering with stars, the grand word-- Freedom?
38101	Is it nothing to civilize mankind?
38101	Is it nothing to dignify man and exalt the intellect?
38101	Is it nothing to fill the world with light, with discovery, with science?
38101	Is it nothing to free the mind?
38101	Is it nothing to make men wipe the dust from their swollen knees, the tears from their blanched and furrowed cheeks?
38101	Is it possible that we have been given reason simply that we may through faith ignore its deductions, and avoid its conclusions?
38101	Is it really essential to conjugate the Greek verbs before you can make up your mind as to the probability of dead people getting out of their graves?
38101	Must one be versed in Latin before he is entitled to express his opinion as to the genuineness of a pretended revelation from God?
38101	Ought the sailor to throw away his compass and depend entirely upon the fog?
38101	Who on earth at this day would pretend to settle any scientific question by a text from the bible?
38101	Why investigate when you know?
38101	Why pursue that which you have?
38101	Why should we throw away the laws given to Moses by God himself and have the audacity to make some of our own?
37704	Are the Christian nations patterns of charity and forbearance?
37704	For more than a thousand years the Church had, to a great extent, control of the civilized world, and what has been the result?
37704	How dare we drown the thunders of Sinai by calling the ayes and noes in a petty legislature?
37704	If reason can determine what is merciful, what is just, the duties of man to man, what more do we want either in time or eternity?
37704	Is it a small thing to reave the heavens of an insatiate monster and write upon the eternal dome, glittering with stars, the grand word-- Freedom?
37704	Is it nothing to civilize mankind?
37704	Is it nothing to dignify man and exalt the intellect?
37704	Is it nothing to fill the world with light, with discovery, with science?
37704	Is it nothing to free the mind?
37704	Is it nothing to make men wipe the dust from their swollen knees, the tears from their blanched and furrowed cheeks?
37704	Is it possible that we have been given reason simply that we may through faith ignore its deductions, and avoid its conclusions?
37704	Is it really essential to conjugate the Greek verbs before you can make up your mind as to the probability of dead people getting out of their graves?
37704	Must one be versed in Latin before he is entitled to express his opinion as to the genuineness of a pretended revelation from God?
37704	Ought the sailor to throw away his compass and depend entirely upon the fog?
37704	Who on earth at this day would pretend to settle any scientific question by a text from the Bible?
37704	Why investigate when you know?
37704	Why pursue that which you have?
37704	Why should we throw away the laws given to Moses by God himself, and have the audacity to make some of our own?
38373	Shall America,he asked,"be only an echo of what is thought and written in the aristocracies beyond the ocean?"
38373	Why should I give up my thought, because I can not answer an objection to it?...
38373	Ample provision was made for conventions in behalf of education and reform; but what was to be done for religion?
38373	An opponent who feared that this would destroy private property was answered thus:"Has he ever heard of Pennsylvania?"
38373	As Phillips was returning from this meeting, Theodore Parker said to him,"Wendell, why do you make a fool of yourself?"
38373	But what becomes of people who have no parlours?
38373	For instance, of servant- girls who have no place where they can sing or even laugh?
38373	He finds an opportunity to introduce an enthusiastic panegyric on the victories of Napoleon, closing with the question:"What could be more grand?"
38373	He went on to ask,"In the four quarters of the globe, who reads an American book?"
38373	His contributors spoke often of the right of slaves to resist, and asked,"In God''s name, why should they not cut their masters''throats?"
38373	How does anyone know which of his instincts and impulses to control and which to cultivate?
38373	If my cup wo n''t hold but a pint, and yourn holds a quart, would n''t ye be mean not to let me have my little half- measure full?"
38373	In protesting against subordinating reason to faith, Ingersoll says:"Ought the sailor to throw away his compass and depend entirely on the fog?"
38373	Intuition is plainly not an infallible oracle; but is it merely a misleading prejudice?
38373	Is there no need of them on the day when there is more drinking, gambling, and other gross vice than on any other?
38373	Libraries and museums are blessed places of refuge; but"What are they among so many?"
38373	Need I say what day keeps our policemen and criminal courts most busy, or crowds our hospitals with sufferers from riotous brawls?
38373	Nothing could be more complete for the working- classes; but what will become of us?"
38373	One man could make as much cotton cloth in a day as two hundred could have done before; but what was to become of the one hundred and ninety- nine?
38373	Should those who wish to rest as much as possible on Sunday sleep in church?
38373	Their action called out the spirited poem in which Whittier said:"What marvel if the people learn To claim the right of free opinion?
38373	Then an illiterate old woman who had been a slave arose and said:"What''s dat got to do with women''s rights, or niggers''rights either?
38373	Was he the greatest of architects, every one of whose colossal structures fell under their own weight before they could be used?
38373	What better light has he than is given either by his own experience or by that of his parents and other teachers?
38373	What marvel if at times they spurn The ancient yoke of your dominion?"
38373	Who can say whether unbelief, orthodoxy, or liberal Christianity is the legitimate outcome of this ubiquitous philosophy?
38373	Why should every week in a democratic country begin with an aristocratic Sunday, a day whose pleasures are mainly for the rich?
11136	Which was the most necessary, society already formed to invent languages, or languages already invented to form society?
11136	And had he presumed to exact it on pretense of defending them, would he not have immediately received the answer in the apologue?
11136	And how often perhaps has not every one of these secrets perished with the discoverer?
11136	And which is aptest to become insupportable to those who enjoy it, a civil or a natural life?
11136	Had he a hatchet, would his hand so easily snap off from an oak so stout a branch?
11136	Had he a horse, would he with such swiftness shoot along the plain?
11136	Had he a ladder, would he run so nimbly up a tree?
11136	Had he a sling, would it dart a stone to so great a distance?
11136	How many ages perhaps revolved, before men beheld any other fire but that of the heavens?
11136	How many different accidents must have concurred to make them acquainted with the most common uses of this element?
11136	How often have they let it go out, before they knew the art of reproducing it?
11136	In fact, what is generosity, what clemency, what humanity, but pity applied to the weak, to the guilty, or to the human species in general?
11136	Is it not, because he thus returns to his primitive condition?
11136	Of what service can beauty be, where there is no love?
11136	Was a deer to be taken?
11136	Was ever any free savage known to have been so much as tempted to complain of life, and lay violent hands on himself?
11136	What anguish must he not suffer at his not being able to assist the fainting mother or the expiring infant?
11136	What equivalent could he have offered them for so fine a privilege?
11136	What horrible emotions must not such a spectator experience at the sight of an event which does not personally concern him?
11136	What progress could mankind make in the forests, scattered up and down among the other animals?
11136	What therefore is precisely the subject of this discourse?
11136	What will wit avail people who do n''t speak, or craft those who have no affairs to transact?
11136	What worse treatment can we expect from an enemy?
11136	Who traced it out for you, another might object, and what right have you to expect payment at our expense for doing that we did not oblige you to do?
11136	Why is man alone subject to dotage?
4350	Admis enfin, aurai- jo alors, Pour tout esprit, l''esprit de corps?
4350	Again, if there had been an excellent aboriginal civilisation in Australia and America, where, botanists and zoologists, ask, are its vestiges?
4350	Again, in art, who is to settle what is advance and what decline?
4350	And who is to reckon up how much these words mean?
4350	But how do these principles change the philosophy of our politics?
4350	But how far are the strongest nations really the best nations?
4350	But it will be said, What has government by discussion to do with these things?
4350	But now comes the farther question: If fixity is an invariable ingredient in early civilisations, how then did any civilisation become unfixed?
4350	But there is a preliminary difficulty: What is progress, and what is decline?
4350	But what ARE nations?
4350	But what is the problem?
4350	But what then is that solution, or what are the principles which tend towards it?
4350	But what was his mind; how are we to describe that?
4350	But where could the first ages find Romans or a conqueror?
4350	But why is one nation stronger than another?
4350	But-- for that is the present point-- why is there this variable?
4350	Carlyle said, in his graphic way,''The ultimate question between every two human beings is,"Can I kill thee, or canst thou kill me?"''
4350	Do I look like that?
4350	Granted that it is in excess, how can you say, how on earth can anyone say, that government by discussion can in any way cure or diminish, it?
4350	How, then, if it was so beneficial, could they ever lose it?
4350	If these savages did care to cultivate wheat, where is the wild wheat gone which their abandoned culture must have left?
4350	No doubt the deductions may be right; in most writers they are so; but where did the premises come from?
4350	The problem, is, why do men progress?
4350	Unless some kind of abstraction like this is made in the subject the great problem''What causes progress?''
4350	What breaks the human race up into fragments so unlike one another, and yet each in its interior so monotonous?
4350	What can be worse than a life regulated by that sort of obedience, and that sort of imitation?
4350	What is the making of a successful merchant?
4350	Where then, so to say, are the rats and horses of the primitive civilisation?
4350	Who is sure that they are the whole truth, and nothing but the truth, of the matter in hand?
4350	Why have the real fortunes of mankind been so different from the fortunes which we should expect?
4350	Why then is this great contrast?
4350	Why, then, have not the obvious and natural causes of progress( as we should call them) produced those obvious and natural effects?
4350	Will it prevent them, or even mitigate them?
4350	how far is excellence in war a criterion of other excellence?
40766	And I feel tempted to put the same question to our American critics with a slight modification,"What have you done with the Red Indian and the Negro?"
40766	And can a civilization ignore the law of moral health and go on in its endless process of inflation by gorging upon material things?
40766	And can we ever hope that these moral barriers against our race amalgamation will not stand in the way of our political unity?
40766	And now that it_ has_ come into existence, why do you not feel in your heart of hearts a pure feeling of gladness and say that it is good?
40766	And who knows if that day has not already dawned, and the sun not risen, in the Easternmost horizon of Asia?
40766	But can this go on indefinitely?
40766	But has this lust for wealth and power no bounds beyond which is death''s dominion?
40766	But is not this order merely a negative good?
40766	But is this the ideal of man which we can look up to with pride?
40766	But is this the true advice?
40766	But will this federation of steam- boilers supply you with a soul, a soul which has her conscience and her God?
40766	But will you never be called to answer for organizing the instincts of self- aggrandizement of whole peoples into perfection and calling it good?
40766	Can it escape its nemesis for ever?
40766	Can our minds be free from doubt when we rush to the Western market to buy this foreign product in exchange for our own inheritance?
40766	Do we not see signs of this even now?
40766	Has it not been one of the causes that raise the cry on these shores for preparedness to meet one more power of evil with a greater power of injury?
40766	Has not this truth already come home to you now, when this cruel war has driven its claws into the vitals of Europe?
40766	I ask him,"How do you know it?
40766	Is it not for giving people''s life greater opportunities for the freedom of development?
40766	Is the instinct of the West right, where she builds her national welfare behind the barricade of a universal distrust of humanity?"
40766	Is the mere name of freedom so valuable that we should be willing to sacrifice for its sake our moral freedom?
40766	Now let us from our own experience answer the question, What is this Nation?
40766	What is the Nation?
40766	What is to happen to that larger part of the world where fear will have no hand in restraining you?
40766	What should we do if, for any reason, England was driven away?
40766	Why should this be a necessity?
40766	You ask in amazement what has she done to deserve this?
40766	continually producing barrenness of moral insensibility upon a large tract of our living nature?
40766	that machine must be pitted against machine, and nation against nation, in an endless bull- fight of politics?
40766	that of a man to a man?
40766	when her hoard of wealth is bursting into smoke and her humanity is shattered into bits on her battlefields?
39860	Why,he asks,"_ should_ civilisations thus wear out and great communities decay?
39860	[ 451] Can it be still a question whether that principle is to be transcended? 39860 A contemporary German expert of distinction, Prof. Lamprecht, in his able lectures on the problem_ What is History?_( Eng. 39860 Again it is asked( p. 163),What plunder is there for us to gain at sea when we are almost the only traffickers?"]
39860	And for the moderns, seeing this, the problem is, Can they refrain?
39860	And what had the Teutons to do with the making of Venice?
39860	And what of the similar movement in Spain, Africa, Illyria, and Gaul?
39860	But a federation of States, it has been reasoned, was relatively feasible; why then was it never attempted?
39860	But to what end, of knowledge or of feeling, if the future is not therefore to be changed?
39860	But who were these_ gentilitia_ if not the_ clientes_?
39860	DID SHAKESPEARE WRITE"TITUS ANDRONICUS"?
39860	Did such supplies come, or did they not?
39860	Etruria, finally, like Latium, was unified by conquest; the question is, Why was not Greece?
39860	How can"breadth of view"in politics be ascribed to communities whose unending strifes finally brought them all under despotism?]
39860	How then is the account to be balanced?
39860	How were the peoples ruled when they were strong, expansive, and collectively equal to their burdens?
39860	How, then, were these regions nevertheless monarchised at an early period?
39860	If not, in view of all the other exceptions, might it not be well to drop the"unchanging"altogether?]
39860	If so, when?
39860	If they were"racial"or climatic, whence the later implied degeneration of the Romans in body or soul, or both?
39860	If_ Quirites_ meant spearmen, how could Cæsar be understood to cow mutineers by simply addressing them as Quirites[= citizens]?
39860	Is it then to be supposed that Cromwell''s men were more humane when he was hounding them on to massacre?
39860	Lamprecht acquiesces(_ What is History?_ 1905, p.
39860	Lamprecht,_ What is History?_ pp.
39860	Lord Cromer has begged the vital question, which is: Can States, or can they not, live neighbourly?
39860	Mathematics, astronomy and botany, history[?
39860	Once more, who consumed their cattle?]
39860	One is moved to ask, Does it include the Turks and the Persians?
39860	Shall we describe the Egyptian progress as a matter of"Egypticism"or"the Egyptian spirit"?
39860	Some principle of decay must have been at work; but what principle?
39860	There remains the question, What is the precise economic statement of the final collapse?
39860	This only leaves us asking:"What was the natural root of the alleged physiological superiority?"
39860	We have only to ask ourselves, What was the administrative class to do?
39860	Were_ they_ then thought of as formless?
39860	What had popular enthusiasm to do with_ Othello_,_ Macbeth_,_ Lear_,_ Coriolanus_,_ Antony and Cleopatra_,_ The Tempest_, and_ The Winter''s Tale_?
39860	What was the determining difference in the consciousness of the citizens at the two epochs?
39860	When?
39860	Wherein would Athens have suffered as to freedom?
39860	Who are the great writers since?
39860	Why, then, should it be said?
39860	[ 431] Did population then fail in Gaul and Spain and Africa?
39860	[ Footnote 658:"Qu''est- ce que c''est que l''Angleterre?
39860	], philosophy and jurisprudence[?]
39860	and what evidence is there that in fact they do?
34901	( it may be asked) Is the absence of unanimity an indispensable condition of true knowledge?
34901	A people, it appears, may be progressive for a certain length of time, and then stop: when does it stop?
34901	As soon as mankind have unanimously accepted a truth, does the truth perish within them?
34901	Because it may be used erroneously, are men to be told that they ought not to use it at all?
34901	But what will be his comparative worth as a human being?
34901	But where has there been seen a public which set any such limit to its censorship?
34901	Do the fruits of conquest perish by the very completeness of the victory?
34901	Fornication, for example, must be tolerated, and so must gambling; but should a person be free to be a pimp, or to keep a gambling- house?
34901	How much of human life should be assigned to individuality, and how much to society?
34901	How( it may be asked) can any part of the conduct of a member of society be a matter of indifference to the other members?
34901	If there were nothing new to be done, would human intellect cease to be necessary?
34901	In the case of any person whose judgment is really deserving of confidence, how has it become so?
34901	Is it necessary that some part of mankind should persist in error, to enable any to realise the truth?
34901	Is the belief in a God one of the opinions, to feel sure of which, you hold to be assuming infallibility?
34901	Not only in what concerns others, but in what concerns only themselves, the individual, or the family, do not ask themselves-- what do I prefer?
34901	Now is this, or is it not, the desirable condition of human nature?
34901	Ought this to be interfered with, or not?
34901	Ought we therefore to lay on no taxes, and, under whatever provocation, make no wars?
34901	They ask themselves, what is suitable to my position?
34901	They can not see what it is to do for them: how should they?
34901	What are they now?
34901	What do Protestants think of these perfectly sincere feelings, and of the attempt to enforce them against non- Catholics?
34901	What has made the European family of nations an improving, instead of a stationary portion of mankind?
34901	What is it that has hitherto preserved Europe from this lot?
34901	What, then, is the rightful limit to the sovereignty of the individual over himself?
34901	Where does the authority of society begin?
34901	Who, after this imbecile display, can indulge the illusion that religious persecution has passed away, never to return?
34901	Why is it, then, that there is on the whole a preponderance among mankind of rational opinions and rational conduct?
34901	Would it be a reason why those who do the old things should forget why they are done, and do them like cattle, not like human beings?
34901	Would they not, with considerable peremptoriness, desire these intrusively pious members of society to mind their own business?
34901	Yet who is there that is not afraid to recognise and assert this truth?
34901	[ 14] Would it be a legitimate exercise of the moral authority of public opinion?
34901	and if not, why not?
34901	or how can the answer be known to be satisfactory, if the objectors have no opportunity of showing that it is unsatisfactory?
34901	or what worse can be said of any obstruction to good, than that it prevents this?
34901	or when does the public trouble itself about universal experience?
34901	or who can blame people for desiring to suppress what they regard as a scandal in the sight of God and man?
34901	or( worse still) what is usually done by persons of a station and circumstances superior to mine?
34901	or, what would allow the best and highest in me to have fair- play, and enable it to grow and thrive?
34901	or, what would suit my character and disposition?
34901	what is usually done by persons of my station and pecuniary circumstances?
37701	*Mount Vernon, June 12.--Dear Sir,--Can nothing be done in our Assembly for poor Paine?
37701	Be not righteous overmuch,saith cynical Solomon;"neither make thyself over- wise: why shouldest thou destroy thyself?"
37701	His writings certainly have had a powerful effect on the public mind,--ought they not then to meet an adequate return? 37701 How just, how suitable to our crime is the punishment with which Providence threatens us?
37701	Was America then,asks Paine,"the giant of empire, and England only her dwarf in waiting?
37701	What kind of office must that be in a government which requires neither experience nor ability to execute? 37701 What was he then?
37701	What,he asked,"would the sovereignity of any individual state be, if left to itself to contend with a foreign power?
37701	Whether ought his flight to be considered as his own act, or the act of those who fled with him? 37701 Who are those that are frightened at reform?
37701	( See the reports of Wentworth and others in Stevens''_ Facsimiles?_) Deane and Gerard came over together, on one of d''Estaing''s ships.
37701	**"Pitt''used to say,''according to Lady Hester Stanhope,''that Tom Paine was quite in the right, but then he would add, what am I to do?
37701	Are the poor afraid that their condition should be rendered too comfortable?"
37701	Are the public afraid their taxes should be lessened too much?
37701	Are they afraid that sinecure places and pensions should be abolished too fast?
37701	As, alas, who is in a true one?
37701	But how far is it justifiable upon an officer under the faith of a capitulation, if none other can be had is the question?
37701	But what has the Convention to do with deciding about Louis XVI., or about affairs, foreign or domestic?
37701	How did the seventeenth century secure a monopoly in revolution?
37701	How is my favorite Sally Morris, my boy Joe, and my horse Button?
37701	If it be asked,''What is the French revolution to us?''
37701	If one revolution could be authoritative, why not another?
37701	If we have an equal right with you to virtue, why should we not have an equal right to praise?
37701	Must the merits and services of_ Common Sense_ continue to glide down the stream of time, unrewarded by this country?
37701	Polly and Nancy Rogers,--are they married?
37701	Should he not obtain this?
37701	The affairs of that Country are verging to a new crisis, whether the Government shall be Monarchical and heredetary or wholly representative?
37701	They come into my office not having been seen by Congress; and as they contain an injunction not to be conceded by[ to?]
37701	Was it a spontaneous resolution of his own, or was it inspired into him by others?
37701	What other last- century writer on political and religious issues survives in the hatred and devotion of a time engaged with new problems?
37701	What, then, are they sorry that the pretence for new oppressive taxes, and the occasion for continuing many old taxes, will be at an end?
37701	What, then, means this sudden attachment to Kings?
37701	You used to complain of abuses, as well as me, and write your opinions on them in free terms-- What then means this sudden attachment to_ Kings_?"
37701	or do they intend to build bowers as I have done?
37701	this fondness of the English Government, and hatred of the French?
5669	After how long a term should members of Parliament be subject to re- election?
5669	And has not the event proved that they were so?
5669	And if he form an uncomplimentary opinion of their part in the affair, what moral obligation is he likely to feel as to his own?
5669	Because the majority ought to prevail over the minority, must the majority have all the votes, the minority none?
5669	But are not all these qualities fully as much required for preserving the good we have as for adding to it?
5669	But are not these, of all qualities, the most conducive to improvement?
5669	But does it follow that the minority should have no representatives at all?
5669	But what is Order?
5669	Chapter IX-- Should there be Two Stages of Election?
5669	Chapter XII-- Ought Pledges to be Required from Members of Parliament?
5669	For if it is indeed a trust, if the public are entitled to his vote, are not they entitled to know his vote?
5669	For, first, what are Order and Progress?
5669	How are they even to select him in the first instance but by the same standard?
5669	How is it possible, then, to compute the elements of political power, while we omit from the computation any thing which acts on the will?
5669	If it be deemed unjust that either should have to give way, which injustice is greatest?
5669	Is he to alter his course?
5669	Is he to defer to the nation?
5669	Is it a good rule which, in the American Constitution, provides for the election of the President once in every four years by the entire people?
5669	Is it likely he will suppose that it is for_ his_ interest they incur all this cost?
5669	Is it necessary that the minority should not even be heard?
5669	Or let the majority be English, the minority Irish, or the contrary: is there not a great probability of similar evil?
5669	Should There Be Two Stages of Election?
5669	Should a member of the legislature be bound by the instructions of his constituents?
5669	Should he be the organ of their sentiments, or of his own?
5669	Suppose the majority Catholics, the minority Protestants, or the reverse; will there not be the same danger?
5669	Suppose the majority to be whites, the minority negroes, or_ vice versâ_: is it likely that the majority would allow equal justice to the minority?
5669	What development can either their thinking or their active faculties attain under it?
5669	What guaranty is there that these measures accord with the wishes of a majority of the people?
5669	What is the monarch to do when these unfavorable opinions happen to be in the majority?
5669	What should we then have?
5669	What sort of human beings can be formed under such a regimen?
5669	What, then, prevents the same powers from being exerted aggressively?
5669	When a subject arises in which the laborers as such have an interest, is it regarded from any point of view but that of the employers of labor?
5669	When it is said that the strongest power in society will make itself strongest in the government, what is meant by power?
5669	Which of these modes of getting over the difficulty is most for the interest of both, and most conformable to the general fitness of things?
5669	Why does no one ever hear a breath of disloyalty from the Islands in the British Channel?
5669	Will those who object to his being questioned in classics and mathematics, tell us what they would have him questioned in?
5669	With all this array of reasons, of the most fundamental character, on the affirmative side of the question, what is there on the negative?
5669	Yet does Parliament, or almost any of the members composing it, ever for an instant look at any question with the eyes of a working man?
5669	Yet what can be more conducive to Progress?
5669	after their names?
5669	and is not any growth of these virtues in the community in itself the greatest of improvements?
5669	that the better judgment should give way to the worse, or the worse to the better?
5669	their ambassador to a congress, or their professional agent, empowered not only to act for them, but to judge for them what ought to be done?
6762	And here it seems very proper to consider this question, When shall we say that a city is the same, and when shall we say that it is different?
6762	And why?
6762	Besides, of what use are the husbandmen to this community?
6762	Besides, why should such a form of government be changed into the Lacedaemonian?
6762	But do we never find those virtues united which constitute a good man and excellent citizen?
6762	But if any person prefers a kingly government in a state, what is to be done with the king''s children?
6762	But if this law appoints an aristocracy, or a democracy, how will it help us in our present doubts?
6762	But since he admits, that all their property may be increased fivefold, why should he not allow the same increase to the country?
6762	But what avails it to point out what is the height of injustice if this is not?
6762	For what is the difference, if the power is in the hands of the women, or in the hands of those whom they themselves govern?
6762	For what?
6762	I mean, whether in a democracy, an oligarchy, an aristocracy, and a monarchy, the same persons shall have the same power?
6762	If the virtuous should be very few in number, how then shall we act?
6762	In different states shall the magistrates be different or the same?
6762	Is it right then that the rich, the few, should have the supreme power?
6762	Is it to instruct, to amuse, or to employ the vacant hours of those who live at rest?
6762	Is the family also to reign?
6762	Is this state then established according to perfect democratical justice, or rather that which is guided by numbers only?
6762	Now the first thing which presents itself to our consideration is this, whether it is best to be governed by a good man, or by good laws?
6762	Or shall the magistrates differ as the communities differ?
6762	Rhetorica: A summary by T. Hobbes, 1655(?
6762	Shall it be with the majority, or the wealthy, with a number of proper persons, or one better than the rest, or with a tyrant?
6762	The first question is, whether music is or is not to make a part of education?
6762	Thus says the Helen of Theodectes:"Who dares reproach me with the name of slave?
6762	What remedy then shall we find for these three disorders?
6762	Which then shall we prefer?
6762	and of those three things which have been assigned as its proper employment, which is the right?
6762	and upon what principles would they do it, unless they should establish the wise practice of the Cretans?
6762	as, for instance, in decency of manners, shall it be one cause when it relates to a man, another when it relates to a woman?
6762	for they are neither[ 1278a] sojourners nor foreigners?
6762	or if he is to be governed, how can he be governed well?
6762	or may not all three be properly allotted to it?
6762	or shall it vary according to the different formation of the government?
6762	or shall we not establish our equality in this manner?
6762	or shall we say, that it is of any service in the conduct of life, and an assistant to prudence?
6762	or should they be so many as almost entirely to compose the state?
6762	shall the poor have it because they are the majority?
6762	shall we prefer the virtuous on account of their abilities, if they are capable of governing the city?
6762	the custom which is already established, or the laws which are proposed in that treatise?
6762	why should any others have a right to elect the magistrates?
40210	):And now courteous reader, we leave Mr. Paine entirely to thy mercy; what wilt thou say of him?
40210	Do we want to contemplate his power? 40210 Is the day dark?
40210	Must the merits of Common Sense continue to glide down the stream of time unrewarded by his country? 40210 What has become of the Bible that Paine attacked?
40210	--_Ella Wheeler Wilcox._"Who could with almost one stroke of his pen, turn the people in a radically new direction?
40210	--_Encyclopedia Britannica._ An Unknown Writer of Charleston, S. C.( Feb. 14, 1776):"Who is the author of''Common Sense''?
40210	--_Holland''s Life of Lincoln, p. 236._ Why, it may be asked, was Lincoln''s Infidelity not used against him everywhere in this campaign?
40210	And would you strew with flowers and moisten with tears the grave that enfolds the one, and trample with scorn the turf that grows upon the other?
40210	Are not three fourths of the world''s inhabitants Infidels?
40210	Are there not hundreds of immoral writers even among the living?
40210	But does this mean, or would it mean, that Paine had become converted to Christianity?
40210	But is it a crime to defend the dead?
40210	But what did he do?
40210	But what if he had died poor?
40210	But what peculiar significance do your informants attach to this fact?
40210	But which one does this, the successful or the defeated antagonist?
40210	Could they control the rising tide that rolled upon the boundless sea of thought?
40210	Did he try to escape?
40210	Do all accept it?
40210	Do not the greatest scholars of the age go far beyond him in Infidelity?
40210	Do the American soldiers despair?
40210	Do we want to contemplate his mercy?
40210	Do we want to contemplate his munificence?
40210	Do we want to contemplate his wisdom?
40210	Do you want to renew in Louisiana the horrors of Domingo?"
40210	Does not the world teem with immoral literature?
40210	Frank S. C. Wicks:"Why this ingratitude?
40210	General Charles Lee:"Have you[ Washington] seen the pamphlet''Common Sense''?
40210	Has the Bible been given to all the world?
40210	Has the battle been bloody?
40210	Has the court of Death issued an injunction restraining us from pleading the cause of the departed?
40210	His writings certainly have had a powerful effect on the public mind,--ought they not then to meet an adequate return?"
40210	How do we account for this?
40210	How have you kept even the commandments of your own law?
40210	If by any means I can obtain your release on my own security, will you promise me to return in twenty days?''"
40210	If so, why has all this wrath been concentrated upon Paine to the almost total exclusion of the rest?
40210	In fine, do we want to know what God is?
40210	In this perilous position what course would Paine pursue?
40210	Infidel to what?
40210	Is drunkenness so rare as to secure for its victims an immortal notoriety?
40210	Is it honorable?
40210	Is it just?"
40210	Is it manly?
40210	Is poverty a crime?
40210	Lord Beaconsfield( to Gladstone):"How does your reform government differ from that of Thomas Paine, except that the sovereign is left in name?"
40210	Now does the church treat deathbed penitents in the manner in which Paine has been treated?
40210	Now, let me ask the church, what is your record?
40210	Now, let me ask these people, do you know why Thomas Paine has been so bitterly assailed?
40210	P. Bland, B. D._"Was he filthy?
40210	Religious zealots sealed the lips of a philosopher; but could they stop the revolving earth?
40210	Was ever nobler thought conceived than this?"
40210	Was he little?
40210	Was he little?
40210	Was he little?
40210	What did he do?
40210	What has been the effect of coercion?
40210	What is it?
40210	What is your duty?
40210	What was his belief?
40210	Where the mitred charity, the practical religion?
40210	Which of you, to assist his infant merit, would diminish even the surplus of your debaucheries?
40210	Who is responsible for the obloquy that has been cast upon the memory of this noble man?
40210	Who must exert an influence that had never, in any crisis of history, been exerted by one man before?
40210	Why, then, denounce Paine for having, as they claim, renounced his Infidelity?
40210	Why, then, do you ask it of man against man?
40210	William Pitt( to Lady Hester Stanhope, who had quoted from the"Rights of Man"):"Paine is quite in the right, but what am I to do?"
40210	Wilt thou address him?
40210	Would Bishop Watson have crossed swords in theological disputation with a poor, drunken, immoral wretch?
40210	Would Dr. Franklin have retained the friendship of a poor, drunken, immoral wretch?
40210	Would France''s greatest women, Roland and De Stael, have stooped to pay the tribute of praise to a poor, drunken, immoral wretch?
40210	Would Lord Erskine have defended against the government of England, a poor, drunken, immoral wretch?
40210	Would Napoleon Bonaparte, when in the zenith of his fame, have invited to his table a poor, drunken, immoral wretch?
40210	Would President Jefferson have offered a national ship to bear to his home a poor, drunken, immoral wretch?
40210	Would Washington have acknowledged as one of the most potent factors in achieving American Independence, the pen of a poor, drunken, immoral wretch?
40210	Would he shrink from danger now?
40210	Would he, like others, quietly acquiesce in these unjust proceedings?
40210	Would you have the mystery solved?
40210	did he secure for himself the profits to which he was justly entitled?
40210	ye pretended moralists, so forward now to cast your interested indignation upon the memory of Paine!--where were you in the day of his adversity?
7370	And is it not rather their fault, who put things into such a posture, that they would not have them thought to be as they are?
7370	And what will become of this paternal power in that part of the world, where one woman hath more than one husband at a time?
7370	And why then hath not his son, by the same reason, the same liberty, though he be born any where else?
7370	And will any one say, he had no right to those acorns or apples, he thus appropriated, because he had not the consent of all mankind to make them his?
7370	Are the people to be blamed, if they have the sense of rational creatures, and can think of things no otherwise than as they find and feel them?
7370	But farther, this question,( Who shall be judge?)
7370	But how far has he given it us?
7370	But if any one should ask, Must the people then always lay themselves open to the cruelty and rage of tyranny?
7370	For what appearance would there be of any compact?
7370	Here, it is like, the common question will be made, Who shall be judge, whether the prince or legislative act contrary to their trust?
7370	I ask then, when did they begin to be his?
7370	If a subject of England have a child, by an English woman in France, whose subject is he?
7370	If any body should ask me, when my son is of age to be free?
7370	If this argument be good; I ask, how came so many lawful monarchies into the world?
7370	Is a man under the law of England?
7370	Is a man under the law of nature?
7370	It is often asked as a mighty objection, where are, or ever were there any men in such a state of nature?
7370	It will perhaps be demanded, with death?
7370	May the commands then of a prince be opposed?
7370	Quod siquis dicat, Ergone populus tyrannicae crudelitati& furori jugulum semper praebebit?
7370	Should a robber break into my house, and with a dagger at my throat make me seal deeds to convey my estate to him, would this give him any title?
7370	This may give one reason to ask, whether this might not be more properly called parental power?
7370	Though the water running in the fountain be every one''s, yet who can doubt, but that in the pitcher is his only who drew it out?
7370	Was it a robbery thus to assume to himself what belonged to all in common?
7370	What is my remedy against a robber, that so broke into my house?
7370	What made him free of that law?
7370	What made him free of that law?
7370	What must be done in the case?
7370	Who can help it, if they, who might avoid it, bring themselves into this suspicion?
7370	and in whatsoever he doth, whether led by reason, mistake or passion, must be submitted to?
7370	and where else could this be so well placed as in his hands, who was intrusted with the execution of the laws for the same end?
7370	and will any one say, that the mother hath a legislative power over her children?
7370	has not the one of these a right to his thousand acres for ever, and the other, during his life, paying the said rent?
7370	may he be resisted as often as any one shall find himself aggrieved, and but imagine he has not right done him?
7370	or can he take away from either the goods or money they have got upon the said land, at his pleasure?
7370	or can she inforce the observation of them with capital punishments?
7370	or when he boiled?
7370	or when he brought them home?
7370	or when he eat?
7370	or when he picked them up?
7370	that is, to have the liberty to dispose of his actions and possessions according to his own will, within the permission of that law?
7370	vim vi repellant, seseq; ab injuria, tueantur?
7370	what condition can he perform?
7370	what gave him a free disposing of his property, according to his own will, within the compass of that law?
7370	what new engagement if he were no farther tied by any decrees of the society, than he himself thought fit, and did actually consent to?
7370	when he digested?
7370	why will he give up this empire, and subject himself to the dominion and controul of any other power?
15772	''Mais après tout,''he said,''un homme d''Etat est- il fait pour être sensible?
15772	And after in the incountering of the rest of tharmie, you shewed, that the thing folowed with a moste greate scilence?
15772	And why straighte waie you made them to retire into tharmie, nor after made no mension of them?
15772	Any envy oppose him?
15772	Any people deny him obedience?
15772	By those that thei worship, or by those that they blaspheme?
15772	By what God or by what sainctes may I make them to sweare?
15772	Can not the faightyng of the battaile be otherwise avoided, then in devidyng the armie in sunderie partes and placyng the men in tounes?
15772	Doubt not: Doe you not heare the artillerie?
15772	Has he spoken truth or falsehood?
15772	Have not we wonne a field moste happely?
15772	Have not you a Proverbe, whiche fortefieth my reasons, whiche saieth, that warre maketh Theves, and peace hangeth theim up?
15772	Have ye any rule to know the foordes?
15772	How can they, that dispise God, reverence men?
15772	How shoulde I beleeve that thei will keepe their promise to them, whome everie hower they dispise?
15772	How would you choose them?
15772	I am herein satisfied, but tell me, when the armie had to remove, what order kepte thei?
15772	If it chaunce that the River hath marde the Foorde, so that the horses sincke, what reamedy have you?
15772	In pitchyng the Campe, had thei other respectes, then those you have tolde?
15772	In the chosen, shall there bee likewise brought in any auncient facion?
15772	In whom ought there to bee more love of peace, then in him, whiche onely by the warre maie be hurte?
15772	In whome ought there to bee more feare of GOD, then in him, which every daie committyng himself to infinite perilles, hath moste neede of his helpe?
15772	Is his word the truth and will his truth prevail?
15772	Marcus Craussus, unto one, whome asked him, when the armie shoulde remove, saied beleevest thou to be alone not to here the trumpet?
15772	N''est- ce pas un personnage-- complètement excentrique, toujours seul d''un côté, avec le monde de l''autre?''
15772	Of what age would you choose them?
15772	Or will you that thei also retire together, with the battailes?
15772	Peut- il considérer les liens du sang, les affections, les puérils ménagements de la société?
15772	Should his word be his bond for ever?
15772	Should the Prince be all- virtuous, all- liberal, all- humane?
15772	Should true religion be the master- passion of his life?
15772	Tell me firste, why made you not your ordinaunce to shoote more then ones?
15772	Tell therefore, how you would arme them?
15772	That thei can scarse welde their sweardes?
15772	Then do you praise the keping of order?
15772	Then what good fashion shoulde that be, whiche might be impressed in this matter?
15772	Then woulde you prepare a power like to those whiche is in our countrie?
15772	Therfore, I would knowe of you whereof it groweth, that of the one side you condempne those, that in their doynges resemble not the antiquitie?
15772	To the Church?
15772	To the People?
15772	To the Princes and Despots?
15772	To these should it be well to give some provision?
15772	To whom should he turn?
15772	What are the Italians?
15772	What armes would you that thansignes of all the armie, shoul''d have beside the nomber?
15772	What carriages would you, that every one of these battailes should have?
15772	What exercises would you cause theim to make at this present?
15772	What is Italy to- day?
15772	What manner of man was Machiavelli at home and in the market- place?
15772	What number would you make?
15772	What proporcion have the souldiours, whiche are requiset to bee in the warre with those, whiche in the peace are occupied?
15772	What waie ought to bee used then?
15772	When there should bee made besides the diche within, a diche also without, should it not bee stronger?
15772	When woulde thei abstaine from plaie, from laciviousnesse, from swearynge, from the insolence, whiche everie daie they committe?
15772	Where shall I hope to find the things that I have told of?
15772	Wherefore would you that I should dispraise it?
15772	Whereof cometh so moche disavauntage?
15772	Which maner of arming, do you praise moste, either these Dutchemens, or the auncient Romanes?
15772	Who shall carrie thinstrumentes to make the waie plaine withall?
15772	Why?
15772	Would any gates be shut again him?
15772	Would not every Italian fully consent with him?
15772	Would you make an ordinaunce of hors, to exercise them at home, and to use their service when nede requires?
15772	Would you make any difference, of what science you would chuse them?
15772	Would you, that water should bee in the diches, or would you have them drie?
15772	Woulde you live without them?
15772	and again''Jugez done s''il doit s''amuser à ménager certaines convenances de sentiments si importantes pour le commun des hommes?
15772	and how would you arme them?
15772	men, should have to doe an acte seperate, how would you order them?
15772	or keping them, how would you kepe them?
15772	wher of maie I make them ashamed, whiche be borne and brought up without shame?
15772	whie shoulde thei be ruled by me who knowe me not?
27368	Can the work of administering justice, disposing of the lives and fortunes of men, become a family business?
27368	How is this?
27368	What is the good of fighting for one set of masters against another set, since it will make no difference, only a change of masters?
27368	--Is there nothing to be done?
27368	--Then there will be no liberty of association?
27368	Able to elect its own magistrates?
27368	After Sedan, Bismarck was asked:"Now that Napoleon has fallen, on whom do you make war?"
27368	Again, by what means has the candidate for civil service employment, who is favoured by the people and its representatives, earned their approval?
27368	And how can all this be done?
27368	And what is the result of all this?
27368	And who makes the law?
27368	Are laws the expression of the general will of the people?
27368	Bonald asked very wittily:"Do you know what is a deist?
27368	But for putting the competent man for the first time in the place where he is wanted, how has the people any special instinct or information?
27368	But what is the reason of this?
27368	By his merit, of which the people and its representatives are very bad judges?
27368	By his merit?
27368	By what then?
27368	By whom then?
27368	Can it be that such a rule is bad in every other calling, and good only in respect of the governing of a republic?"
27368	Can this be accounted for solely by the fact that formerly it seemed hardly worth while to take steps to obtain the qualified freedom of separation?
27368	Can we attribute this to neglect or to exaggeration of its animating principle, as suggested in the formula of Montesquieu?
27368	Deprived of them, what would become of the masters?
27368	Does he want a different system?
27368	For how is a candidate to recommend himself for an office to which appointment is made by the people and its representatives?
27368	He surely does not think that a man is an elector by reason of his legislative and administrative capacity?
27368	How?
27368	I ask nothing better, but I ask also how is it going to be done?
27368	If so why should Socrates have respected them, he who despised the people to the day he was condemned?
27368	In other words, what is the general idea which inspires each political system?
27368	Inasmuch as everything depends upon the people, who, what, can influence the people except the people itself?
27368	Indeed, why should they?
27368	Is it any wonder that the spirit of licence, insubordination, and anarchy should invade everything, even the institution of the family?
27368	Is it not better, you will ask, that a man''s whole career should be spent in defence of law and order rather than the latter part of it?
27368	Is there not something delightful in the benevolence shown to criminals?
27368	Kant has asked the question, what must we obey?
27368	So be it, but for the selection of a young judge or a young and untried officer what special source of information has the people?
27368	So it is, but why should it be?
27368	Surely you do not wish to be free in opposition to the law?
27368	That admits of no question; but what does it prove?
27368	The people?
27368	The result is that the people say to themselves"What need have we of priests?
27368	Then is it fit to elect its own magistrates?
27368	Then what does democracy want for itself?
27368	To what then are we to impute the decadence from this type into which parliamentary government seems now to have fallen?
27368	Voltaire replies:"Is it as a matter of civic virtue that in England a judge of the King''s Bench accepts his appointment?"
27368	Was it given legal sanction?
27368	We in our turn ask:"Do you know what is an anti- collectivist democrat?
27368	We ought to be sure( and who is sure?)
27368	What criterion is there to tell us what to obey?
27368	What do we understand by the principle of a government?
27368	What else does he expect?
27368	What inference can children be expected to draw from this except that they owe no obedience to their father and mother?
27368	What is a politician?
27368	What is the people''s one desire, when once it has been stung by the democratic tarantula?
27368	What is there within us which commands respect, which does not ask for love or fear, but for respect alone?
27368	What is to be done with him?
27368	What is, as M. Fouillà © e puts it, the best way of avoiding the hidden rocks which threaten democracies?
27368	What more does the_ procureur- gà © nà © ral_ want?
27368	What other alternative is there for it?
27368	What ought then the character of the legislator to be?
27368	What reasons does the philosopher give?
27368	What remedies can we apply to this modern disease, the worship of intellectual and moral incompetence?
27368	What sort of a basis for efficiency is this?
27368	Whence comes this difference of opinion?
27368	Whence comes this frenzy, this_ examino mania_?
27368	Why then do you wish to enlighten the crowd, that is to destroy the very virtue which, on your own showing, is the cause of its superiority?"
27368	Why?
27368	Why?
27368	Why?
27368	Will efficiency then, you may well ask, when driven out of all public employment, find refuge somewhere?
27368	Would you care to be judged before a court composed of the deputies of your department?
27368	_ But_ can the people pursue a policy and know how to avail itself of the places, occasions, and times when action will be profitable?
27368	can we not find men in France willing to judge if we bestow their appointments upon them gratuitously?"
27368	they exclaimed,"what is the meaning of this paradox?
3743	Art thou the man of God that came from Judah? 3743 Canst thou by searching find out God; canst thou find out the Almighty to perfection?"
3743	--And what then?
3743	18,"Tell me, I pray thee, where the seer''s house is?
3743	3. Who is there among you of all his people?
3743	After the lot had designated Jonah to be the offender, they questioned him to know who and what he was?
3743	After this, who can doubt the bountifulness of the Christian Mythology?
3743	And Joshua fell on his face to the earth, and did worship and said unto him, What saith my Lord unto his servant?"
3743	And what is the difference?
3743	And what then?
3743	And what then?
3743	And what then?
3743	And, on the other hand, are we to suppose that every world in the boundless creation had an Eve, an apple, a serpent, and a redeemer?
3743	Are these things, and the blessings they indicate in future, nothing to, us?
3743	Are we sure that the books that tell us so were written by his authority?
3743	BUT if objects for gratitude and admiration are our desire, do they not present themselves every hour to our eyes?
3743	BUT some perhaps will say-- Are we to have no word of God-- no revelation?
3743	But how was Jesus Christ to make anything known to all nations?
3743	But why must the moon stand still?
3743	Can our gross feelings be excited by no other subjects than tragedy and suicide?
3743	Can we conceive anything more destructive to morality than this?
3743	Do we not see a fair creation prepared to receive us the instant we are born-- a world furnished to our hands, that cost us nothing?
3743	Do we want to contemplate his mercy?
3743	Do we want to contemplate his munificence?
3743	Do we want to contemplate his power?
3743	Do we want to contemplate his wisdom?
3743	Does not the creation, the universe we behold, preach to us the existence of an Almighty power, that governs and regulates the whole?
3743	First, Canst thou by searching find out God?
3743	For what reason, or on what authority, should we do this?
3743	From whence, I ask, could he gain that knowledge, but from the study of the true theology?
3743	Having published his predictions, he withdrew, says the story, to the east side of the city.--But for what?
3743	How happened it that he did not discover America?
3743	How then is it that those people pretend to reject reason?
3743	If the writer meant that he( God) buried him, how should he( the writer) know it?
3743	If they lied in one genealogy, why are we to believe them in the other?
3743	In fine, do we want to know what God is?
3743	Is it not reasonable to suppose that by the cherubims he meant the temple at Jerusalem, where they had figures of cherubims?
3743	Is it we that light up the sun; that pour down the rain; and fill the earth with abundance?
3743	Now, in the name of common sense, can it be Joshua that relates what people had done after he was dead?
3743	Of this class are, EZEKIEL and DANIEL; and the first question upon these books, as upon all the others, is, Are they genuine?
3743	Or is the gloomy pride of man become so intolerable, that nothing can flatter it but a sacrifice of the Creator?
3743	Or of what use is it that this immensity of worlds is visible to man?
3743	Secondly, Canst thou find out the Almighty to perfection?
3743	Since then no part of our earth is left unoccupied, why is it to be supposed that the immensity of space is a naked void, lying in eternal waste?
3743	Some Christians pretend that Christianity was not established by the sword; but of what period of time do they speak?
3743	The first question, however, upon the books of the New Testament, as upon those of the Old, is, Are they genuine?
3743	The question upon this passage is, At what time did the Jebusites and the children of Judah dwell together at Jerusalem?
3743	This brings on a supposed expostulation between the Almighty and the prophet; in which the former says,"Doest thou well to be angry for the gourd?
3743	Those books, therefore, have neither been written by the men called apostles, nor by imposters in concert.--How then have they been written?
3743	To what cause then are we to assign this skulking?
3743	What certainty then can there be in the Bible for any thing?
3743	What have ye still to offer against the pure and moral religion of deism, in support of your system of falsehood, idolatry, and pretended revelation?
3743	What is it that we have learned from this pretended thing called revealed religion?
3743	What is it we want to know?
3743	What more does man want to know, than that the hand or power that made these things is divine, is omnipotent?
3743	What occasion could there be for moonlight in the daytime, and that too whilst the sun shined?
3743	What shadow of pretence have ye now to produce for continuing the blasphemous fraud?
3743	What then can we say of these prophets, but that they are impostors and liars?
3743	Who can say by what exceeding fine action of fine matter it is that a thought is produced in what we call the mind?
3743	Who is there among you of all his people?
3743	Why then are we to believe the same thing of another girl whom we never saw, told by nobody knows who, nor when, nor where?
3743	Why then is it to be supposed they have changed with respect to man?
3743	Would it not then have been the same if he had died of a fever or of the small pox, of old age, or of anything else?
3743	Would they believe me a whit the more if the thing had been a fact?
3743	[ NOTE by Paine: If it should be asked, how can man know these things?
3743	and in the same manner, what beyond the next boundary?
3743	are we sure that the Creator of man commissioned those things to be done?
3743	or why should we( the readers) believe him?
3743	that is, were they written by Ezekiel and Daniel?
3743	were they written by the persons to whom they are ascribed?
37702	''Then you do not give me your word?'' 37702 **"Whence is any right derived, but that which power confers, for persecution?
37702	Are we to humble ourselves before Judge Paine?
37702	Dare you put up a petition to Heaven for such a power, without fearing to be struck from the earth by its justice? 37702 Did thee never hear him call on Christ?"
37702	Do Christians not see that their own religion is founded on a human sacrifice? 37702 How happened it that he did not discover America; or is it only with kingdoms that his sooty highness has any interest?"
37702	Is not the Bible warfare the same kind of warfare as the Indians themselves carry on?
37702	Many thousands of human beings will be sacrificed in the ensuing contest, and for what? 37702 Shall the clay say to the potter, why hast thou formed me thus?"
37702	Supposing their aim to be the re- establishment of the Bourbons, the difficulty which will present itself, will be, to know who will be their Allies? 37702 The frost returns?
37702	What is Dayton gone to New Orleans for? 37702 What is Fulton about?
37702	What,he afterward said--"what were the tribute of my glass of wine in that torrent of brandy?"
37702	Why has the Revolution of France been stained with crimes, while the Revolution of the United States of America was not? 37702 ''Aye,''he replied,''and who would have thought that we should meet in Paris?'' 37702 12) Minister Fauchet''s report of a conversation with Secretary Randolph in which he( Randolph) said:What would you have us do?
37702	And what could be done by the Americans in Paris, whom Paine alone had befriended?
37702	And what does my reader suppose is the alternative claimed by the prelate''s foaming mouth?
37702	And who do you think the man was who offered me his services?
37702	But how was the death of Jesus Christ to affect or alter the case?
37702	But if Paine was so fit for such a Convention, why should they behead him?
37702	But suddenly another question was sprung upon the Convention: Shall the execution be immediate, or shall there be delay?
37702	But what was this atheism?
37702	But why should men who then opposed him suddenly revive the claims of humanity when the penalty happened to fall upon a King?
37702	But why was not Paine executed?
37702	Can there be a portrait lost under some other name?
37702	Canst thou find out the Almighty to perfection?"
37702	Did God thirst for blood?
37702	Do you think to convert Mr. Eaton to your religion by embittering his existence?
37702	Do you think to please the God you worship by this exhibition of your zeal?
37702	Do you want to renew in Louisiana the horrors of Domingo?"
37702	Erskine found gallant defenders in the House, among them Fox, who demanded of Pitt:"Can you not prosecute Paine without an army?"
37702	Have those who emigrated to America improved, or those whom they left behind degenerated?...
37702	He used to say, that he thought nothing more impertinent, than to say to any body:"What do you think of that?"
37702	How far is it from thence to Rotherham?
37702	If Paine was spared, what heretic need tremble?
37702	If a God he could not die, and as a man he could not redeem: how then is this redemption proved to be fact?
37702	If by any means I can obtain your release on my own security, will you promise me to return within twenty days?''
37702	If she could not do the one, how is she to perform the other?
37702	If so, would it not have been better to have crucified Adam upon the forbidden tree, and made a new man?"
37702	In fine, will any of these Powers consent to furnish forces which could be directed against herself?
37702	In receiving salutations he bowed very gracefully, and, if from an acquaintance, he did not begin with"how d''ye do?"
37702	In what"Israel"is greater faith found?
37702	Is he taming a whale to draw his submarine boat?
37702	Is he there as an Agent for the British as Blount was said to be?"
37702	Is this then a satisfactory answer to the objection?
37702	Is this what I ought to have expected from America after the part I had acted towards her?
37702	Or, will it redound to her honor or to your''s that I tell the story?
37702	Paine copied for him his creed from the"Age of Reason,"and asked,"My good friend, do you call believing in God infidelity?"
37702	Paine, hearing some one speak, opens his eyes, and said:"''T is you Doctor: what news?"
37702	President.--Did you give a copy of the note to Brissot?
37702	President.--Did you send it to him as it is printed?
37702	Reign of Terror?
37702	She was shown into his bed- chamber; and Paine, raising himself on his elbow, and turning towards the woman, said:"What do you want with me?"
37702	Should not slaves revolt?
37702	So far are these historical facts-- Maybe sometime hence I may collect dates and periods to them-- But why should they be disputed?
37702	The excesses in France are great; but who are the authors of them?
37702	The following are some of its trenchant paragraphs:"Is it a fact that Jesus Christ died for the sins of the world, and how is it proved?
37702	Then set the ribs at proper distance, and after dinner I and Jackaway[?]
37702	They made a strong point of the sentence found, and added:"Why Thomas Payne more than another?
37702	This being the case how is the War to close?
37702	To whom is our agent to be accredited?
37702	Was it his money sent over or the taxes of French labor?
37702	Was the penalty good enough for the people, but not for a King?
37702	What are you about?
37702	What has become of the original of this second picture by the elder Jarvis?
37702	What is Barlow about?
37702	What is Bonneville about?
37702	What is Mr. Adams''authority for this?
37702	What then has caused the difference?
37702	What would a diary of interviews with Paine, written by his friend Kitty Few, be now worth?
37702	When the Apostles went abroad to convert the nations, were they enjoined to stab and poison all who disbelieved the divinity of Christ''s mission?...
37702	Where is the evidence that the person called Jesus Christ is the begotten Son of God?
37702	Where is the vision that has led this wayworn pilgrim?
37702	Where the star he has followed so long, to find it hovering over the new birth of humanity?
37702	Who remembers that the younger Pitt was brought to an early grave by the bottle?
37702	Why may Paine''s imperilled comrades not come forth again?
37702	Why not send it( if you send it anywhere) to the deputy Paine here?''
37702	Why should the victim spare the altar on which he is sacrificed, and justice also?
37702	Why then is it to be supposed they have changed with respect to man?"
37702	Why, then, do you ask it of man against man?
37702	Will Spain, or any other maritime Power, allow France and her Marine to ally themselves to England?
37702	[ But how can it be determined how much in Jeremiah is the"word of God,"and how much uttered for the casual advantage of himself or his king?]
37702	[ Paine had asked, why might not writers mistaken in the natural genealogy of Christ be mistaken also in his celestial genealogy?
37702	[ Paine''s question here had been:"What certainty then can there be in the Bible for anything"?
37702	[ What but human reason, in the absence of papal authority, is to draw the line between the historical and religious elements in the Bible?]
37702	but, with a"what news?"
37702	has not the world adopted as true a- many affairs without date and of less moment than this, and even pay what is called a holy regard to them?
37702	he exclaimed,''do you call this a Republic?
37702	is of consequence involved and interested in the affair The question then is-- What is the best step to be taken?
37702	who helped to rescue them from the oppressor''s yoke, or our arm and armies?
3741	Can Britain fail? 3741 What''s in the name of lord, that I should fear To bring my grievance to the public ear?"
3741	1st, What is the original fountain of power and honor in any country?
3741	2d, Whether the prerogative does not belong to the people?
3741	3d, Whether there is any such thing as the English constitution?
3741	4th, Of what use is the crown to the people?
3741	5th, Whether he who invented a crown was not an enemy to mankind?
3741	6th, Whether it is not a shame for a man to spend a million a year and do no good for it, and whether the money might not be better applied?
3741	7th, Whether such a man is not better dead than alive?
3741	All we want to know in America is simply this, who is for independence, and who is not?
3741	And if not in the worst, why is it to follow at all?
3741	And shall disaffection only be rewarded with security?
3741	And what is a Tory?
3741	And why not do these things?
3741	Besides, the doctrine contradicts itself; because, if the whole country can not bear it, how is it possible that a part should?
3741	But Providence, who best knows how to time her misfortunes as well as her immediate favors, chose this to be the time, and who dare dispute it?
3741	But has any part of your conduct to America corresponded with the title you set up?
3741	But how, sir, shall we dispose of you?
3741	But there is another thought which ought to strike us, which is, how is the army to bear the want of food, clothing and other necessaries?
3741	But to be more serious with you, why do you say,"their independence?"
3741	But we know the men in whom we have trusted; can England say the same of her Parliament?
3741	But what can this expected something be?
3741	By what means, may I ask, do you expect to conquer America?
3741	Can Bedlam, in concert with Lucifer, form a more mad and devilish request?
3741	Can any thing be a greater inducement to a miserly man, than the hope of making his Mammon safe?
3741	Can it be supposed that conquerors would choose to put themselves in a worse condition than what they granted to the conquered?
3741	Can the country bear to be overrun, ravaged, and ruined by an enemy?
3741	Can words be more expressive than these?
3741	Can ye obliterate from our memories those who are no more?
3741	Can ye restore to us the beloved dead?
3741	Can ye say to the grave, give up the murdered?
3741	Could this be a desirable condition for a young country to be in?
3741	Could you possibly wish for a more favorable conjunction of circumstances?
3741	For, why is it that you have not conquered us?
3741	Has not the name of Englishman blots enough upon it, without inventing more?
3741	Howe has been once on the banks of the Delaware, and from thence driven back with loss and disgrace: and why not be again driven from the Schuylkill?
3741	I do not ask whether this is Christianity or morality, I ask whether it is decency?
3741	I have no other idea of conquering countries than by subduing the armies which defend them: have you done this, or can you do it?
3741	If you cast your eyes on the people of England, what have they to console themselves with for the millions expended?
3741	If you could not effect it in the summer, when our army was less than yours, nor in the winter, when we had none, how are you to do it?
3741	In the last war you made many conquests, but were any of your taxes lessened thereby?
3741	Is he afraid they will send him to Hanover, or what does he fear?
3741	Is it not common for an enemy to take every advantage?"
3741	Is it worth while to keep an army to protect you in writing proclamations, or to get once a year into winter quarters?
3741	Is it worth your while, after every force has failed you, to retreat under the shelter of argument and persuasion?
3741	Is this a time to be offering pardons, or renewing the long forgotten subjects of charters and taxation?
3741	Let me ask, sir, what great exploits have you performed?
3741	Must England ever be the sport of hope, and the victim of delusion?
3741	Must we not look upon you as a confederated body of faithless, treacherous men, whose assurances are fraud, and their language deceit?
3741	Now, I ask, why was all this done, but from that extremely weak and expensive doctrine, that the country could not bear it?
3741	On the contrary, were you not taxed to pay for the charge of making them, and has not the same been the case in every war?
3741	Or ought we not rather to be blotted from the society of mankind, and become a spectacle of misery to the world?
3741	Or what are the inconveniences of a few months to the tributary bondage of ages?
3741	Or what more can they hope for than to wander like vagabonds over the face of the earth?
3741	Or where is the war on which a world was staked till now?
3741	Or, has a land of liberty so many charms, that to be a doorkeeper in it is better than to be an English minister of state?
3741	Or, if America is lost, is it manly to sob over it like a child for its rattle, and invite the laughter of the world by declarations of disgrace?
3741	Or, if obtained, what can it amount to, but new disgraces, contentions and quarrels?
3741	Or, rather, would it not be an insult to reason, to put the question?
3741	Or, what encouragement is there left to continue throwing good money after bad?
3741	Ought we ever after to be considered as a part of the human race?
3741	Perhaps it may be asked, why was the motion passed, if there was at the same time a plan to aggravate the Americans not to listen to it?
3741	The writer asks:"Have not the Americans been driven to this frenzy?
3741	To put a plain question; do you consider yourselves men or devils?
3741	We ask, what powers?
3741	We began the war with this kind of spirit, why not end it with the same?
3741	What advantages does England derive from any achievements of yours?
3741	What are the little sufferings of the present day, compared with the hardships that are past?
3741	What can we say?
3741	What is there to hinder?
3741	What is to become of those who went over to you from this city and State?
3741	What more can you say to them than"shift for yourselves?"
3741	What relief under such circumstances could she derive from a victory without a prize?
3741	What then, in the name of heaven, could you go to war for?
3741	What would she once have given to have known that her condition at this day should be what it now is?
3741	What, I ask, in that case, would have been your conduct towards her?
3741	What, I say, is to become of those wretches?
3741	Where is the man who can say the fault, in part, has not been his?
3741	Who, or what has prevented you?
3741	Why are there so many unpaid certificates in almost every man''s hands, but from the parsimony of not providing sufficient revenues?
3741	Why is the sycophant thus added to the hypocrite, and the man who pretends to govern, sunk into the humble and submissive memorialist?
3741	Will not the capture of one army after another satisfy him, must all become prisoners?
3741	Will they, who long since threatened to bring us to their feet, bow themselves to ours, and own that without us they are not a nation?
3741	Yet who, through this wilderness of error, has been to blame?
3741	what have you to do with our independence?
3741	what is he?
3741	what volumes of thanks does America owe to Britain?
3741	whether it is proper language for a nation to use?
3742	Are they sorry that the pretence for new oppressive taxes, and the occasion for continuing many old taxes will be at an end?
3742	Are these things examples to hold out to a country regenerating itself from slavery, like France?
3742	But if Mr. Burke means to admit that man has rights, the question then will be: What are those rights, and how man came by them originally?
3742	But what availeth it him to judge, if he has not power to redress?
3742	But what can a monarchical talker say?
3742	But what is this thing which Mr. Burke calls monarchy?
3742	But what security is there for the same qualities on the part of monarchy?
3742	But who are those to whom Mr. Burke has made his appeal?
3742	But, after all, what is this metaphor called a crown, or rather what is monarchy?
3742	Can anything be more limited, and at the same time more capricious, than the qualification of electors is in England?
3742	Can, then, Mr. Burke produce the English Constitution?
3742	Do you mean, said the Count D''Artois, the States- General?
3742	Does Mr. Burke mean to deny that man has any rights?
3742	Does it add an acre to any man''s estate, or raise its value?
3742	Does the virtue consist in the metaphor, or in the man?
3742	Does this appear like an action of wisdom?
3742	Doth it make a man a conjurer?
3742	Doth it operate like Fortunatus''s wishing- cap, or Harlequin''s wooden sword?
3742	Doth the goldsmith that makes the crown, make the virtue also?
3742	From such beginning of governments, what could be expected but a continued system of war and extortion?
3742	From what, or from whence, does Mr. Burke prove the right of any human power to bind posterity for ever?
3742	From whence did this arise?
3742	He writes in a rage against the National Assembly; but what is he enraged about?
3742	How is it that this difference happens?
3742	How then is it that they lose their native mildness, and become morose and intolerant?
3742	I ask Mr. Burke, who is to take them away?
3742	I give to Mr. Burke all his theatrical exaggerations for facts, and I then ask him if they do not establish the certainty of what I here lay down?
3742	If I ask a man in America if he wants a King, he retorts, and asks me if I take him for an idiot?
3742	If a country does not understand its own affairs, how is a foreigner to understand them, who knows neither its laws, its manners, nor its language?
3742	If he does, then he must mean that there are no such things as rights anywhere, and that he has none himself; for who is there in the world but man?
3742	If it is, in what does that necessity consist, what service does it perform, what is its business, and what are its merits?
3742	If monarchy is a useless thing, why is it kept up anywhere?
3742	In fine, what is it?
3742	In forming a constitution, it is first necessary to consider what are the ends for which government is necessary?
3742	In such cases, who is to decide, the living or the dead?
3742	Is it a thing necessary to a nation?
3742	Is it a thing, or is it a name, or is it a fraud?
3742	Is it a"contrivance of human wisdom,"or of human craft to obtain money from a nation under specious pretences?
3742	Is it consistent with the proper dignity and the manly character of a nation?
3742	Is it not a greater wonder that they should be kept up anywhere?
3742	Is it the language of a heart feeling as it ought to feel for the rights and happiness of the human race?
3742	Is it, then, any wonder that titles should fall in France?
3742	Is it, then, any wonder, that under such a system of government, taxes and rates have multiplied to their present extent?
3742	Is there any principle in these things?
3742	Is there anything by which you can trace the marks of freedom, or discover those of wisdom?
3742	Is there scarcely an instance in which there is not a total reverse of the character?
3742	Is this freedom?
3742	Is this the language of a rational man?
3742	Is this what Mr. Burke means by a constitution?
3742	On what ground of right, then, could the Parliament of 1688, or any other Parliament, bind all posterity for ever?
3742	On what ground, then, do we pretend to take them from others?
3742	Or will he say that to abolish corruption is a bad thing?
3742	Secondly, what are the best means, and the least expensive, for accomplishing those ends?
3742	The Count D''Artois( as if to intimidate, for the Bastille was then in being) asked the Marquis if he would render the charge in writing?
3742	The argument changes from hereditary rights to hereditary wisdom; and the question is, Who is the wisest man?
3742	They were themselves the devoted victims of this plot, and they have not retaliated; why, then, are they charged with revenge they have not acted?
3742	Under how many subtilties or absurdities has the divine right to govern been imposed on the credulity of mankind?
3742	What are the present Governments of Europe but a scene of iniquity and oppression?
3742	What are they?
3742	What article will Mr. Burke place against this?
3742	What article will Mr. Burke place against this?
3742	What article will Mr. Burke place against this?
3742	What does it know about government?
3742	What has he to exult in?
3742	What inducement has the farmer, while following the plough, to lay aside his peaceful pursuit, and go to war with the farmer of another country?
3742	What is dominion to them, or to any class of men in a nation?
3742	What is government more than the management of the affairs of a Nation?
3742	What is it, but a bargain, which the parts of the government made with each other to divide powers, profits, and privileges?
3742	What is that of England?
3742	What is the history of all monarchical governments but a disgustful picture of human wretchedness, and the accidental respite of a few years''repose?
3742	What is their worth, and"what is their amount?"
3742	What pleasure can they derive from contemplating the exposed condition, and almost certain beggary of their younger offspring?
3742	What respect then can be paid to that which describes nothing, and which means nothing?
3742	What then is that something?
3742	What was he then?
3742	What will Mr. Burke place against this?
3742	What will Mr. Burke place against this?
3742	What will Mr. Burke say to this?
3742	Where else should it reside but in those who are to pay the expense?
3742	Where then is the constitution either that gives or restrains power?
3742	Where, then, does the right exist?
3742	Whether robbery shall be banished from courts, and wretchedness from countries?
3742	Whether the fruits of his labours shall be enjoyed by himself or consumed by the profligacy of governments?
3742	Who does not remember the execution of Damien, torn to pieces by horses?
3742	Who then is the monarch, or where is the monarchy?
3742	Whom has the National Assembly brought to the scaffold?
3742	Why are not Republics plunged into war, but because the nature of their Government does not admit of an interest distinct from that of the Nation?
3742	Why is it that scarcely any are executed but the poor?
3742	Why is that little, and the little freedom they enjoy, to be infringed?
3742	Why not leave them as free to make their own bargains, as the law- makers are to let their farms and houses?
3742	Why pay men extravagantly, who have but little to do?
3742	Why then does Mr. Burke charge outrages of this kind on a whole people?
3742	Why then has he declined the only thing that was worth while to write upon?
3742	Why then not trace the rights of man to the creation of man?
3742	Why then, does Mr. Burke talk of his house of peers as the pillar of the landed interest?
3742	Why, then, is man thus imposed upon, or why does he impose upon himself?
3742	Why, then, should we do otherwise with respect to constitutions?
3742	Will he explain it?
3742	Will you, said the Count D''Artois, sign what you say to be given to the king?
3742	With what kind of parental reflections can the father or mother contemplate their younger offspring?
3742	Would we make any office hereditary that required wisdom and abilities to fill it?
3742	Ye simple men on both sides the question, do you not see through this courtly craft?
3742	and all this because the Quixot age of chivalry nonsense is gone, what opinion can we form of his judgment, or what regard can we pay to his facts?
3742	and if a necessary thing, how can it be dispensed with?
3742	are we more or less wise than others?
3742	have ye thought of these things?
3742	or what inducement has the manufacturer?
3742	or, when the monarchy is a child, where then is the wisdom?
3207	If I will that he tarry till I come, what is that to thee?
3207	Knew ye not that wee shall judge the Angels?
3207	Men and Brethren what shall we doe?
3207	Not to beleeve every Spirit, but to try the Spirits whether they are of God, because many false Prophets are gone out into the world?
3207	See( saith the Eunuch) here is water, what doth hinder me to be baptized? 3207 Shall I come unto you with a Rod, or in love, and the spirit of lenity?"
3207	They went about to kill him,the people answered,"Thou hast a Devill, who goeth about to kill thee?"
3207	What shall I doe to inherit eternall life?
3207	What shall they doe which are Baptized for the dead, if the dead rise not at all? 3207 Which way went the Spirit of the Lord from me to speak to thee?"
3207	Who is hee that overcommeth the world, but he that beleeveth that Jesus is the Son of God?
3207	Who made mee a Judge, or Divider over you?
3207	Who told thee that thou wast naked? 3207 14,15. of the same Chapter)How shall they beleeve in him of whom they have not heard?
3207	And Job, how earnestly does he expostulate with God, for the many Afflictions he suffered, notwithstanding his Righteousnesse?
3207	And To What Laws But what Commandements are those that God hath given us?
3207	And if it be further asked, What if wee bee commanded by our lawfull Prince, to say with our tongue, wee beleeve not; must we obey such command?
3207	And in case a Subject be forbidden by the Civill Soveraign to professe some of those his opinions, upon what grounds can he disobey?
3207	And thereupon God saith,"Hast thou eaten,& c."as if he should say, doest thou that owest me obedience, take upon thee to judge of my Commandements?
3207	And why are not also the Precepts of good Physitians, so many Laws?
3207	Are all those Laws which were given to the Jews by the hand of Moses, the Commandements of God?
3207	Are there not therefore Spirits, that neither have Bodies, nor are meer Imaginations?
3207	But Cui Bono?
3207	But a man may here again ask, When the Prophet hath foretold a thing, how shal we know whether it will come to passe or not?
3207	But are not( may some men say) the Universities of England learned enough already to do that?
3207	But if Teaching be the cause of Faith, why doe not all beleeve?
3207	But man dyeth, and wasteth away, yea, man giveth up the Ghost, and where is he?"
3207	But then what shall we answer to our Saviours saying,"Whosoever denyeth me before men, I will deny him before my Father which is in Heaven?"
3207	But this Authority of man to declare what be these Positive Lawes of God, how can it be known?
3207	But what is a good Law?
3207	But what is it to Dip a man into the water in the name of any thing?
3207	But what reason is there for it?
3207	But what then can bee the meaning of those our Saviours words?
3207	But when is it, that the heavens shall be no more?
3207	But who are those now that are sent by Christ, but such as are ordained Pastors by lawfull Authority?
3207	But who is there, that reading this Text, can say, this stile of the Apostles may not as properly be used in giving Counsell, as in making Laws?
3207	But why then( will some object) doth our Saviour interpose these words,"Thou art Peter"?
3207	Can any man think that God is served with such absurdities?
3207	Christian Kings may erre in deducing a Consequence, but who shall Judge?
3207	Do not ye judg them that are within?"
3207	Does he not there as much accuse mankind by his actions, as I do by my words?
3207	For how shall a man know the Infallibility of the Church, but by knowing first the Infallibility of the Scripture?
3207	For if the Supreme King, have not his Regall Power in this world; by what authority can obedience be required to his Officers?
3207	For in a Discourse of our present civill warre, what could seem more impertinent, than to ask( as one did) what was the value of a Roman Penny?
3207	For what argument of Madnesse can there be greater, than to clamour, strike, and throw stones at our best friends?
3207	For what have I to do to judg them that are without?
3207	For what is it for men to excommunicate their lawful King, but to keep him from all places of Gods publique Service in his own Kingdom?
3207	For who is so stupid, as both to mistake in Geometry, and also to persist in it, when another detects his error to him?
3207	For who is there, that beleeving this to be true, will not readily obey him in whatsoever he commands?
3207	For who will endeavour to obey the Laws, if he expect Obedience to be Powred or Blown into him?
3207	How then could his words, or actions bee seditious, or tend to the overthrow of their then Civill Government?
3207	How then could the Jewes fall into this opinion of possession?
3207	If S. Paul, what needed he to quote any places to prove his doctrine?
3207	If one Prophet deceive another, what certainty is there of knowing the will of God, by other way than that of Reason?
3207	If then this Kingdome were to come at the Resurrection of Christ, why is it said,"some of them"rather than all?
3207	If these Jews of Thessalonica were not, who else was the Judge of what S. Paul alledged out of Scripture?
3207	If they be not, what others are so, besides the Law of Nature?
3207	If they bee, why are not Christians taught to obey them?
3207	In what court should they sue for it, who had no Tribunalls?
3207	Is it because such opinions are contrary to true Religion?
3207	Is it because they be contrary to the Religion established?
3207	Is it because they tend to disorder in Government, as countenancing Rebellion, or Sedition?
3207	Is not this full Power, both Temporall and Spirituall, as they call it, that would divide it?
3207	Of Martyrs But what then shall we say of all those Martyrs we read of in the History of the Church, that they have needlessely cast away their lives?
3207	Or how can a man beleeve, that Jesus is the King that shall reign eternally, unlesse hee beleeve him also risen again from the dead?
3207	Or if they had Arbitrators amongst themselves, who should execute their Judgments, when they had no power to arme their Officers?
3207	Or who will not obey a Priest, that can make God, rather than his Soveraign; nay than God himselfe?
3207	Or who, that is in fear of Ghosts, will not bear great respect to those that can make the Holy Water, that drives them from him?
3207	Shall a private man Judge, when the question is of his own obedience?
3207	Shall not all Judicature appertain to Christ, and his Apostles?
3207	Shall we say they did not onely obey, but also teach what they meant not, for want of strength?
3207	That Subjects may be freed from their Alleageance, if by the Court of Rome, the King be judged an Heretique?
3207	That a King( as Chilperique of France) may be deposed by a Pope( as Pope Zachary,) for no cause; and his Kingdome given to one of his Subjects?
3207	That a King, if he be a Priest, can not Marry?
3207	That the Clergy, and Regulars, in what Country soever, shall be exempt from the Jurisdiction of their King, in cases criminall?
3207	That whether a Prince be born in lawfull Marriage, or not, must be judged by Authority from Rome?
3207	The Kingdome of God is gotten by violence; but what if it could be gotten by unjust violence?
3207	The Prophet David argueth thus,"Shall he that made the eye, not see?
3207	The Schoole Of Graecians Unprofitable But what has been the Utility of those Schools?
3207	Upon what ground, but on this submission of their own,"Speak thou to us, and we will heare thee; but let not God speak to us, lest we dye?"
3207	What Profit did they expect from it?
3207	What is Baptisme?
3207	What is that Condensed, and Rarefied?
3207	When men write whole volumes of such stuffe, are they not Mad, or intend to make others so?
3207	Why Our Saviour Controlled It Not Which doctrine if it be not true, why( may some say) did not our Saviour contradict it, and teach the Contrary?
3207	and How Can He Be Bound To Obey Them?
3207	and after it was sold, was it not in thy power?"
3207	and how shall they Preach, except they be sent?"
3207	and how shall they hear without a Preacher?
3207	and such diversity of ways in running to the same mark, Felicity, if it be not Night amongst us, or at least a Mist?
3207	and who are lawfully ordained, that are not ordained by the Soveraign Pastor?
3207	and who is ordained by the Soveraign Pastor in a Christian Common- wealth, that is not ordained by the authority of the Soveraign thereof?
3207	and with force to resist him, when he with force endeavoureth to correct them?
3207	can Diseases heare?
3207	did not one of the two, St. Peter, or St. Paul erre in a superstructure, when St. Paul withstood St. Peter to his face?
3207	goeth to war at his own charges?
3207	had said to Martha,"Beleevest thou this?"
3207	hast thou eaten of the tree, of which I commanded thee thou shouldest not eat?"
3207	he asked them all again,( not Peter onely)"Whom say yee that I am?"
3207	nay why does he use on diverse occasions, such forms of speech as seem to confirm it?
3207	or can there be a corporeall Spirit in a Body of Flesh and Bone, full already of vitall and animall Spirits?
3207	or he that made the ear, not hear?"
3207	or if the Pope, or an Apostle Judge, may he not erre in deducing of a consequence?
3207	or is it you will undertake to teach the Universities?
3207	or shall any man Judg but he that is appointed thereto by the Church, that is, by the Civill Soveraign that representeth it?
3207	or that beleeves the Law can hurt him; that is, Words, and Paper, without the Hands, and Swords of men?
3207	or when I have preached, shall not I answer their doubts, and expound the Scriptures to them; that is shall I not Teach?
3207	or who feedeth a flock, and eatheth not of the milke of the flock?"
3207	such stumbling at every little asperity of their own fortune, and every little eminence of that of other men?
3207	to have rebuked the winds?
3207	to rebuke a Fever?
3207	was a Prophet; but some of the company asked Jehu,"What came that mad- man for?"
3207	was it not thine?
3207	were it against Reason so to get it, when it is impossible to receive hurt by it?
3207	what Science is there at this day acquired by their Readings and Disputings?
3207	why also are they Baptized for the dead?"
3207	would have it) at the Resurrection; what reason is there for Christians ever since the Resurrection to say in their prayers,"Let thy Kingdome Come"?
31271	If we look at home, my Lords, do we not see the same things here as are seen every where else? 31271 Is it necessary for me to tell you how much all your countrymen, I speak of the great mass of the people, are interested in your welfare?
31271	Now, my Lords, what can we think of this man Samuel? 31271 Should his flight be considered as his own act, or the act of those who fled with him?
31271	Who is it,said I to him,"that you intend to implicate as censureable by shewing those instructions?
31271	( 2) From such a beginning what else could be expected, than what has happened?
31271	1 In reading this the Committee added,"Why Thomas Payne more than another?
31271	And ought not America to have the same right to be offended at France?
31271	And what is the produce of the land without manufactures?
31271	And who do you think the man was that offered me his services?
31271	And why should it not be so?
31271	And will the Committees take upon themselves to answer for the dishonour they bring upon the National Character of their Country?
31271	Are not our sailors as safe at land as at sea?
31271	Are not, for example, the present Kings of Europe the most peaceable of mankind, and the Empress of Russia the very milk of human kindness?
31271	Are our young men taken to be horsemen, or foot soldiers, any more than in Germany or in Prussia, or in Hanover or in Hesse?
31271	Are the poor afraid that their condition should be rendered too comfortable?
31271	Are the public afraid that their taxes should be lessened too much?
31271	Are these masters really of their kind?
31271	Are these men Federalists?
31271	Are they afraid that sinecure places and pensions should be abolished too fast?
31271	Are they ever dragged from their homes, like oxen to the slaughter- house, to serve on board ships of war?
31271	Are those men_ federalized_ to support the liberties of their country or to overturn them?
31271	Are we then to treat our descendants in advance as cattle, who shall have neither will nor rights of their own?
31271	But at present who can resist the Law, which is the will of all, whose execution is the interest of all?
31271	But how could they transmit to him a right they did not possess?
31271	But if ordinary men in power repay you with incapacity or with princely vices?
31271	But of what use are navies otherwise than to make or prevent invasions?
31271	But what have we to do with a thousand years?
31271	But what is this house, or that house, or any other house to a nation?
31271	But who could have supposed that falling systems, or falling opinions, admitted of a ratio apparently as true as the descent of falling bodies?
31271	But who is to be the judge of what is a temperate and moderate Reform?
31271	But who was it that produced the necessity of an extraordinary measure in France?
31271	By what criterion are we to know it?
31271	By what evidence are we to prove it?
31271	By what right then can any be excluded?
31271	By what right then did the hereditary system begin?
31271	Can Stormont imagine that the political_ ca nt_, with which he has larded his harangue, will conceal the craft?
31271	Can they be fit for great affairs who render equal homage to vice and virtue, and yield the same submission to ignorance and wisdom?
31271	Can those men seriously suppose any nation to be so completely blind as not to see through them?
31271	Could we conceive an idea of superiority in any, at what point of time, or in what century of the world, are we to fix it?
31271	Did they mean to kidnap General Washington, Mr. Madison, and several other Americans whom they dubbed with the same title as well as me?
31271	Do we not see that nature, in all her operations, disowns the visionary basis upon which the funding system is built?
31271	Does he not know that there never was a cover large enough to hide_ itself_?
31271	Does this look as if I had abandoned America?
31271	Establishing, then, plurality as a principle, the only question is, What shall be the number of that plurality?
31271	For however little a State, the prince is nearly always too small: where is the proportion between one man and the affairs of a whole nation?
31271	For what is trade without merchants?
31271	For what purpose could an army of twenty- five thousand men be wanted?
31271	For what purpose, then, are they retained, unless it be for that of imposition and wilful defamation?
31271	For what purpose, then, could it be wanted?
31271	For what?
31271	Fourteen years, and something more, have produced a change, at least among a part of the people, and I ask my- self what it is?
31271	From what other motive than the consciousness of their own designs could they have fear?
31271	HAVE RESPITE?
31271	Had Washington hidden the letters showing on their face that he_ had_"officially interposed"for Paine by two Ministers?
31271	Has not the most profound peace reigned throughout the world ever since Kings were in fashion?
31271	Have Congress as a body made any declaration respecting me, that they now no longer consider me as a citizen?
31271	Have Respite?
31271	Have the Federal ministers of the church meditated on these matters?
31271	He has been very still since his declension from the Whigs, and is not concerned in the slave- trade[ question?]
31271	He pretended to be a prophet, or a wise man, but has not the event proved him to be a fool, or an incendiary?
31271	How can this ignorance of an astute man, Secretary of State under Washington and Adams, be explained?
31271	How then were they acquired?
31271	If she could not do the one, how is she to perform the other?
31271	If such was the case in settling the accounts of his predecessor, how much more has he to apprehend when the accounts to be settled are his own?
31271	If you admit inheritance of an office, why not that of a distinction?
31271	In fine, will any of the powers agree to strengthen the hands of the other against itself?
31271	In the first place I wish to ask, what is here meant by the Government of America?
31271	Is it in the man, or in the mule?
31271	Is it not an insult to nations to wish them so governed?
31271	Is it not enough that I suffer imprisonment, but my mind also must be wounded and tortured with subjects of this kind?
31271	Is it possible Sir that I should, when I am suffering unjust imprisonment under the very eye of her new Minister?
31271	Is not the G. R., or the broad R., stampt upon every thing?
31271	Is the sailor afraid that press- warrants will be abolished?
31271	Is the soldier frightened at the thoughts of his discharge, and three shillings per week during life?
31271	Is the tenth of our seed taken by tax- gatherers, or is any part of it given to the King''s servants?
31271	Is the worn- out mechanic, or the aged and decayed tradesman, frightened at the prospect of receiving ten pounds a year out of the surplus taxes?
31271	Is there a man so mad, so stupid, as to sup- pose this system can continue?
31271	Is there a word of truth, or any thing like truth, in all that he has said?
31271	It is by sympathy that we are good and human: with whom does a monarch sympathize?
31271	On what ground, then, or by what authority, do we dare to deprive of their rights those children who will soon be men?
31271	Or can Grenvilie believe that his credit with the public encreases with his avarice for places?
31271	Should human beings then be the property of certain individuals, born or to be born?
31271	Tell me, then, what is there in common between him who is master of a people, and the people of whom he is master?
31271	That which is now called aristocracy implies an inequality of rights; but who are the persons that have a right to establish this inequality?
31271	The Fabian system of war, followed by him, began now to unfold itself with all its evils; but what is Fabian war without Fabian means to support it?
31271	The Rights OF Man is a book calmly and rationally written; why then are you so disturbed?
31271	The point of proof is, can the bank give cash for the bank notes with which the interest is paid?
31271	The question then is, What are the means by which the possession and exercise of this National Right are to be secured?
31271	The question then is-- What is the best step to be taken?
31271	The word of young Dionysius was very sensible: his father, reproaching him for a shameful action, said,"Have I given thee such example?"
31271	There remains then only one question to be considered, what is to be done with this man?
31271	This being the case, how is the War to close?
31271	This being the case, the problem is, does not commerce contain within itself, the means of its own protection?
31271	To add to its fair fame or riot on its spoils?
31271	To what cause are we to ascribe it?
31271	Was it a spontaneous resolution of his own, or was it inspired by others?
31271	What does this dark apology, mixed with accusation, amount to, but to increase and confirm the suspicion that something was wrong?
31271	What else but this can account for the difference between one war costing 21 millions, and another war costing 160 millions?
31271	What is become of the mighty clamour of French invasion, and the cry that our country is in danger, and taxes and armies must be raised to defend it?
31271	What is land without cultivation?
31271	What is monarchy?
31271	What measures does Mr. Adams mean, and what is the imperious necessity to which he alludes?
31271	What measures, it may be asked, were those, for the public have a right to know the conduct of their representatives?
31271	What should such a monstrosity produce but miseries and crimes?
31271	What then is this office, which may be filled by infants or idiots?
31271	What, in the name of heaven, are Bourbon kings to the people of England?
31271	Whence derived he such right?
31271	Whence then, arose the idea of landed property?
31271	Where are we to stop?
31271	Where, then, is the military policy of their attempting to obtain, by force, that which they would refuse by choice?
31271	Who are those that are frightened at reforms?
31271	Who is he that would exclude another?
31271	Who was there that was inconstant?
31271	Why did you not speak thus when you ought to have spoken it?
31271	Why is Royalty an absurd and detestable government?
31271	Why is the Republic a government accordant with nature and reason?
31271	Why should Burke wish to conceal his accounts?
31271	Why, even by the enemies of his civil administration were his abilities very tenderly glanced at?
31271	Why, then, some calm observer will ask, why is the work prosecuted, if these be the goodly matters it contains?
31271	Will England agree to the restoration of the family compact against which she has been fighting and scheming ever since it existed?
31271	Will any Jury deny to the Nation this right?
31271	Will such men never confine themselves to truth?
31271	Will the poor exclude themselves?
31271	Will the rich exclude themselves?
31271	Will they be for ever the deceivers of the people?
31271	With even a little reflexion, can any one tolerate it?
31271	Would any of the primary assemblies have voted for a civil war?
31271	Would it not, even as a matter of economy, be far better to adopt means to prevent their becoming poor?
31271	Ye silly swains, thought I to myself, why do you torment yourselves thus?
31271	my Lords, do we not see the blessed effect of having Kings in every thing we look at?
31271	there exists among my kind a man who pretends that he is born to govern me?
21210	And shall our tyrants safely reign On thrones built up of slaves and slain, And nought to us and ours remainBut chains and toil?
21210	And shall we bear and bend for ever, And shall no time our bondage sever And shall we kneel, but battle never,For our own soil?
21210	But, surely, that light can not come from our lamp, And that noise-- are they_ all_ getting drunk in the camp?
21210	Did they dare, did they dare, to slay Eoghan Ruadh O''Neill?
21210	We inherit the right of hatred for six centuries of oppression; what will you do to prove your repentance, and propitiate our revenge?
21210	What good were it for me to manufacture perfect iron while my own breast is full of dross? 21210 And has Ireland no monuments of her history to guard; has she no tables of stone, no pictures, no temples, no weapons? 21210 And if England will do none of these things, will she allow us, for good or ill, to govern ourselves, and see if we can not redress our own griefs? 21210 And this is your answer? 21210 And who on the lake- side is hastening to greet her? 21210 And why have we no gallery of Irishmen''s, or any other men''s, pictures in Ireland? 21210 Are not these things_ to be done_, if we are good and brave men? 21210 Are not these to be desired and sought by Protestant and Catholic? 21210 Are there no Brehon''s chairs on her hills to tell more clearly than Vallancey or Davies how justice was administered here? 21210 Aristocracy of Ireland, will ye do nothing?--will ye do nothing for fear? 21210 As the Jews dashed their door- posts on the Passover, shall the blood of an agent shelter the cabins of Tipperary? 21210 Brothers strive by brotherhood-- Trees in a stormy wood-- Riches come from Nationhood-- Sha''n''t we have our own again? 21210 But what do we say? 21210 But what have these things to do with theBallad Poetry of Ireland"?
21210	But where are we wandering to pluck garlands from the tomb?
21210	But where did he find authority for the word_ Caiceach_?
21210	But who down the hill- side than red deer runs fleeter?
21210	But why are those so neglected and imperfect?
21210	But why go so far back, and to so much less apt precedents?
21210	But would you by your art unroll His own, and Ireland''s secret soul, And give to other times to scan The greatest greatness of the man?
21210	But, it will be asked, how can the language be restored now?
21210	Can treason spring from out a soil bedewed with martyrs''blood?
21210	Did they get nearer their object?
21210	Do n''t they confide in us?
21210	Do our readers understand this?
21210	Do ye know what that is, and how it would come?
21210	For instance, who did not admire"The Memory of the Dead"?
21210	For this Jones answers:--"But the fact( as stated by King) is impossible: conceive the absurdity; an act of parliament is_ smuggled_, where?
21210	Had Ireland used Irish in 1782, would it not have impeded England''s re- conquest of us?
21210	Have they despaired for her greatness, because of the infidelity of those to whom she had too blindly trusted?
21210	Have we not cause to be proud of the labours of these two years?
21210	Her frame is bent-- her wounds are deep-- Who, like him, her woes can weep?
21210	How check civil war-- how sustain a war by the resources of a distracted country?
21210	How could they act as freemen, without appearing ungenerous to a refugee and benefactor king?
21210	How could they do that proprietal justice and grant that religious liberty for which the country had been struggling?
21210	How guard their nationality, without quarrelling with him or alienating England from him?
21210	How had Cato scourged from the forum him who would have given the Attic or Gallic speech to men of Rome?
21210	How utterly unlike_ that Ireland will be to the Ireland of the Penal Laws, of the Volunteers, of the Union, or of the Emancipation?
21210	How_ could they_ be taxed?
21210	If the People ought neither spring into war, nor fall through confusion into a worse slavery, what remains?
21210	In what other country are the majority excluded from high ranks in the University?
21210	In what place, beside, do landlords and agents extort such vast rents from an indigent race?
21210	Indignation and shame through their regiments speed: They have arms in their hands, and what more do they need?
21210	Is a man curious upon our language?
21210	Is it not one of unequivocal shame?
21210	Is it?
21210	Is not a full indulgence of its natural tendencies essential to a_ people''s_ greatness?
21210	Is not this an epitome of the Protestant patriot attempts, from the Revolution to the Dungannon Convention?
21210	Is not this the soul of''82?
21210	Is not this the whole argument of Molyneux, the hope of Swift and Lucas, the attempt of Flood, the achievement of Grattan and the Volunteers?
21210	Is there any parish wherein there are no Repeal Wardens active every week in collecting money, distributing cards, tracts, and newspapers?
21210	Is there any town or district which has not a Temperance Band and Reading- room?
21210	Is there some prolific virtue in the blood of a landlord that the fields of the South will yield a richer crop where it has flowed?
21210	Is what we have said_ clear_ to_ you_, reader!--whether you are a shopkeeper or a lawyer, a farmer or a doctor?
21210	It had nothing to sell; why tax its trade?
21210	It is the cause of our unanimity; for where else has a party, so large as the Irish Repealers, worked without internal squabbles?
21210	It undoubtedly has some men of great ability and attainments, and some who have neither; but what can be done without funds, statues, or pictures?
21210	Meantime, how much have the Irish people gained and done?
21210	Or on the wild heath, Where the wilder breath Of the storm doth blow?
21210	Send the cry throughout the land,"Who''s for our own again?"
21210	Shall my ashes career on the world- seeing wind?
21210	Shall they bury me in the Palace Tombs, Or under the shade of Cathedral domes?
21210	Shall they bury me in the deep, Where wind- forgetting waters sleep?
21210	Shall they dig a grave for me, Under the green- wood tree?
21210	Shall they fling my corpse in the battle mound, Where coffinless thousands lie under the ground?
21210	Shall we get such a history?
21210	Summon all men to our band,-- Why not our own again?
21210	Sweet''twere to lie on Italy''s shore; Yet not there-- nor in Greece, though I love it more, In the wolf or the vulture my grave shall I find?
21210	The brawling squires may heed him not, The dainty stranger sneer-- But who will dare to hurt our cot When Myles O''Hea is here?
21210	The cry of''What can we do?
21210	The people of Munster are in want-- will murder feed them?
21210	The rebellion of 1641--a mystery and a lie-- is it not time to let every man look it in the face?
21210	The rifle brown and sabre bright Can freely speak and nobly write-- What prophets preached the truth so well As HOFER, BRIAN, BRUCE, and TELL?
21210	They_ can not all be worthless_; yet, except the few volumes given us by the Archà ¦ ological Society, which of their works have any of us read?
21210	Those of Moore have reached the drawing rooms; but what do the People know even of his?
21210	Through broad Fingall, where hasten all those long and ordered lines?
21210	Well, what did these two houses do?
21210	What business has a Russian for the rippling language of Italy or India?
21210	What business have we with the Norman- Sassenagh?
21210	What chance has the guilty of success?--what right to commit so deadly a sin?
21210	What could Repeal take from Irish Protestants that they are not gradually losing''_ in due course_''?
21210	What do these mobs mean?
21210	What had not the defenders of Derry and Limerick, the heroes of Athlone, Inniskillen, and Aughrim done, had they cordially joined against the alien?
21210	What matter that at different shrines We pray unto one God?
21210	What matter that at different times Your fathers won this sod?
21210	What other country pays four and a half million taxes to a foreign treasury, and has its offices removed or filled with foreigners?
21210	What single tax did you take off, except when it had been raised so high, or the country had declined so low, that it ceased to be productive?
21210	What wonder that we had resented the attempt to cure us of so sweet a frenzy?
21210	What would it stead me to put properties of land in order, while I am at variance with myself?
21210	Whence is the difference?
21210	Where are we led by our fears?
21210	Where else are the People told they are free and represented, yet only one in two hundred of them have the franchise?
21210	Where else are the tenants ever pulling, the owners ever driving, and both full of anger?
21210	Where else are the towns ruined, trade banished, the till, and the workshop, and the stomach of the artisan empty?
21210	Where else in Europe is the peasant ragged, fed on roots, in a wigwam, without education?
21210	Where else is there an exportation of over one- third of the rents, and an absenteeism of the chief landlords?
21210	Where else on_ earth_ does a similar injury and dishonour exist?
21210	Where, beside, do the majority support the Clergy of the minority?
21210	Where, in distracted or quiet times, since, has a parliament of landlords in England or Ireland acted with equal liberality?
21210	Wherefore do they stand apart now, when she is again erect, and righteous, and daring?
21210	Wherein does she now differ from Prussia?
21210	Wherein, we ask again, does Ireland now differ from Prussia?
21210	Who but Fergus O''Farrell, the fiery and gay, The darling and pride of the Flower of Finae?
21210	Who had dared to propose the adoption of Persian or Egyptian in Greece-- how had Pericles thundered at the barbarian?
21210	Why can Prussia wave her flag among the proudest in Europe, while Ireland is a farm?
21210	Why did you die?
21210	Why did you die?
21210	Why is it maintained?
21210	Why is it, with these means of amassing and guarding wealth, that we are so poor and paltry?
21210	Why is there not a decent collection of casts anywhere but in Cork, and why are they in a garret there?
21210	Why need we repeat the tale of present wretchedness?
21210	Why should not nations be judged thus?
21210	Why should_ it_ be taxed?
21210	Why was it not at Brugh that the kings( of the race of Cobhthach down to Crimthann) were interred?
21210	Why, then, are we a poor province?
21210	Why, too, should Munster lead in guilt?
21210	Will they not be hopeless?--must they not be desperately wicked?
21210	Will they suffer this hell- blight to come upon them?
21210	Will they wait till violence and suspicion are the only principles retaining power among them?
21210	Will ye do nothing for pity-- nothing for love?
21210	Will you abate your taxes, or spend them among us?
21210	Will you employ our artisans?
21210	Will you equalise the franchise, and admit us, in proportion to our numbers, into your Senate, and let us try there for redress?
21210	Will you interfere in property to save him, as you interfered to oppress him?
21210	Will you redress these things?
21210	Will you tax our absentees?
21210	With frown and curse, behind the hearse, dark men go tramping on-- Has a tyrant died, that they can not hide their wrath till the rites are done?
21210	With tear and sigh they''re passing by-- the matron and the maid-- Has a hero died-- is a nation''s pride in that cold coffin laid?
21210	Wo n''t they come and talk to us about these horrid deeds?
21210	Wo n''t they meet us( as brothers to consider disorders in their family) and do something-- do all to stop them?
21210	Would it injure Protestantism?
21210	Would it weaken the empire to abolish this?
21210	Yet how mountaineer without ballads any more than without a shillelagh?
21210	Yet what was Emancipation compared to Repeal?
21210	Your troubles are all over, you''re at rest with God on high, But we''re slaves, and we''re orphans, Eoghan!--why didst thou die?"
21210	[ 42] Bishop Berkeley put, as a query, could the Irish live and prosper if a brazen wall surrounded their island?
21210	[ 82] Why rings the knell of the funeral bell from a hundred village shrines?
21210	and why are not similar or better institutions in Belfast, Derry, Galway, Waterford, and Kilkenny?
21210	can not you do something to remedy this great, this disabling misery of Ireland?
21210	for wheat, the Protestant religion is safe on its rock?
21210	has God given you the soul and perseverance to create this marvel?
21210	hear you their shout in your quarters, Eugene?
21210	the Geraldines!--and are there any fears Within the sons of conquerors for full a thousand years?
21210	through two houses of lords and commons; of whom were they composed?
21210	what do they hear in the temple of prayer?
21210	what riches to reward these inestimable services?
21210	why did you leave us, Eoghan?
21210	why did you leave us, Eoghan?
21210	why in the fold has the lion his lair?
21210	why should its bloodshed be as plenteous as its rains?
21210	will you do this?
1738	''And is this cycle, of which you are speaking, the reign of Cronos, or our present state of existence?''
1738	''But what, Stranger, is the deficiency of which you speak?''
1738	''Then why have we laws at all?''
1738	''You mean about the golden lamb?''
1738	( 4) But are we not exceeding all due limits; and is there not a measure of all arts and sciences, to which the art of discourse must conform?
1738	And do we wonder, when the foundation of politics is in the letter only, at the miseries of states?
1738	And here I will interpose a question: What are the true forms of government?
1738	And if the legislator, or another like him, comes back from a far country, is he to be prohibited from altering his own laws?
1738	And no doubt you have heard of the empire of Cronos, and of the earthborn men?
1738	Are they not always inciting their country to go to war, owing to their excessive love of the military life?
1738	Are they not divided by an interval which no geometrical ratio can express?
1738	Are they not three-- monarchy, oligarchy, and democracy?
1738	But are any of these governments worthy of the name?
1738	But how would you subdivide the herdsman''s art?
1738	But is a physician only to cure his patients by persuasion, and not by force?
1738	But supposing that he does use some gentle violence for their good, what is this violence to be called?
1738	But what shall be done with Theaetetus?
1738	But what would be the consequence?
1738	But why did we go through this circuitous process, instead of saying at once that weaving is the art of entwining the warp and the woof?
1738	Can the many attain to science?
1738	Can you remember?
1738	Can you, and will you, determine which of them you deem the happier?
1738	Do you see why this is?
1738	How can we get the greatest intelligence combined with the greatest power?
1738	I think, however, that we may fairly assume something of this sort-- YOUNG SOCRATES: What?
1738	Is he a worse physician who uses a little gentle violence in effecting the cure?
1738	Is not that true?
1738	Is not the definition, although true, wanting in clearness and completeness; for do not all those other arts require to be first cleared away?
1738	Is not this the true principle of government, according to which the wise and good man will order the affairs of his subjects?
1738	Let us next ask, which of these untrue forms of government is the least bad, and which of them is the worst?
1738	May not any man, rich or poor, with or without law, and whether the citizens like or not, do what is for their good?
1738	May not any man, rich or poor, with or without laws, with the will of the citizens or against the will of the citizens, do what is for their interest?
1738	Might not an idiot, so to speak, know that he is a pedestrian?
1738	O my dear Theodorus, do my ears truly witness that this is the estimate formed of them by the great calculator and geometrician?
1738	Or ought this science to be the overseer and governor of all the others?
1738	Or rather, shall I tell you that the happiness of these children of Cronos must have depended on how they used their time?
1738	Or rather, shall we not first ask, whether the king, statesman, master, householder, practise one art or many?
1738	Or shall we assign to him the art of command-- for he is a ruler?
1738	Or shall we say, that the violence is just, if exercised by a rich man, and unjust, if by a poor man?
1738	Ought we not rather to admire the strength of the political bond?
1738	Ought we not rather to wonder at the natural strength of the political bond?
1738	SOCRATES: Does the great geometrician apply the same measure to all three?
1738	STRANGER: Again, a large household may be compared to a small state:--will they differ at all, as far as government is concerned?
1738	STRANGER: And a science of a peculiar kind, which was selected out of the rest as having a character which is at once judicial and authoritative?
1738	STRANGER: And are''statesman,''''king,''''master,''or''householder,''one and the same; or is there a science or art answering to each of these names?
1738	STRANGER: And do not these three expand in a manner into five, producing out of themselves two other names?
1738	STRANGER: And do we acknowledge this science to be different from the others?
1738	STRANGER: And do we not often praise the quiet strain of action also?
1738	STRANGER: And do we not then say the opposite of what we said of the other?
1738	STRANGER: And do you agree to his proposal?
1738	STRANGER: And do you remember the terms in which they are praised?
1738	STRANGER: And do you think, Socrates, that we really have done as you say?
1738	STRANGER: And is not the herald under command, and does he not receive orders, and in his turn give them to others?
1738	STRANGER: And is our enquiry about the Statesman intended only to improve our knowledge of politics, or our power of reasoning generally?
1738	STRANGER: And is the art which is able and knows how to advise when we are to go to war, or to make peace, the same as this or different?
1738	STRANGER: And is there any higher art or science, having power to decide which of these arts are and are not to be learned;--what do you say?
1738	STRANGER: And may therefore be justly said to share in theoretical science?
1738	STRANGER: And now we shall only be proceeding in due order if we go on to divide the sphere of knowledge?
1738	STRANGER: And now, in which of these divisions shall we place the king?--Is he a judge and a kind of spectator?
1738	STRANGER: And of which has the Statesman charge,--of the mixed or of the unmixed race?
1738	STRANGER: And ought the other sciences to be superior to this, or no single science to any other?
1738	STRANGER: And shall we say that the violence, if exercised by a rich man, is just, and if by a poor man, unjust?
1738	STRANGER: And the householder and master are the same?
1738	STRANGER: And the science which determines whether we ought to persuade or not, must be superior to the science which is able to persuade?
1738	STRANGER: And this the argument defined to be the art of rearing, not horses or other brutes, but the art of rearing man collectively?
1738	STRANGER: And we must also suppose that this rules the other, if we are not to give up our former notion?
1738	STRANGER: And what are the rules which are enforced on their pupils by professional trainers or by others having similar authority?
1738	STRANGER: And when men have anything to do in common, that they should be of one mind is surely a desirable thing?
1738	STRANGER: And where shall we look for the political animal?
1738	STRANGER: And would you not expect the slowest to arrive last?
1738	STRANGER: And you would think temperance to be different from courage; and likewise to be a part of virtue?
1738	STRANGER: And, after monarchy, next in order comes the government of the few?
1738	STRANGER: And, considering how great and terrible the whole art of war is, can we imagine any which is superior to it but the truly royal?
1738	STRANGER: Any one can divide the herds which feed on dry land?
1738	STRANGER: Are not examples formed in this manner?
1738	STRANGER: But if this is as you say, can our argument about the king be true and unimpeachable?
1738	STRANGER: But surely the science of a true king is royal science?
1738	STRANGER: But the first process is a separation of the clotted and matted fibres?
1738	STRANGER: But what would you say of some other serviceable officials?
1738	STRANGER: But what would you think of another sort of power or science?
1738	STRANGER: But why did we not say at once that weaving is the art of entwining warp and woof, instead of making a long and useless circuit?
1738	STRANGER: But yet the division will not be the same?
1738	STRANGER: But, perhaps, in a city of a thousand men, there would be a hundred, or say fifty, who could?
1738	STRANGER: Could any one, my friend, who began with false opinion ever expect to arrive even at a small portion of truth and to attain wisdom?
1738	STRANGER: Did you ever hear that the men of former times were earth- born, and not begotten of one another?
1738	STRANGER: Do you know a plausible saying of the common people which is in point?
1738	STRANGER: Do you think that the multitude in a State can attain political science?
1738	STRANGER: He contributes knowledge, not manual labour?
1738	STRANGER: How does man walk, but as a diameter whose power is two feet?
1738	STRANGER: I want to ask, whether any one of the other herdsmen has a rival who professes and claims to share with him in the management of the herd?
1738	STRANGER: If I am not mistaken, we said that royal power was a science?
1738	STRANGER: If any one who is in a private station has the skill to advise one of the public physicians, must not he also be called a physician?
1738	STRANGER: Is not monarchy a recognized form of government?
1738	STRANGER: Is not the third form of government the rule of the multitude, which is called by the name of democracy?
1738	STRANGER: Let me put the matter in another way: I suppose that you would consider courage to be a part of virtue?
1738	STRANGER: May not all rulers be supposed to command for the sake of producing something?
1738	STRANGER: May we not very properly say, that of all knowledge, there are two divisions-- one which rules, and the other which judges?
1738	STRANGER: Must we not admit, then, that where these two classes exist, they always feel the greatest antipathy and antagonism towards one another?
1738	STRANGER: Shall we abide by what we said at first, or shall we retract our words?
1738	STRANGER: Shall we break up this hornless herd into sections, and endeavour to assign to him what is his?
1738	STRANGER: Shall we call this art of tending many animals together, the art of managing a herd, or the art of collective management?
1738	STRANGER: Shall we distinguish them by their having or not having cloven feet, or by their mixing or not mixing the breed?
1738	STRANGER: Shall we relieve him, and take his companion, the Young Socrates, instead of him?
1738	STRANGER: Such as this: You may remember that we made an art of calculation?
1738	STRANGER: The art of the general is only ministerial, and therefore not political?
1738	STRANGER: The points on which I think that we ought to dwell are the following:-- YOUNG SOCRATES: What?
1738	STRANGER: The science which has to do with military operations against our enemies-- is that to be regarded as a science or not?
1738	STRANGER: Then here, Socrates, is still clearer evidence of the truth of what was said in the enquiry about the Sophist?
1738	STRANGER: Then if the law is not the perfection of right, why are we compelled to make laws at all?
1738	STRANGER: Then shall I determine for you as well as I can?
1738	STRANGER: Then the next thing will be to separate them, in order that the argument may proceed in a regular manner?
1738	STRANGER: Then the sciences must be divided as before?
1738	STRANGER: Then while we are at unity among ourselves, we need not mind about the fancies of others?
1738	STRANGER: Then, now that we have discovered the various classes in a State, shall I analyse politics after the pattern which weaving supplied?
1738	STRANGER: Then, shall we say that the king has a greater affinity to knowledge than to manual arts and to practical life in general?
1738	STRANGER: There is such a thing as learning music or handicraft arts in general?
1738	STRANGER: There were many arts of shepherding, and one of them was the political, which had the charge of one particular herd?
1738	STRANGER: Together?
1738	STRANGER: Very good; and to what science do we assign the power of persuading a multitude by a pleasing tale and not by teaching?
1738	STRANGER: Weaving is a sort of uniting?
1738	STRANGER: Well, and are not arithmetic and certain other kindred arts, merely abstract knowledge, wholly separated from action?
1738	STRANGER: What model is there which is small, and yet has any analogy with the political occupation?
1738	STRANGER: Where shall we discover the path of the Statesman?
1738	STRANGER: Which was, unmistakeably, one of the arts of knowledge?
1738	STRANGER: Which, if I am not mistaken, will be politics?
1738	STRANGER: Why, does not the retailer receive and sell over again the productions of others, which have been sold before?
1738	STRANGER: Why, is not''care''of herds applicable to all?
1738	STRANGER: Will not the best and easiest way of bringing them to a knowledge of what they do not as yet know be-- YOUNG SOCRATES: Be what?
1738	STRANGER: Yes, and of the woof too; how, if not by twisting, is the woof made?
1738	STRANGER: Yes, quite right; for how can he sit at every man''s side all through his life, prescribing for him the exact particulars of his duty?
1738	STRANGER: You know that the master- builder does not work himself, but is the ruler of workmen?
1738	Shall I explain the nature of what I call the second best?
1738	Shall we do as I say?
1738	THEODORUS: In what respect?
1738	THEODORUS: What do you mean, Socrates?
1738	Tell me, then-- YOUNG SOCRATES: What?
1738	Tell me, which is the happier of the two?
1738	The excessive length of a discourse may be blamed; but who can say what is excess, unless he is furnished with a measure or standard?
1738	The question is often asked, What are the limits of legislation in relation to morals?
1738	Under which of the two shall we place the Statesman?
1738	Viewed in the light of science and true art, would not all such enactments be utterly ridiculous?
1738	Viewed in the light of science, would not the continuance of such regulations be ridiculous?
1738	Were we right in selecting him out of ten thousand other claimants to be the shepherd and rearer of the human flock?
1738	What do you advise?
1738	Who, Socrates, would be equal to such a task?
1738	Will you proceed?
1738	Would you ever dream of calling it a violation of the art, or a breach of the laws of health?
1738	YOUNG SOCRATES: And are they not right?
1738	YOUNG SOCRATES: And what is that?
1738	YOUNG SOCRATES: And which are the kindred arts?
1738	YOUNG SOCRATES: Are they not right in saying so?
1738	YOUNG SOCRATES: At what point?
1738	YOUNG SOCRATES: At what point?
1738	YOUNG SOCRATES: Can not we have both ways?
1738	YOUNG SOCRATES: Certainly not; but how shall we divide the two remaining species?
1738	YOUNG SOCRATES: Do I understand you, in speaking of twisting, to be referring to manufacture of the warp?
1738	YOUNG SOCRATES: Explain; what are they?
1738	YOUNG SOCRATES: How and why is that?
1738	YOUNG SOCRATES: How can generalship and military tactics be regarded as other than a science?
1738	YOUNG SOCRATES: How can they be made?
1738	YOUNG SOCRATES: How can we be safe?
1738	YOUNG SOCRATES: How could we?
1738	YOUNG SOCRATES: How do you mean?
1738	YOUNG SOCRATES: How do you mean?
1738	YOUNG SOCRATES: How do you mean?
1738	YOUNG SOCRATES: How is that the cause?
1738	YOUNG SOCRATES: How is that, and what bonds do you mean?
1738	YOUNG SOCRATES: How is that?
1738	YOUNG SOCRATES: How is this?
1738	YOUNG SOCRATES: How must I speak of them, then?
1738	YOUNG SOCRATES: How shall I define them?
1738	YOUNG SOCRATES: How so?
1738	YOUNG SOCRATES: How so?
1738	YOUNG SOCRATES: How so?
1738	YOUNG SOCRATES: How then?
1738	YOUNG SOCRATES: How was that?
1738	YOUNG SOCRATES: How would you divide them?
1738	YOUNG SOCRATES: How would you divide them?
1738	YOUNG SOCRATES: How would you make the division?
1738	YOUNG SOCRATES: How?
1738	YOUNG SOCRATES: How?
1738	YOUNG SOCRATES: In what direction?
1738	YOUNG SOCRATES: In what respect?
1738	YOUNG SOCRATES: In what way?
1738	YOUNG SOCRATES: On what principle of division?
1738	YOUNG SOCRATES: On what principle?
1738	YOUNG SOCRATES: Quite right; but how shall we take the next step in the division?
1738	YOUNG SOCRATES: Then how, Stranger, were the animals created in those days; and in what way were they begotten of one another?
1738	YOUNG SOCRATES: To what do you refer?
1738	YOUNG SOCRATES: To what do you refer?
1738	YOUNG SOCRATES: To what do you refer?
1738	YOUNG SOCRATES: To what do you refer?
1738	YOUNG SOCRATES: To what do you refer?
1738	YOUNG SOCRATES: True; and what is the next step?
1738	YOUNG SOCRATES: Upon what principle?
1738	YOUNG SOCRATES: Very true; but what is the imperfection which still remains?
1738	YOUNG SOCRATES: We had better not take the whole?
1738	YOUNG SOCRATES: What are they?
1738	YOUNG SOCRATES: What are they?
1738	YOUNG SOCRATES: What are they?
1738	YOUNG SOCRATES: What class do you mean?
1738	YOUNG SOCRATES: What did I hear, then?
1738	YOUNG SOCRATES: What do you mean, Stranger?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What do you mean?
1738	YOUNG SOCRATES: What images?
1738	YOUNG SOCRATES: What is it?
1738	YOUNG SOCRATES: What is it?
1738	YOUNG SOCRATES: What is it?
1738	YOUNG SOCRATES: What is it?
1738	YOUNG SOCRATES: What is it?
1738	YOUNG SOCRATES: What is it?
1738	YOUNG SOCRATES: What is it?
1738	YOUNG SOCRATES: What is it?
1738	YOUNG SOCRATES: What is that?
1738	YOUNG SOCRATES: What is the error?
1738	YOUNG SOCRATES: What is this new question?
1738	YOUNG SOCRATES: What is this?
1738	YOUNG SOCRATES: What is to be done in this case?
1738	YOUNG SOCRATES: What is your meaning?
1738	YOUNG SOCRATES: What misfortune?
1738	YOUNG SOCRATES: What question?
1738	YOUNG SOCRATES: What road?
1738	YOUNG SOCRATES: What science?
1738	YOUNG SOCRATES: What sort of an image?
1738	YOUNG SOCRATES: What was it?
1738	YOUNG SOCRATES: What was it?
1738	YOUNG SOCRATES: What was the error of which, as you say, we were guilty in our recent division?
1738	YOUNG SOCRATES: What was this great error of which you speak?
1738	YOUNG SOCRATES: What?
1738	YOUNG SOCRATES: What?
1738	YOUNG SOCRATES: What?
1738	YOUNG SOCRATES: What?
1738	YOUNG SOCRATES: What?
1738	YOUNG SOCRATES: Where would you make the division?
1738	YOUNG SOCRATES: Which of the two halves do you mean?
1738	YOUNG SOCRATES: Who are they, and what services do they perform?
1738	YOUNG SOCRATES: Who are they?
1738	YOUNG SOCRATES: Who are they?
1738	YOUNG SOCRATES: Who is he?
1738	YOUNG SOCRATES: Whom can you mean?
1738	YOUNG SOCRATES: Why is that?
1738	YOUNG SOCRATES: Why not?
1738	YOUNG SOCRATES: Why not?
1738	YOUNG SOCRATES: Why so?
1738	YOUNG SOCRATES: Why strange?
1738	YOUNG SOCRATES: Why?
1738	YOUNG SOCRATES: Why?
1738	YOUNG SOCRATES: Yes; what else should it be?
1738	Yet perhaps the question what will or will not be is a foolish one, for who can tell?''
1738	You have heard what happened in the quarrel of Atreus and Thyestes?
1738	You have heard, no doubt, and remember what they say happened at that time?
1738	Young Socrates, do you hear what the elder Socrates is proposing?
1738	they raise up enemies against themselves many and mighty, and either utterly ruin their native- land or enslave and subject it to its foes?
31270	Are they sorry that the pretence for new oppressive taxes, and the occasion for continuing many old taxes will be at an end?
31270	Art thou the man of God that came from Judah? 31270 Can Britain fail?
31270	Canst thou by searching find out God; canst thou find out the Almighty to perfection?
31270	If we look at home, my Lords, do we not see the same things here as are seen every where else? 31270 Is it necessary for me to tell you how much all your countrymen, I speak of the great mass of the people, are interested in your welfare?
31270	Now, my Lords, what can we think of this man Samuel? 31270 Should his flight be considered as his own act, or the act of those who fled with him?
31270	What''s in the name of lord, that I should fear To bring my grievance to the public ear?
31270	Who is it,said I to him,"that you intend to implicate as censureable by shewing those instructions?
31270	( 2) From such a beginning what else could be expected, than what has happened?
31270	--And what then?
31270	1 In reading this the Committee added,"Why Thomas Payne more than another?
31270	18,"Tell me, I pray thee, where the seer''s house is?
31270	1st, What is the original fountain of power and honor in any country?
31270	2d, Whether the prerogative does not belong to the people?
31270	3. Who is there among you of all his people?
31270	3d, Whether there is any such thing as the English constitution?
31270	4th, Of what use is the crown to the people?
31270	5th, Whether he who invented a crown was not an enemy to mankind?
31270	6th, Whether it is not a shame for a man to spend a million a year and do no good for it, and whether the money might not be better applied?
31270	7th, Whether such a man is not better dead than alive?
31270	After the lot had designated Jonah to be the offender, they questioned him to know who and what he was?
31270	After this, who can doubt the bountifulness of the Christian Mythology?
31270	All we want to know in America is simply this, who is for independence, and who is not?
31270	And Joshua fell on his face to the earth, and did worship and said unto him, What saith my Lord unto his servant?"
31270	And if not in the worst, why is it to follow at all?
31270	And ought not America to have the same right to be offended at France?
31270	And shall disaffection only be rewarded with security?
31270	And what is a Tory?
31270	And what is the difference?
31270	And what is the produce of the land without manufactures?
31270	And what then?
31270	And what then?
31270	And what then?
31270	And who do you think the man was that offered me his services?
31270	And why not do these things?
31270	And why should it not be so?
31270	And will the Committees take upon themselves to answer for the dishonour they bring upon the National Character of their Country?
31270	And, on the other hand, are we to suppose that every world in the boundless creation had an Eve, an apple, a serpent, and a redeemer?
31270	Are not our sailors as safe at land as at sea?
31270	Are not, for example, the present Kings of Europe the most peaceable of mankind, and the Empress of Russia the very milk of human kindness?
31270	Are our young men taken to be horsemen, or foot soldiers, any more than in Germany or in Prussia, or in Hanover or in Hesse?
31270	Are the poor afraid that their condition should be rendered too comfortable?
31270	Are the public afraid that their taxes should be lessened too much?
31270	Are these masters really of their kind?
31270	Are these men Federalists?
31270	Are these things examples to hold out to a country regenerating itself from slavery, like France?
31270	Are these things, and the blessings they indicate in future, nothing to, us?
31270	Are they afraid that sinecure places and pensions should be abolished too fast?
31270	Are they ever dragged from their homes, like oxen to the slaughter- house, to serve on board ships of war?
31270	Are those men_ federalized_ to support the liberties of their country or to overturn them?
31270	Are we sure that the books that tell us so were written by his authority?
31270	Are we then to treat our descendants in advance as cattle, who shall have neither will nor rights of their own?
31270	BUT if objects for gratitude and admiration are our desire, do they not present themselves every hour to our eyes?
31270	BUT some perhaps will say-- Are we to have no word of God-- no revelation?
31270	Besides, the doctrine contradicts itself; because, if the whole country can not bear it, how is it possible that a part should?
31270	But Providence, who best knows how to time her misfortunes as well as her immediate favors, chose this to be the time, and who dare dispute it?
31270	But at present who can resist the Law, which is the will of all, whose execution is the interest of all?
31270	But has any part of your conduct to America corresponded with the title you set up?
31270	But how could they transmit to him a right they did not possess?
31270	But how was Jesus Christ to make anything known to all nations?
31270	But how, sir, shall we dispose of you?
31270	But if Mr. Burke means to admit that man has rights, the question then will be: What are those rights, and how man came by them originally?
31270	But if ordinary men in power repay you with incapacity or with princely vices?
31270	But of what use are navies otherwise than to make or prevent invasions?
31270	But there is another thought which ought to strike us, which is, how is the army to bear the want of food, clothing and other necessaries?
31270	But to be more serious with you, why do you say,"their independence?"
31270	But we know the men in whom we have trusted; can England say the same of her Parliament?
31270	But what availeth it him to judge, if he has not power to redress?
31270	But what can a monarchical talker say?
31270	But what can this expected something be?
31270	But what have we to do with a thousand years?
31270	But what is this house, or that house, or any other house to a nation?
31270	But what is this thing which Mr. Burke calls monarchy?
31270	But what security is there for the same qualities on the part of monarchy?
31270	But who are those to whom Mr. Burke has made his appeal?
31270	But who could have supposed that falling systems, or falling opinions, admitted of a ratio apparently as true as the descent of falling bodies?
31270	But who is to be the judge of what is a temperate and moderate Reform?
31270	But who was it that produced the necessity of an extraordinary measure in France?
31270	But why must the moon stand still?
31270	But, after all, what is this metaphor called a crown, or rather what is monarchy?
31270	By what criterion are we to know it?
31270	By what evidence are we to prove it?
31270	By what means, may I ask, do you expect to conquer America?
31270	By what right then can any be excluded?
31270	By what right then did the hereditary system begin?
31270	Can Bedlam, in concert with Lucifer, form a more mad and devilish request?
31270	Can Stormont imagine that the political_ ca nt_, with which he has larded his harangue, will conceal the craft?
31270	Can any thing be a greater inducement to a miserly man, than the hope of making his Mammon safe?
31270	Can anything be more limited, and at the same time more capricious, than the qualification of electors is in England?
31270	Can it be supposed that conquerors would choose to put themselves in a worse condition than what they granted to the conquered?
31270	Can our gross feelings be excited by no other subjects than tragedy and suicide?
31270	Can the country bear to be overrun, ravaged, and ruined by an enemy?
31270	Can they be fit for great affairs who render equal homage to vice and virtue, and yield the same submission to ignorance and wisdom?
31270	Can those men seriously suppose any nation to be so completely blind as not to see through them?
31270	Can we conceive anything more destructive to morality than this?
31270	Can words be more expressive than these?
31270	Can ye obliterate from our memories those who are no more?
31270	Can ye restore to us the beloved dead?
31270	Can ye say to the grave, give up the murdered?
31270	Can, then, Mr. Burke produce the English Constitution?
31270	Could this be a desirable condition for a young country to be in?
31270	Could we conceive an idea of superiority in any, at what point of time, or in what century of the world, are we to fix it?
31270	Could you possibly wish for a more favorable conjunction of circumstances?
31270	Did they mean to kidnap General Washington, Mr. Madison, and several other Americans whom they dubbed with the same title as well as me?
31270	Do we not see a fair creation prepared to receive us the instant we are born-- a world furnished to our hands, that cost us nothing?
31270	Do we not see that nature, in all her operations, disowns the visionary basis upon which the funding system is built?
31270	Do we want to contemplate his mercy?
31270	Do we want to contemplate his munificence?
31270	Do we want to contemplate his power?
31270	Do we want to contemplate his wisdom?
31270	Do you mean, said the Count D''Artois, the States- General?
31270	Does Mr. Burke mean to deny that man has any rights?
31270	Does he not know that there never was a cover large enough to hide_ itself_?
31270	Does it add an acre to any man''s estate, or raise its value?
31270	Does not the creation, the universe we behold, preach to us the existence of an Almighty power, that governs and regulates the whole?
31270	Does the virtue consist in the metaphor, or in the man?
31270	Does this appear like an action of wisdom?
31270	Does this look as if I had abandoned America?
31270	Doth it make a man a conjurer?
31270	Doth it operate like Fortunatus''s wishing- cap, or Harlequin''s wooden sword?
31270	Doth the goldsmith that makes the crown, make the virtue also?
31270	Establishing, then, plurality as a principle, the only question is, What shall be the number of that plurality?
31270	First, Canst thou by searching find out God?
31270	For however little a State, the prince is nearly always too small: where is the proportion between one man and the affairs of a whole nation?
31270	For what is trade without merchants?
31270	For what purpose could an army of twenty- five thousand men be wanted?
31270	For what purpose, then, are they retained, unless it be for that of imposition and wilful defamation?
31270	For what purpose, then, could it be wanted?
31270	For what reason, or on what authority, should we do this?
31270	For what?
31270	For, why is it that you have not conquered us?
31270	Fourteen years, and something more, have produced a change, at least among a part of the people, and I ask my- self what it is?
31270	From such beginning of governments, what could be expected but a continued system of war and extortion?
31270	From what other motive than the consciousness of their own designs could they have fear?
31270	From what, or from whence, does Mr. Burke prove the right of any human power to bind posterity for ever?
31270	From whence did this arise?
31270	From whence, I ask, could he gain that knowledge, but from the study of the true theology?
31270	HAVE RESPITE?
31270	Had Washington hidden the letters showing on their face that he_ had_"officially interposed"for Paine by two Ministers?
31270	Has not the most profound peace reigned throughout the world ever since Kings were in fashion?
31270	Has not the name of Englishman blots enough upon it, without inventing more?
31270	Have Congress as a body made any declaration respecting me, that they now no longer consider me as a citizen?
31270	Have Respite?
31270	Have the Federal ministers of the church meditated on these matters?
31270	Having published his predictions, he withdrew, says the story, to the east side of the city.--But for what?
31270	He has been very still since his declension from the Whigs, and is not concerned in the slave- trade[ question?]
31270	He pretended to be a prophet, or a wise man, but has not the event proved him to be a fool, or an incendiary?
31270	He writes in a rage against the National Assembly; but what is he enraged about?
31270	How can this ignorance of an astute man, Secretary of State under Washington and Adams, be explained?
31270	How happened it that he did not discover America?
31270	How is it that this difference happens?
31270	How then is it that they lose their native mildness, and become morose and intolerant?
31270	How then is it that those people pretend to reject reason?
31270	How then were they acquired?
31270	Howe has been once on the banks of the Delaware, and from thence driven back with loss and disgrace: and why not be again driven from the Schuylkill?
31270	I ask Mr. Burke, who is to take them away?
31270	I do not ask whether this is Christianity or morality, I ask whether it is decency?
31270	I give to Mr. Burke all his theatrical exaggerations for facts, and I then ask him if they do not establish the certainty of what I here lay down?
31270	I have no other idea of conquering countries than by subduing the armies which defend them: have you done this, or can you do it?
31270	If I ask a man in America if he wants a King, he retorts, and asks me if I take him for an idiot?
31270	If a country does not understand its own affairs, how is a foreigner to understand them, who knows neither its laws, its manners, nor its language?
31270	If he does, then he must mean that there are no such things as rights anywhere, and that he has none himself; for who is there in the world but man?
31270	If it is, in what does that necessity consist, what service does it perform, what is its business, and what are its merits?
31270	If monarchy is a useless thing, why is it kept up anywhere?
31270	If she could not do the one, how is she to perform the other?
31270	If such was the case in settling the accounts of his predecessor, how much more has he to apprehend when the accounts to be settled are his own?
31270	If the writer meant that he( God) buried him, how should he( the writer) know it?
31270	If they lied in one genealogy, why are we to believe them in the other?
31270	If you admit inheritance of an office, why not that of a distinction?
31270	If you cast your eyes on the people of England, what have they to console themselves with for the millions expended?
31270	If you could not effect it in the summer, when our army was less than yours, nor in the winter, when we had none, how are you to do it?
31270	In fine, do we want to know what God is?
31270	In fine, what is it?
31270	In fine, will any of the powers agree to strengthen the hands of the other against itself?
31270	In forming a constitution, it is first necessary to consider what are the ends for which government is necessary?
31270	In such cases, who is to decide, the living or the dead?
31270	In the first place I wish to ask, what is here meant by the Government of America?
31270	In the last war you made many conquests, but were any of your taxes lessened thereby?
31270	Is he afraid they will send him to Hanover, or what does he fear?
31270	Is it a thing necessary to a nation?
31270	Is it a thing, or is it a name, or is it a fraud?
31270	Is it a"contrivance of human wisdom,"or of human craft to obtain money from a nation under specious pretences?
31270	Is it consistent with the proper dignity and the manly character of a nation?
31270	Is it in the man, or in the mule?
31270	Is it not a greater wonder that they should be kept up anywhere?
31270	Is it not an insult to nations to wish them so governed?
31270	Is it not common for an enemy to take every advantage?"
31270	Is it not enough that I suffer imprisonment, but my mind also must be wounded and tortured with subjects of this kind?
31270	Is it not reasonable to suppose that by the cherubims he meant the temple at Jerusalem, where they had figures of cherubims?
31270	Is it possible Sir that I should, when I am suffering unjust imprisonment under the very eye of her new Minister?
31270	Is it the language of a heart feeling as it ought to feel for the rights and happiness of the human race?
31270	Is it we that light up the sun; that pour down the rain; and fill the earth with abundance?
31270	Is it worth while to keep an army to protect you in writing proclamations, or to get once a year into winter quarters?
31270	Is it worth your while, after every force has failed you, to retreat under the shelter of argument and persuasion?
31270	Is it, then, any wonder that titles should fall in France?
31270	Is it, then, any wonder, that under such a system of government, taxes and rates have multiplied to their present extent?
31270	Is not the G. R., or the broad R., stampt upon every thing?
31270	Is the sailor afraid that press- warrants will be abolished?
31270	Is the soldier frightened at the thoughts of his discharge, and three shillings per week during life?
31270	Is the tenth of our seed taken by tax- gatherers, or is any part of it given to the King''s servants?
31270	Is the worn- out mechanic, or the aged and decayed tradesman, frightened at the prospect of receiving ten pounds a year out of the surplus taxes?
31270	Is there a man so mad, so stupid, as to sup- pose this system can continue?
31270	Is there a word of truth, or any thing like truth, in all that he has said?
31270	Is there any principle in these things?
31270	Is there anything by which you can trace the marks of freedom, or discover those of wisdom?
31270	Is there scarcely an instance in which there is not a total reverse of the character?
31270	Is this a time to be offering pardons, or renewing the long forgotten subjects of charters and taxation?
31270	Is this freedom?
31270	Is this the language of a rational man?
31270	Is this what Mr. Burke means by a constitution?
31270	It is by sympathy that we are good and human: with whom does a monarch sympathize?
31270	Let me ask, sir, what great exploits have you performed?
31270	Must England ever be the sport of hope, and the victim of delusion?
31270	Must we not look upon you as a confederated body of faithless, treacherous men, whose assurances are fraud, and their language deceit?
31270	Now, I ask, why was all this done, but from that extremely weak and expensive doctrine, that the country could not bear it?
31270	Now, in the name of common sense, can it be Joshua that relates what people had done after he was dead?
31270	Of this class are, EZEKIEL and DANIEL; and the first question upon these books, as upon all the others, is, Are they genuine?
31270	On the contrary, were you not taxed to pay for the charge of making them, and has not the same been the case in every war?
31270	On what ground of right, then, could the Parliament of 1688, or any other Parliament, bind all posterity for ever?
31270	On what ground, then, do we pretend to take them from others?
31270	On what ground, then, or by what authority, do we dare to deprive of their rights those children who will soon be men?
31270	Or can Grenvilie believe that his credit with the public encreases with his avarice for places?
31270	Or is the gloomy pride of man become so intolerable, that nothing can flatter it but a sacrifice of the Creator?
31270	Or of what use is it that this immensity of worlds is visible to man?
31270	Or ought we not rather to be blotted from the society of mankind, and become a spectacle of misery to the world?
31270	Or what are the inconveniences of a few months to the tributary bondage of ages?
31270	Or what more can they hope for than to wander like vagabonds over the face of the earth?
31270	Or where is the war on which a world was staked till now?
31270	Or will he say that to abolish corruption is a bad thing?
31270	Or, has a land of liberty so many charms, that to be a doorkeeper in it is better than to be an English minister of state?
31270	Or, if America is lost, is it manly to sob over it like a child for its rattle, and invite the laughter of the world by declarations of disgrace?
31270	Or, if obtained, what can it amount to, but new disgraces, contentions and quarrels?
31270	Or, rather, would it not be an insult to reason, to put the question?
31270	Or, what encouragement is there left to continue throwing good money after bad?
31270	Ought we ever after to be considered as a part of the human race?
31270	Perhaps it may be asked, why was the motion passed, if there was at the same time a plan to aggravate the Americans not to listen to it?
31270	Secondly, Canst thou find out the Almighty to perfection?
31270	Secondly, what are the best means, and the least expensive, for accomplishing those ends?
31270	Should human beings then be the property of certain individuals, born or to be born?
31270	Since then no part of our earth is left unoccupied, why is it to be supposed that the immensity of space is a naked void, lying in eternal waste?
31270	Some Christians pretend that Christianity was not established by the sword; but of what period of time do they speak?
31270	Tell me, then, what is there in common between him who is master of a people, and the people of whom he is master?
31270	That which is now called aristocracy implies an inequality of rights; but who are the persons that have a right to establish this inequality?
31270	The Count D''Artois( as if to intimidate, for the Bastille was then in being) asked the Marquis if he would render the charge in writing?
31270	The Fabian system of war, followed by him, began now to unfold itself with all its evils; but what is Fabian war without Fabian means to support it?
31270	The Rights OF Man is a book calmly and rationally written; why then are you so disturbed?
31270	The argument changes from hereditary rights to hereditary wisdom; and the question is, Who is the wisest man?
31270	The first question, however, upon the books of the New Testament, as upon those of the Old, is, Are they genuine?
31270	The point of proof is, can the bank give cash for the bank notes with which the interest is paid?
31270	The question then is, What are the means by which the possession and exercise of this National Right are to be secured?
31270	The question then is-- What is the best step to be taken?
31270	The question upon this passage is, At what time did the Jebusites and the children of Judah dwell together at Jerusalem?
31270	The word of young Dionysius was very sensible: his father, reproaching him for a shameful action, said,"Have I given thee such example?"
31270	The writer asks:"Have not the Americans been driven to this frenzy?
31270	There remains then only one question to be considered, what is to be done with this man?
31270	They were themselves the devoted victims of this plot, and they have not retaliated; why, then, are they charged with revenge they have not acted?
31270	This being the case, how is the War to close?
31270	This being the case, the problem is, does not commerce contain within itself, the means of its own protection?
31270	This brings on a supposed expostulation between the Almighty and the prophet; in which the former says,"Doest thou well to be angry for the gourd?
31270	Those books, therefore, have neither been written by the men called apostles, nor by imposters in concert.--How then have they been written?
31270	To add to its fair fame or riot on its spoils?
31270	To put a plain question; do you consider yourselves men or devils?
31270	To what cause are we to ascribe it?
31270	To what cause then are we to assign this skulking?
31270	Under how many subtilties or absurdities has the divine right to govern been imposed on the credulity of mankind?
31270	Was it a spontaneous resolution of his own, or was it inspired by others?
31270	We ask, what powers?
31270	We began the war with this kind of spirit, why not end it with the same?
31270	What advantages does England derive from any achievements of yours?
31270	What are the little sufferings of the present day, compared with the hardships that are past?
31270	What are the present Governments of Europe but a scene of iniquity and oppression?
31270	What are they?
31270	What article will Mr. Burke place against this?
31270	What article will Mr. Burke place against this?
31270	What article will Mr. Burke place against this?
31270	What can we say?
31270	What certainty then can there be in the Bible for any thing?
31270	What does it know about government?
31270	What does this dark apology, mixed with accusation, amount to, but to increase and confirm the suspicion that something was wrong?
31270	What else but this can account for the difference between one war costing 21 millions, and another war costing 160 millions?
31270	What has he to exult in?
31270	What have ye still to offer against the pure and moral religion of deism, in support of your system of falsehood, idolatry, and pretended revelation?
31270	What inducement has the farmer, while following the plough, to lay aside his peaceful pursuit, and go to war with the farmer of another country?
31270	What is become of the mighty clamour of French invasion, and the cry that our country is in danger, and taxes and armies must be raised to defend it?
31270	What is dominion to them, or to any class of men in a nation?
31270	What is government more than the management of the affairs of a Nation?
31270	What is it that we have learned from this pretended thing called revealed religion?
31270	What is it we want to know?
31270	What is it, but a bargain, which the parts of the government made with each other to divide powers, profits, and privileges?
31270	What is land without cultivation?
31270	What is monarchy?
31270	What is that of England?
31270	What is the history of all monarchical governments but a disgustful picture of human wretchedness, and the accidental respite of a few years''repose?
31270	What is their worth, and"what is their amount?"
31270	What is there to hinder?
31270	What is to become of those who went over to you from this city and State?
31270	What measures does Mr. Adams mean, and what is the imperious necessity to which he alludes?
31270	What measures, it may be asked, were those, for the public have a right to know the conduct of their representatives?
31270	What more can you say to them than"shift for yourselves?"
31270	What more does man want to know, than that the hand or power that made these things is divine, is omnipotent?
31270	What occasion could there be for moonlight in the daytime, and that too whilst the sun shined?
31270	What pleasure can they derive from contemplating the exposed condition, and almost certain beggary of their younger offspring?
31270	What relief under such circumstances could she derive from a victory without a prize?
31270	What respect then can be paid to that which describes nothing, and which means nothing?
31270	What shadow of pretence have ye now to produce for continuing the blasphemous fraud?
31270	What should such a monstrosity produce but miseries and crimes?
31270	What then can we say of these prophets, but that they are impostors and liars?
31270	What then is that something?
31270	What then is this office, which may be filled by infants or idiots?
31270	What then, in the name of heaven, could you go to war for?
31270	What was he then?
31270	What will Mr. Burke place against this?
31270	What will Mr. Burke place against this?
31270	What will Mr. Burke say to this?
31270	What would she once have given to have known that her condition at this day should be what it now is?
31270	What, I ask, in that case, would have been your conduct towards her?
31270	What, I say, is to become of those wretches?
31270	What, in the name of heaven, are Bourbon kings to the people of England?
31270	Whence derived he such right?
31270	Whence then, arose the idea of landed property?
31270	Where are we to stop?
31270	Where else should it reside but in those who are to pay the expense?
31270	Where is the man who can say the fault, in part, has not been his?
31270	Where then is the constitution either that gives or restrains power?
31270	Where, then, does the right exist?
31270	Where, then, is the military policy of their attempting to obtain, by force, that which they would refuse by choice?
31270	Whether robbery shall be banished from courts, and wretchedness from countries?
31270	Whether the fruits of his labours shall be enjoyed by himself or consumed by the profligacy of governments?
31270	Who are those that are frightened at reforms?
31270	Who can say by what exceeding fine action of fine matter it is that a thought is produced in what we call the mind?
31270	Who does not remember the execution of Damien, torn to pieces by horses?
31270	Who is he that would exclude another?
31270	Who is there among you of all his people?
31270	Who then is the monarch, or where is the monarchy?
31270	Who was there that was inconstant?
31270	Who, or what has prevented you?
31270	Whom has the National Assembly brought to the scaffold?
31270	Why are not Republics plunged into war, but because the nature of their Government does not admit of an interest distinct from that of the Nation?
31270	Why are there so many unpaid certificates in almost every man''s hands, but from the parsimony of not providing sufficient revenues?
31270	Why did you not speak thus when you ought to have spoken it?
31270	Why is Royalty an absurd and detestable government?
31270	Why is it that scarcely any are executed but the poor?
31270	Why is that little, and the little freedom they enjoy, to be infringed?
31270	Why is the Republic a government accordant with nature and reason?
31270	Why is the sycophant thus added to the hypocrite, and the man who pretends to govern, sunk into the humble and submissive memorialist?
31270	Why not leave them as free to make their own bargains, as the law- makers are to let their farms and houses?
31270	Why pay men extravagantly, who have but little to do?
31270	Why should Burke wish to conceal his accounts?
31270	Why then are we to believe the same thing of another girl whom we never saw, told by nobody knows who, nor when, nor where?
31270	Why then does Mr. Burke charge outrages of this kind on a whole people?
31270	Why then has he declined the only thing that was worth while to write upon?
31270	Why then is it to be supposed they have changed with respect to man?
31270	Why then not trace the rights of man to the creation of man?
31270	Why then, does Mr. Burke talk of his house of peers as the pillar of the landed interest?
31270	Why, even by the enemies of his civil administration were his abilities very tenderly glanced at?
31270	Why, then, is man thus imposed upon, or why does he impose upon himself?
31270	Why, then, should we do otherwise with respect to constitutions?
31270	Why, then, some calm observer will ask, why is the work prosecuted, if these be the goodly matters it contains?
31270	Will England agree to the restoration of the family compact against which she has been fighting and scheming ever since it existed?
31270	Will any Jury deny to the Nation this right?
31270	Will he explain it?
31270	Will not the capture of one army after another satisfy him, must all become prisoners?
31270	Will such men never confine themselves to truth?
31270	Will the poor exclude themselves?
31270	Will the rich exclude themselves?
31270	Will they be for ever the deceivers of the people?
31270	Will they, who long since threatened to bring us to their feet, bow themselves to ours, and own that without us they are not a nation?
31270	Will you, said the Count D''Artois, sign what you say to be given to the king?
31270	With even a little reflexion, can any one tolerate it?
31270	With what kind of parental reflections can the father or mother contemplate their younger offspring?
31270	Would any of the primary assemblies have voted for a civil war?
31270	Would it not then have been the same if he had died of a fever or of the small pox, of old age, or of anything else?
31270	Would it not, even as a matter of economy, be far better to adopt means to prevent their becoming poor?
31270	Would they believe me a whit the more if the thing had been a fact?
31270	Would we make any office hereditary that required wisdom and abilities to fill it?
31270	Ye silly swains, thought I to myself, why do you torment yourselves thus?
31270	Ye simple men on both sides the question, do you not see through this courtly craft?
31270	Yet who, through this wilderness of error, has been to blame?
31270	[ NOTE by Paine: If it should be asked, how can man know these things?
31270	and all this because the Quixot age of chivalry nonsense is gone, what opinion can we form of his judgment, or what regard can we pay to his facts?
31270	and if a necessary thing, how can it be dispensed with?
31270	and in the same manner, what beyond the next boundary?
31270	are we more or less wise than others?
31270	are we sure that the Creator of man commissioned those things to be done?
31270	have ye thought of these things?
31270	my Lords, do we not see the blessed effect of having Kings in every thing we look at?
31270	or what inducement has the manufacturer?
31270	or why should we( the readers) believe him?
31270	or, when the monarchy is a child, where then is the wisdom?
31270	that is, were they written by Ezekiel and Daniel?
31270	there exists among my kind a man who pretends that he is born to govern me?
31270	were they written by the persons to whom they are ascribed?
31270	what have you to do with our independence?
31270	what is he?
31270	what volumes of thanks does America owe to Britain?
31270	whether it is proper language for a nation to use?
1750	''And do not things which move move in a place, and are not the things which are at rest at rest in a place?''
1750	''And shall our patience, which was not exhausted in the enquiry about music or drink, fail now that we are discoursing about the Gods?
1750	''And some move or rest in one place and some in more places than one?''
1750	''And when are all things created and how?''
1750	''And would he not be right?''
1750	''But can such a quality be implanted?''
1750	''But have they any such use?''
1750	''But have we not often already done so?''
1750	''But how is the state to educate them when they are as yet unable to understand the meaning of words?''
1750	''But is there such a drug?''
1750	''But is this the practice elsewhere than in Crete and Lacedaemon?
1750	''But should all kinds of theft incur the same penalty?''
1750	''But why offer such an alternative?
1750	''Certainly?''
1750	''Good: but how can you create it?''
1750	''How can he?''
1750	''How can they be, when the very colours of their faces are different?''
1750	''How do you mean?''
1750	''How do you mean?''
1750	''How do you mean?''
1750	''How do you mean?''
1750	''How do you mean?''
1750	''How do you mean?''
1750	''If that is the case, what is to be done?''
1750	''In what respect?''
1750	''In what respect?''
1750	''In what way do you mean?''
1750	''Of what laws?''
1750	''Shall we suffer the Stranger, Cleinias, to run down Sparta in this way?''
1750	''Then how shall we reject some and select others?''
1750	''Then why speak of such matters?''
1750	''To what are you referring?''
1750	''To what are you referring?''
1750	''True; but what is this marvellous knowledge which youth are to acquire, and of which we are ignorant?''
1750	''What Cretan or Lacedaemonian would approve of your omitting gymnastic?''
1750	''What are these divine necessities of knowledge?''
1750	''What are they?''
1750	''What are they?''
1750	''What do you mean by cherishing them?''
1750	''What do you mean?''
1750	''What do you mean?''
1750	''What do you mean?''
1750	''What do you mean?''
1750	''What do you mean?''
1750	''What do you mean?''
1750	''What do you mean?''
1750	''What foundation would you lay?''
1750	''What is he to do then?''
1750	''What is it?''
1750	''What is it?''
1750	''What is that?''
1750	''What is that?''
1750	''What is the bearing of that remark?''
1750	''What is the remedy?''
1750	''What is their method?''
1750	''What is your drift?''
1750	''What makes you say so?''
1750	''What shall we say or do to such persons?''
1750	''What will be the best way of accomplishing such an object?''
1750	''What will they say?''
1750	''What, the bodies of young infants?''
1750	''Whom do you mean by the third chorus?''
1750	''Why do not you and Megillus join us?''
1750	''Why do you say"improperly"?''
1750	''Why?''
1750	''Yes, but how do you apply the figure?''
1750	''You imply that the regulation of convivial meetings is a part of education; how will you prove this?''
1750	( ATHENIAN: My good sir, what do you mean?)
1750	--how shall we answer the divine men?
1750	; the insipid forms,''What do you mean?''
1750	ATHENIAN: Again; might there not be a judge over these brethren, of whom we were speaking?
1750	ATHENIAN: Also that they go of their own accord for the sake of the subsequent benefit?
1750	ATHENIAN: And all the other artists just now mentioned, if they were bidden to offer up each their special prayer, would do so?
1750	ATHENIAN: And an evil life too?
1750	ATHENIAN: And are not all the Gods the chiefest of all guardians, and do they not guard our highest interests?
1750	ATHENIAN: And are perception and memory, and opinion and prudence, heightened and increased?
1750	ATHENIAN: And are there harbours on the seaboard?
1750	ATHENIAN: And are they to consider only, and to be unable to set forth what they think?
1750	ATHENIAN: And as the soul orders and inhabits all things that move, however moving, must we not say that she orders also the heavens?
1750	ATHENIAN: And can he who does not know what the exact object is which is imitated, ever know whether the resemblance is truthfully executed?
1750	ATHENIAN: And did any one ever see this sort of convivial meeting rightly ordered?
1750	ATHENIAN: And do not all these seem to you to be commensurable with themselves?
1750	ATHENIAN: And do we not further observe that the first shoot of every living thing is by far the greatest and fullest?
1750	ATHENIAN: And do you admit also that they have all power which mortals and immortals can have?
1750	ATHENIAN: And does not the legislator and every one who is good for anything, hold this fear in the greatest honour?
1750	ATHENIAN: And has the place a fair proportion of hill, and plain, and wood?
1750	ATHENIAN: And have not thousands and thousands of cities come into being during this period and as many perished?
1750	ATHENIAN: And if they were extended to the other Hellenes, would it be an improvement on the present state of things?
1750	ATHENIAN: And in the village will there be the same war of family against family, and of individual against individual?
1750	ATHENIAN: And is any harm done to the lover of vicious dances or songs, or any good done to the approver of the opposite sort of pleasure?
1750	ATHENIAN: And is not the aim of the legislator similar?
1750	ATHENIAN: And is not this what you and I have to do at the present moment?
1750	ATHENIAN: And is there any neighbouring State?
1750	ATHENIAN: And is what you say applicable only to states, or also to villages?
1750	ATHENIAN: And may we not now further confirm what was then mentioned?
1750	ATHENIAN: And may we suppose this immoderate spirit to be more fatal when found among kings than when among peoples?
1750	ATHENIAN: And must not that of which we are in need be the one to which we were just now alluding?
1750	ATHENIAN: And nothing can be plainer than that the fairest bodies are those which grow up from infancy in the best and straightest manner?
1750	ATHENIAN: And now do we still hold to our former assertion, that rhythms and music in general are imitations of good and evil characters in men?
1750	ATHENIAN: And now let me proceed to another question: Who are to be the colonists?
1750	ATHENIAN: And now, I beseech you, reflect-- you would admit that we have a threefold knowledge of things?
1750	ATHENIAN: And now, what is to be the next step?
1750	ATHENIAN: And now, what will this city be?
1750	ATHENIAN: And of cities or governments or legislation, about which we are now talking, do you suppose that they could have any recollection at all?
1750	ATHENIAN: And one part of this subject has been already discussed by us, and there still remains another to be discussed?
1750	ATHENIAN: And ought not the legislator to determine these classes?
1750	ATHENIAN: And should each man conceive himself to be his own enemy:--what shall we say?
1750	ATHENIAN: And surely justice does not grow apart from temperance?
1750	ATHENIAN: And surely they are not like charioteers who are bribed to give up the victory to other chariots?
1750	ATHENIAN: And surely we three and they two-- five in all-- have acknowledged that they are good and perfect?
1750	ATHENIAN: And that of things in motion some were moving in one place, and others in more than one?
1750	ATHENIAN: And the body should have the most exercise when it receives most nourishment?
1750	ATHENIAN: And the chorus is made up of two parts, dance and song?
1750	ATHENIAN: And the legislator would do likewise?
1750	ATHENIAN: And the one is honourable, and the other dishonourable?
1750	ATHENIAN: And the one, like other meaner things, is a human quality, but the Gods have no part in anything of the sort?
1750	ATHENIAN: And the same view may be taken of the pastime of drinking wine, if we are right in supposing that the same good effect follows?
1750	ATHENIAN: And the uneducated is he who has not been trained in the chorus, and the educated is he who has been well trained?
1750	ATHENIAN: And their opposites, therefore, would fall under the opposite class?
1750	ATHENIAN: And to what earthly rulers can they be compared, or who to them?
1750	ATHENIAN: And to which of the above- mentioned classes of guardians would any man compare the Gods without absurdity?
1750	ATHENIAN: And we acknowledge that all mortal creatures are the property of the Gods, to whom also the whole of heaven belongs?
1750	ATHENIAN: And we may conceive this to be true in the same way of other practices?
1750	ATHENIAN: And we must suppose this event to have taken place many ages after the deluge?
1750	ATHENIAN: And we ought, if possible, to provide them with a quiet ruler?
1750	ATHENIAN: And we were saying just now, that when men are at war the leader ought to be a brave man?
1750	ATHENIAN: And what are the principles on which men rule and obey in cities, whether great or small; and similarly in families?
1750	ATHENIAN: And what arrangement of life to be found anywhere is preferable to this community which we are now assigning to them?
1750	ATHENIAN: And what breadth is?
1750	ATHENIAN: And what comes third, and what fourth?
1750	ATHENIAN: And what has it been the object of our argument to show?
1750	ATHENIAN: And what if besides being a coward he has no skill?
1750	ATHENIAN: And what is beauty of figure, or beautiful melody?
1750	ATHENIAN: And what is the definition of that which is named''soul''?
1750	ATHENIAN: And what is the reason that dances and contests of this sort hardly ever exist in states, at least not to any extent worth speaking of?
1750	ATHENIAN: And what strain is suitable for heroes?
1750	ATHENIAN: And what strain will they sing, and what muse will they hymn?
1750	ATHENIAN: And what would you say about the body, my friend?
1750	ATHENIAN: And what would you say of the commander of an army?
1750	ATHENIAN: And what would you say of the state?
1750	ATHENIAN: And when rejoicing in our good fortune, we are unable to be still?
1750	ATHENIAN: And when we see soul in anything, must we not do the same-- must we not admit that this is life?
1750	ATHENIAN: And which may be supposed to be the truer judgment-- that of the inferior or of the better soul?
1750	ATHENIAN: And which of these ten motions ought we to prefer as being the mightiest and most efficient?
1750	ATHENIAN: And will he not be in a most wretched plight?
1750	ATHENIAN: And will he who does not know what is true be able to distinguish what is good and bad?
1750	ATHENIAN: And would not every one always make laws for the sake of the best?
1750	ATHENIAN: And would not that also be the desire of the legislator?
1750	ATHENIAN: And yet I have repeated what I am saying a good many times; but I suppose that you have never seen a city which is under a tyranny?
1750	ATHENIAN: And you know that these are two distinct things, and that there is a third thing called depth?
1750	ATHENIAN: And, according to the true order, the laws relating to marriage should be those which are first determined in every state?
1750	ATHENIAN: And, fourthly, that slaves should be ruled, and their masters rule?
1750	ATHENIAN: Are we agreed thus far?
1750	ATHENIAN: Are we assured that there are two things which lead men to believe in the Gods, as we have already stated?
1750	ATHENIAN: Are you speaking of the soul?
1750	ATHENIAN: But are sure that it must be vast and incalculable?
1750	ATHENIAN: But can a kingship be destroyed, or was any other form of government ever destroyed, by any but the rulers themselves?
1750	ATHENIAN: But can a man who does not know a thing, as we were saying, know that the thing is right?
1750	ATHENIAN: But do we imagine carelessness and idleness and luxury to be virtues?
1750	ATHENIAN: But how can I in one word rightly comprehend all of them?
1750	ATHENIAN: But may we not also say that the soul of the slave is utterly corrupt, and that no man of sense ought to trust them?
1750	ATHENIAN: But then, my good friends, why did the settlement and legislation of their country turn out so badly?
1750	ATHENIAN: But what form of polity are we going to give the city?
1750	ATHENIAN: But what shall be our next musical law or type?
1750	ATHENIAN: But what was the ruin of this glorious confederacy?
1750	ATHENIAN: But, if they are such as we conceive them to be, can we possibly suppose that they ever act in the spirit of carelessness and indolence?
1750	ATHENIAN: Can any of us imagine a better mode of effecting this object than that of the Egyptians?
1750	ATHENIAN: Can any one who makes such laws escape ridicule?
1750	ATHENIAN: Do not all human things partake of the nature of soul?
1750	ATHENIAN: Do we not consider each of ourselves to be one?
1750	ATHENIAN: Do we not regard all music as representative and imitative?
1750	ATHENIAN: Do you believe that there is any truth in ancient traditions?
1750	ATHENIAN: Do you imagine that I delay because I am in a perplexity?
1750	ATHENIAN: Do you remember our old admission, that if the soul was prior to the body the things of the soul were also prior to those of the body?
1750	ATHENIAN: Does a captain require only to have nautical knowledge in order to be a good captain, whether he is sea- sick or not?
1750	ATHENIAN: Does he not return to the state of soul in which he was when a young child?
1750	ATHENIAN: Does not a little word extinguish all pleasures of that sort?
1750	ATHENIAN: Does not the discontented and ungracious nature appear to you to be full of lamentations and sorrows more than a good man ought to be?
1750	ATHENIAN: Does not the general aim at victory and superiority in war, and do not the physician and his assistants aim at producing health in the body?
1750	ATHENIAN: Does not this kind of fear preserve us in many important ways?
1750	ATHENIAN: Fifthly, if I am not mistaken, comes the principle that the stronger shall rule, and the weaker be ruled?
1750	ATHENIAN: Good; and what measures ought the legislator to have then taken in order to avert this calamity?
1750	ATHENIAN: Have you forgotten, Cleinias, the name of a friend who is really of yesterday?
1750	ATHENIAN: He sings well and dances well; now must we add that he sings what is good and dances what is good?
1750	ATHENIAN: How would you prove it?
1750	ATHENIAN: How, then, shall we reassure him, and get him to sing?
1750	ATHENIAN: How, then, was this advantage lost under Cambyses, and again recovered under Darius?
1750	ATHENIAN: I mean this: when one thing changes another, and that another, of such will there be any primary changing element?
1750	ATHENIAN: I should like to know whether temperance without the other virtues, existing alone in the soul of man, is rightly to be praised or blamed?
1750	ATHENIAN: I suppose that courage is a part of virtue?
1750	ATHENIAN: I suppose that our enquiry has reference to the soul?
1750	ATHENIAN: I suppose that there must be rulers and subjects in states?
1750	ATHENIAN: I think that I have clearly stated in the former part of the discussion, but if I did not, let me now state-- CLEINIAS: What?
1750	ATHENIAN: I will:--''Surely,''they say,''the governing power makes whatever laws have authority in any state''?
1750	ATHENIAN: I will; or rather I will show you my meaning by a question, and do you please to answer me: You know, I suppose, what length is?
1750	ATHENIAN: If the soul carries round the sun and moon, and the other stars, does she not carry round each individual of them?
1750	ATHENIAN: If we were to see this power existing in any earthy, watery, or fiery substance, simple or compound-- how should we describe it?
1750	ATHENIAN: If, then, drinking and amusement were regulated in this way, would not the companions of our revels be improved?
1750	ATHENIAN: In all states the birth of children goes back to the connexion of marriage?
1750	ATHENIAN: In how many generations would this be attained?
1750	ATHENIAN: In the first place, then, the revellers as well as the soldiers will require a ruler?
1750	ATHENIAN: In what respect?
1750	ATHENIAN: In which, then, of the parts or institutions of the state is any such guardian power to be found?
1750	ATHENIAN: Is not the effect of this quite the opposite of the effect of the other?
1750	ATHENIAN: Is there any argument which will prove to us that we ought to encourage the taste for drinking instead of doing all we can to avoid it?
1750	ATHENIAN: Let us see; what are we saying?
1750	ATHENIAN: May I still make use of fable to some extent, in the hope that I may be better able to answer your question: shall I?
1750	ATHENIAN: May we not fairly make answer to him on behalf of the poets?
1750	ATHENIAN: Must not they be truly unfortunate whose souls are compelled to pass through life always hungering?
1750	ATHENIAN: Must we not appoint a sober man and a wise to be our master of the revels?
1750	ATHENIAN: Must we not, then, try in every possible way to prevent our youth from even desiring to imitate new modes either in dance or song?
1750	ATHENIAN: Next follows the principle that the noble should rule over the ignoble; and, thirdly, that the elder should rule and the younger obey?
1750	ATHENIAN: No; but, if there had been, might not such a draught have been of use to the legislator as a test of courage?
1750	ATHENIAN: Now, which is in the truest sense inferior, the man who is overcome by pleasure or by pain?
1750	ATHENIAN: Of what nature is the movement of mind?
1750	ATHENIAN: Once more, are all of us equally delighted with every sort of dance?
1750	ATHENIAN: One soul or more?
1750	ATHENIAN: Or an artist, who was clever in his profession, but a rogue?
1750	ATHENIAN: Reflect; may not banqueters and banquets be said to constitute a kind of meeting?
1750	ATHENIAN: Shall we say then that it is the soul which controls heaven and earth, and the whole world?
1750	ATHENIAN: Shall we, then, take this as the next point to which our attention should be directed?
1750	ATHENIAN: Should you like to see an example of the double and single method in legislation?
1750	ATHENIAN: Some one might say to us, What is the drift of all this?
1750	ATHENIAN: Suppose that we give this puppet of ours drink,--what will be the effect on him?
1750	ATHENIAN: Surely God must not be supposed to have a nature which He Himself hates?
1750	ATHENIAN: Tell me, Strangers, is a God or some man supposed to be the author of your laws?
1750	ATHENIAN: That is to say, length is naturally commensurable with length, and breadth with breadth, and depth in like manner with depth?
1750	ATHENIAN: The brave man is less likely than the coward to be disturbed by fears?
1750	ATHENIAN: The case is the same?
1750	ATHENIAN: Then I suppose that we must consider this subject?
1750	ATHENIAN: Then at that time he will have the least control over himself?
1750	ATHENIAN: Then half the subject may now be considered to have been discussed; shall we proceed to the consideration of the other half?
1750	ATHENIAN: Then he who is well educated will be able to sing and dance well?
1750	ATHENIAN: Then how can we carry out our purpose with decorum?
1750	ATHENIAN: Then not only an old man but also a drunkard becomes a second time a child?
1750	ATHENIAN: Then now I may proceed?
1750	ATHENIAN: Then the unjust life must not only be more base and depraved, but also more unpleasant than the just and holy life?
1750	ATHENIAN: Then what life is agreeable to God, and becoming in His followers?
1750	ATHENIAN: There are ten thousand likenesses of objects of sight?
1750	ATHENIAN: There is surely no difficulty in seeing, Cleinias, what is in accordance with the order of nature?
1750	ATHENIAN: They rank under the opposite class?
1750	ATHENIAN: This, then, has been said for the sake-- MEGILLUS: Of what?
1750	ATHENIAN: True, Cleinias; but then what should the lawgiver do when this evil is of long standing?
1750	ATHENIAN: Very good; but may I make one or two corrections in what I have been saying?
1750	ATHENIAN: Well, and about the good and the honourable, are we to take the same view?
1750	ATHENIAN: Well, and is not rapid growth without proper and abundant exercise the source endless evils in the body?
1750	ATHENIAN: Well, but let me ask, how is the country supplied with timber for ship- building?
1750	ATHENIAN: Well, but ought we not to desire to see it, and to see where it is to be found?
1750	ATHENIAN: Well, now, and does not the argument show that there is one common desire of all mankind?
1750	ATHENIAN: Well, then, by the Gods themselves I conjure you to tell me-- if they are to be propitiated, how are they to be propitiated?
1750	ATHENIAN: Well, then, if I tell you what are my notions of education, will you consider whether they satisfy you?
1750	ATHENIAN: Well, then, if neither of you can answer, shall I answer this question which you deem so absurd?
1750	ATHENIAN: Well, then, must we do as we said?
1750	ATHENIAN: Well, then; what shall we say or do?
1750	ATHENIAN: Were we not a little while ago quite convinced that no silver or golden Plutus should dwell in our state?
1750	ATHENIAN: What else can he say who declares that the Gods are always lenient to the doers of unjust acts, if they divide the spoil with them?
1750	ATHENIAN: What laws are more worthy of our attention than those which have regulated such cities?
1750	ATHENIAN: What will be our first law?
1750	ATHENIAN: What, then, leads us astray?
1750	ATHENIAN: Which of you will first tell me to which of these classes his own government is to be referred?
1750	ATHENIAN: Why, do you think that you can reckon the time which has elapsed since cities first existed and men were citizens of them?
1750	ATHENIAN: Will he not live painfully and to his own disadvantage?
1750	ATHENIAN: Yes; and courage is a part of virtue, and cowardice of vice?
1750	ATHENIAN: You mean to say that there is more rock than plain?
1750	ATHENIAN: You will surely remember our saying that all things were either at rest or in motion?
1750	ATHENIAN:''And whoever transgresses these laws is punished as an evil- doer by the legislator, who calls the laws just''?
1750	ATHENIAN:''And you would rather have a touchstone in which there is no risk and no great danger than the reverse?''
1750	ATHENIAN:''Come, legislator,''we will say to him;''what are the conditions which you require in a state before you can organize it?''
1750	ATHENIAN:''Did we not hear you just now saying, that the legislator ought not to allow the poets to do what they liked?
1750	Again, when any one prefers beauty to virtue, what is this but the real and utter dishonour of the soul?
1750	All artists would pray for certain conditions under which to exercise their art: and would not the legislator do the same?
1750	Am I not right in maintaining that a good education is that which tends most to the improvement of mind and body?
1750	Am I not right in saying that a good education tends to the improvement of body and mind?
1750	Am I not right?
1750	And according to yet a third view, art has part with them, for surely in a storm it is well to have a pilot?
1750	And are there any other uses of well- ordered potations?
1750	And are there not three kinds of knowledge-- a knowledge( 1) of the essence,( 2) of the definition,( 3) of the name?
1750	And are there wars, not only of state against state, but of village against village, of family against family, of individual against individual?
1750	And did not this show that we were dissatisfied with the poets?
1750	And did we not say that the souls of the drinkers, when subdued by wine, are made softer and more malleable at the hand of the legislator?
1750	And did you ever observe that the gentlemen doctors practise upon freemen, and that slave doctors confine themselves to slaves?
1750	And do all men equally like all dances?
1750	And do not all human things share in soul, and is not man the most religious of animals and the possession of the Gods?
1750	And do they move and rest, some in one place, some in more?
1750	And do vicious measures and strains do any harm, or good measures any good to the lovers of them?
1750	And do we suppose that the ignorance of this truth is less fatal to kings than to peoples?
1750	And do you think that superiority in war is the proper aim of government?
1750	And does this extend to states and villages as well as to individuals?
1750	And does wine equally stimulate the reasoning faculties?
1750	And first, let me ask you who are to be the colonists?
1750	And further, that pleasure is different from anger, and has an opposite power, working by persuasion and deceit?
1750	And has not each of them had every form of government many times over, now growing larger, now smaller, and again improving or declining?
1750	And has this convivial society ever been rightly ordered?
1750	And have we not a similar object at the present moment?
1750	And have we not proved that the self- moved is the source of motion in other things?
1750	And having spoken well, may I add that you have been well answered?
1750	And how will they be best distributed?
1750	And if he replies''The pleasant,''then I should say to him,''O my father, did you not tell me that I should live as justly as possible''?
1750	And if so, are they not to be preferred to other modes of training because they are painless?
1750	And if so, we shall be right in saying that the soul is prior and superior to the body, and the body by nature subject and inferior to the soul?
1750	And if that is a ridiculous error in speaking of men, how much more in speaking of the Gods?
1750	And if they were boxers or wrestlers, would they think of entering the lists without many days''practice?
1750	And if this be true, are not the just and the honourable at one time all the same, and at another time in the most diametrical opposition?
1750	And in time of war he must be a man of courage and absolutely devoid of fear, if this be possible?
1750	And is God to be conceived of as a careless, indolent fellow, such as the poet would compare to a stingless drone?
1750	And is a man his own enemy?
1750	And is it not as disgraceful for Solon and Lycurgus to lay down false precepts about the institutions of life as for Homer and Tyrtaeus?
1750	And is not courage a part of virtue, and cowardice of vice?
1750	And is not man the most religious of all animals?
1750	And is not this true of ideals of government in general?
1750	And is the surrounding country productive, or in need of importations?
1750	And is the surrounding country self- supporting?
1750	And is there a fair proportion of hill and plain and wood?
1750	And is there any higher knowledge than the knowledge of the existence and power of the Gods?
1750	And let me ask you a question:--Do we not distinguish two kinds of fear, which are very different?
1750	And may not convivial meetings have a similar remedial use?
1750	And may we not fear that, if they are allowed to utter injudicious prayers, they will bring the greatest misfortunes on the state?
1750	And now let us pass under review the examiners themselves; what will their examination be, and how conducted?
1750	And now shall we call in our colonists and make a speech to them?
1750	And now, Megillus and Cleinias, how can we put to the proof the value of our words?
1750	And now, has our discussion been of any use?
1750	And now, how shall we proceed?
1750	And now, what is this city?
1750	And now, who is to have the superintendence of the country, and what shall be the arrangement?
1750	And ought not the legislator to determine these classes?
1750	And shall our soldiers go out to fight for life and kindred and property unprepared, because sham fights are thought to be ridiculous?
1750	And soul too is life?
1750	And still more, who can compel women to eat and drink in public?
1750	And that Apollo and the Muses and Dionysus gave us harmony and rhythm?
1750	And the motion which is not self- moved will be inferior to this?
1750	And the soul which orders all things must also order the heavens?
1750	And thinkest thou, bold man, that thou needest not to know this?
1750	And this soul of the sun, which is better than the sun, whether driving him in a chariot or employing any other agency, is by every man called a God?
1750	And to that I rejoin:--O my father, did you not wish me to live as happily as possible?
1750	And we agreed that if the soul was prior to the body, the things of the soul were prior to the things of the body?
1750	And what admonition can be more appropriate than the assurance which we formerly gave, that the souls of the dead watch over mortal affairs?
1750	And what can be worse than this?
1750	And what caused their ruin?
1750	And what greater good or evil can any destiny ever make us undergo?
1750	And what honours shall be paid to these examiners, whom the whole state counts worthy of the rewards of virtue?
1750	And what is a true taste?
1750	And what is the definition of the thing which is named''soul''?
1750	And what is the right way of living?
1750	And what shall be the punishment suited to him who has thrown away his weapons of defence?
1750	And what shall he suffer who slays him who of all men, as they say, is his own best friend?
1750	And what songs shall he sing?
1750	And what, then, is to be regarded as the origin of government?
1750	And which is the truer judgment?
1750	And which is worse,--to be overcome by pain, or by pleasure?
1750	And who would ever think of establishing such a practice by law?
1750	And why?
1750	And will any legislator be found to make such actions legal?
1750	And yet if he goes to a doctor or a gymnastic master, does he not make himself ill in the hope of getting well?
1750	And yet, why am I disquieted, for I believe that the same principle applies equally to all human things?
1750	And you compel your poets to declare that the righteous are happy, and that the wicked man, even if he be as rich as Midas, is unhappy?
1750	And, further, may we not suppose that the fear of impiety will enable them to master that which other inferior people have mastered?
1750	Any neighbouring states?
1750	Any one may easily imagine the questions which have to be asked in all such cases: What did he wound, or whom, or how, or when?
1750	Are beautiful things not the same to us all, or are they the same in themselves, but not in our opinion of them?
1750	Are men who have these institutions only to eat and fatten like beasts?
1750	Are not those who train in gymnasia, at first beginning reduced to a state of weakness?
1750	Are our guardians only to know that each of them is many, or also how and in what way they are one?
1750	Are there harbours?
1750	Are they charioteers of contending pairs of steeds, or pilots of vessels?
1750	Are they not competitors in the greatest of all contests, and have they not innumerable rivals?
1750	Are they not strivers for mastery in the greatest of combats?
1750	Are we likely ever to be in a virtuous condition, if we can not tell whether virtue is many, or four, or one?
1750	Are we to live in sports always?
1750	Are you not surprised at any one of his own accord bringing upon himself deformity, leanness, ugliness, decrepitude?
1750	As far as we can guess at this distance of time, what happened was as follows:-- MEGILLUS: What?
1750	At the beginning of the third book, Plato abruptly asks the question, What is the origin of states?
1750	But admitting all this, what follows?
1750	But can any one form an estimate of any society, which is intended to have a ruler, and which he only sees in an unruly and lawless state?
1750	But did we not say that kingdoms or governments can only be subverted by themselves?
1750	But how can a state be in a right condition which can not justly award honour?
1750	But how can we make them sing?
1750	But how can we take precautions against the unnatural loves of either sex, from which innumerable evils have come upon individuals and cities?
1750	But how ought we to define courage?
1750	But if honour is to be attributed to justice, are just sufferings honourable, or only just actions?
1750	But is our own language consistent?
1750	But is there any potion which might serve as a test of overboldness and excessive and indiscreet boasting?
1750	But shall this new word of ours, like an oracle of God, be only spoken, and get away without giving any explanation or verification of itself?
1750	But then who is to arrange all this?
1750	But then, what should the lawgiver do?
1750	But to whom are they to be taught, and when?
1750	But what do I mean?
1750	But what is a true taste?
1750	But what weapons shall we use, and how shall we direct them?
1750	But where shall we find the magistrate who is worthy to supervise them or look into their short- comings and crooked ways?
1750	But who, Cleinias and Megillus, will order for us in the colony all this matter of the magistrates, and the scrutinies of them?
1750	But why are they so rarely practised?
1750	But why have I said all this?
1750	But, in the present unfortunate state of opinion, who would dare to establish them?
1750	CLEINIAS: About what thing?
1750	CLEINIAS: About what?
1750	CLEINIAS: About what?
1750	CLEINIAS: And can you show that what you have been saying is true?
1750	CLEINIAS: And how, Stranger, can we act most fairly under the circumstances?
1750	CLEINIAS: And that mind was the leader of the four, and that to her the three other virtues and all other things ought to have regard?
1750	CLEINIAS: And we said that virtue was of four kinds?
1750	CLEINIAS: And what are the laws about music and dancing in Egypt?
1750	CLEINIAS: And what do you call the true mode of service?
1750	CLEINIAS: And what is the inference?
1750	CLEINIAS: And what law would you advise them to pass if this one failed?
1750	CLEINIAS: And what necessities of knowledge are there, Stranger, which are divine and not human?
1750	CLEINIAS: And what ought the legislator to decide, and what ought he to leave to the courts of law?
1750	CLEINIAS: And who is this God?
1750	CLEINIAS: And would he not be right?
1750	CLEINIAS: Assuredly: but may we not now, Stranger, prescribe these studies as necessary, and so fill up the lacunae of our laws?
1750	CLEINIAS: But do you really imagine, Stranger, that this is the way in which poets generally compose in States at the present day?
1750	CLEINIAS: But has such a draught, Stranger, ever really been known among men?
1750	CLEINIAS: But how will an old man be able to attend to such great charges?
1750	CLEINIAS: But is there any difficulty in proving the existence of the Gods?
1750	CLEINIAS: But what is the fact?
1750	CLEINIAS: But why is the word''nature''wrong?
1750	CLEINIAS: But why, Stranger, do not you and Megillus take a part in our new city?
1750	CLEINIAS: But, Stranger, are we to impose this great amount of exercise upon newly- born infants?
1750	CLEINIAS: By what possible arguments, Stranger, can any man persuade himself of such a monstrous doctrine?
1750	CLEINIAS: Consistent in what?
1750	CLEINIAS: For example, where?
1750	CLEINIAS: Having what in view do you ask that question?
1750	CLEINIAS: How can I possibly say so?
1750	CLEINIAS: How can there be anything greater?
1750	CLEINIAS: How can they have any other?
1750	CLEINIAS: How can they, when the very colours of their faces differ?
1750	CLEINIAS: How can they?
1750	CLEINIAS: How can we have an examination and also a good one?
1750	CLEINIAS: How do you mean?
1750	CLEINIAS: How do you mean?
1750	CLEINIAS: How do you mean?
1750	CLEINIAS: How does that bear upon any of the matters of which we have been speaking?
1750	CLEINIAS: How is that arranged?
1750	CLEINIAS: How is that?
1750	CLEINIAS: How is that?
1750	CLEINIAS: How is that?
1750	CLEINIAS: How shall we proceed, Stranger?
1750	CLEINIAS: How so?
1750	CLEINIAS: How so?
1750	CLEINIAS: How so?
1750	CLEINIAS: How so?
1750	CLEINIAS: How two?
1750	CLEINIAS: How would that be?
1750	CLEINIAS: How would you advise the guardian of the law to act?
1750	CLEINIAS: How?
1750	CLEINIAS: How?
1750	CLEINIAS: How?
1750	CLEINIAS: How?
1750	CLEINIAS: How?
1750	CLEINIAS: I suppose, Megillus, that this companion virtue of which the Stranger speaks, must be temperance?
1750	CLEINIAS: In what respect?
1750	CLEINIAS: In what respect?
1750	CLEINIAS: In what respect?
1750	CLEINIAS: In what way do you mean?
1750	CLEINIAS: In what way?
1750	CLEINIAS: In what way?
1750	CLEINIAS: Is not that true?
1750	CLEINIAS: Lies of what nature?
1750	CLEINIAS: Of what are you speaking?
1750	CLEINIAS: Of what victory are you speaking?
1750	CLEINIAS: Once more, what do you mean?
1750	CLEINIAS: Once more, what do you mean?
1750	CLEINIAS: Such as what?
1750	CLEINIAS: Then what are we to do in our own country, Stranger, seeing that there are such differences in the treatment of slaves by their owners?
1750	CLEINIAS: Then what is to be the inference?
1750	CLEINIAS: Then why was there any need to speak of the matter at all?
1750	CLEINIAS: To what are you referring?
1750	CLEINIAS: To what are you referring?
1750	CLEINIAS: To what are you referring?
1750	CLEINIAS: To what do you refer in this instance?
1750	CLEINIAS: To what do you refer?
1750	CLEINIAS: To what do you refer?
1750	CLEINIAS: To what?
1750	CLEINIAS: True; but what is this study which you describe as wonderful and fitting for youth to learn, but of which we are ignorant?
1750	CLEINIAS: Very good, Stranger; and what shall we say in answer to these objections?
1750	CLEINIAS: Very good: And now what, according to you, is to be the salvation of our government and of our laws, and how is it to be effected?
1750	CLEINIAS: Well, Stranger, and may he not very fairly say so?
1750	CLEINIAS: Well, Stranger, and what is the reason of this?
1750	CLEINIAS: Well, and have we not already opposed the popular voice in many important enactments?
1750	CLEINIAS: What answer shall we make to him?
1750	CLEINIAS: What are the inconsistencies which you observe in us?
1750	CLEINIAS: What are the two kinds?
1750	CLEINIAS: What are they?
1750	CLEINIAS: What are they?
1750	CLEINIAS: What are they?
1750	CLEINIAS: What are they?
1750	CLEINIAS: What are they?
1750	CLEINIAS: What are they?
1750	CLEINIAS: What are they?
1750	CLEINIAS: What are they?
1750	CLEINIAS: What are we to observe about it?
1750	CLEINIAS: What are you going to ask?
1750	CLEINIAS: What consolation will you offer him?
1750	CLEINIAS: What direction?
1750	CLEINIAS: What do you bid us keep in mind?
1750	CLEINIAS: What do you mean, Stranger, by this remark?
1750	CLEINIAS: What do you mean, Stranger?
1750	CLEINIAS: What do you mean, and what new thing is this?
1750	CLEINIAS: What do you mean, my good sir?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What do you mean?
1750	CLEINIAS: What doctrine do you mean?
1750	CLEINIAS: What had you in your mind when you said that?
1750	CLEINIAS: What have we to do?
1750	CLEINIAS: What have you got to say?
1750	CLEINIAS: What have you to say, Stranger?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is it?
1750	CLEINIAS: What is that story?
1750	CLEINIAS: What is that?
1750	CLEINIAS: What is that?
1750	CLEINIAS: What is that?
1750	CLEINIAS: What is that?
1750	CLEINIAS: What is the cause, Stranger, of this extreme hesitation?
1750	CLEINIAS: What is the other half, and how do you divide the subject?
1750	CLEINIAS: What is their method?
1750	CLEINIAS: What is this, Stranger, that you are saying?
1750	CLEINIAS: What jests?
1750	CLEINIAS: What kind of ignorance do you mean?
1750	CLEINIAS: What makes you say so?
1750	CLEINIAS: What method can we devise of electing them?
1750	CLEINIAS: What more have you to say?
1750	CLEINIAS: What ought we to say then?
1750	CLEINIAS: What penalty?
1750	CLEINIAS: What question?
1750	CLEINIAS: What shall we say or do to these persons?
1750	CLEINIAS: What terms?
1750	CLEINIAS: What then are we to do, Stranger, under these circumstances?
1750	CLEINIAS: What traditions?
1750	CLEINIAS: What troubles you, Stranger?
1750	CLEINIAS: What was the error?
1750	CLEINIAS: What would you expect?
1750	CLEINIAS: What, Stranger, is the drift of your comparison?
1750	CLEINIAS: What?
1750	CLEINIAS: What?
1750	CLEINIAS: What?
1750	CLEINIAS: What?
1750	CLEINIAS: What?
1750	CLEINIAS: What?
1750	CLEINIAS: What?
1750	CLEINIAS: Which are they?
1750	CLEINIAS: Which do you mean?
1750	CLEINIAS: Which will you take?
1750	CLEINIAS: Who are those who compose the third choir, Stranger?
1750	CLEINIAS: Why so?
1750	CLEINIAS: Why, Stranger, what other reason is there?
1750	CLEINIAS: Will you try to be a little plainer?
1750	CLEINIAS: You are speaking of harmless pleasure, are you not?
1750	CLEINIAS: You mean that in each of them there is a principle of superiority or inferiority to self?
1750	CLEINIAS: You mean the evil of blaming antiquity in states?
1750	CLEINIAS: You mean to ask whether we should call such a self- moving power life?
1750	CLEINIAS: You mean to say that the essence which is defined as the self- moved is the same with that which has the name soul?
1750	CLEINIAS: You mean, I suppose, their serious and noble pursuit?
1750	CLEINIAS: You would assume, as you say, a tyrant who was young, temperate, quick at learning, having a good memory, courageous, of a noble nature?
1750	CLEINIAS: Your words are reasonable enough; but shall we find any good or true notion about the stars?
1750	Can he who is good for anything be ignorant of all this without discredit where great and glorious truths are concerned?
1750	Can there be any more philosophical speculation than how to reduce many things which are unlike to one idea?
1750	Can we be right in praising any one who cares for great matters and leaves the small to take care of themselves?
1750	Can we conceive of any other than that which has been already given-- the motion which can move itself?
1750	Can we keep our temper with them, when they compel us to argue on such a theme?
1750	Can we say?
1750	Can you tell me?
1750	Come, legislator, let us say to him, and what are the conditions which you would have?
1750	Did we not arrive at the conclusion that parents ought to govern their children, and the elder the younger, and the noble the ignoble?
1750	Did we not imply that the poets are not always quite capable of knowing what is good or evil?
1750	Did you ever observe that there are beautiful things of which men often say,''What wonders they would have effected if rightly used?''
1750	Do not these qualities entirely desert a man if he becomes saturated with drink?
1750	Do some figures, then, appear to be beautiful which are not?
1750	Do we not often hear of wages being adjusted in proportion to the profits of employers?
1750	Do you agree with me thus far?
1750	Do you mean some form of democracy, or oligarchy, or aristocracy, or monarchy?
1750	Do you not see that a drunken pilot or a drunken ruler of any sort will ruin ship, chariot, army-- anything, in short, of which he has the direction?
1750	Do you remember the image in which I likened the men for whom laws are now made to slaves who are doctored by slaves?
1750	Do you remember the names of the Fates?
1750	For boys and girls ought to learn to dance and practise gymnastic exercises-- ought they not?
1750	For do not love, ignorance, avarice, wealth, beauty, strength, while they stimulate courage, also madden and intoxicate the soul?
1750	For of doctors are there not two kinds?
1750	For reflect-- if women are not to have the education of men, some other must be found for them, and what other can we propose?
1750	For surely neither of them can be charged with neglect if they fail to attend to something which is beyond their power?
1750	For there is a thing which has occurred times without number in states-- CLEINIAS: What thing?
1750	For what good can the just man have which is separated from pleasure?
1750	For why should a writer say over again, in a more imperfect form, what he had already said in his most finished style and manner?
1750	For, O my friends, how can there be the least shadow of wisdom when there is no harmony?
1750	Have we already forgotten what was said a little while ago?
1750	Have we ever determined in what respect these two classes of actions differ from one another?
1750	Have we not already decided that no gold or silver Plutus shall be allowed in our city?
1750	Have we not heard of Iccus of Tarentum and other wrestlers who abstained wholly for a time?
1750	Have we not mentioned all motions that there are, and comprehended them under their kinds and numbered them with the exception, my friends, of two?
1750	He will say,--''May I not do what I will with my own, and give much to my friends, and little to my enemies?''
1750	Here are three kinds of love: ought the legislator to prohibit all of them equally, or to allow the virtuous love to remain?
1750	How can a thing which is moved by another ever be the beginning of change?
1750	How can a word not understood be the basis of legislation?
1750	How can they be saved from those passions which reason forbids them to indulge, and which are the ruin of so many?
1750	How can we legislate about these consecrated strains without incurring ridicule?
1750	How can we prove that what I am saying is true?
1750	How could he have?
1750	How in the less can we find an image of the greater?
1750	How ought he to answer this question?
1750	How shall we devise a remedy and way of escape out of so great a danger?
1750	How shall we perfect the ideas of our guardians about virtue?
1750	How then can the advocate of justice be other than noble?
1750	How then can we rightly order the distribution of the land?
1750	I should like to know whether you and Megillus would agree with me in what I am about to say; for my opinion is-- CLEINIAS: What?
1750	I suppose that you have never seen a city which is subject to a tyranny?
1750	I will simply ask once more whether we shall lay down as one of our principles of song-- CLEINIAS: What?
1750	If so, in what kind of sports?
1750	If they do, how can they escape the fate of a fatted beast, which is to be torn in pieces by some other beast more valiant than himself?
1750	In a ship, when the pilot and the sailors unite their perceptions with the piloting mind, do they not save both themselves and their craft?
1750	In the first place, let us-- CLEINIAS: Do what?
1750	In the next place, we acknowledge that the soul is the cause of good and evil, just and unjust, if we suppose her to be the cause of all things?
1750	In the process of gestation?
1750	In what other manner could we ever study the art of self- defence?
1750	Is he the better who accomplishes his ends in a double way, or he who works in one way, and that the ruder and inferior?
1750	Is not justice noble, which has been the civiliser of humanity?
1750	Is not justice the civilizer of mankind?
1750	Is not such knowledge a disgrace to a man of sense, especially where great and glorious truths are concerned?
1750	Is not the origin of music as follows?
1750	Is not this the fact?
1750	Is the approval of gods and men to be deemed good and honourable, but unpleasant, and their disapproval the reverse?
1750	Is the poet to train his choruses as he pleases, without reference to virtue or vice?
1750	Is there any other way in which his neglect can be explained?
1750	Is there not one claim of authority which is always just,--that of fathers and mothers and in general of progenitors to rule over their offspring?
1750	Is there timber for ship- building?
1750	Is this due to the ignorance of mankind and their legislators?
1750	Let me ask again, Are you and I agreed about this?
1750	Let me ask another question: What is the name which is given to self- motion when manifested in any material substance?
1750	Let us see: Are there not two kinds of fear-- fear of evil and fear of an evil reputation?
1750	Let us then once more ask the question, To what end has all this been said?
1750	Looking at these and the like examples, what ought we to do concerning property in slaves?
1750	MEGILLUS: And would he not be justified?
1750	MEGILLUS: But were you not right and wise in speaking as you did, and we in assenting to you?
1750	MEGILLUS: How do you mean; and why do you blame them?
1750	MEGILLUS: How do you mean?
1750	MEGILLUS: Ought I to answer first, since I am the elder?
1750	MEGILLUS: To what are you referring, and what do you mean?
1750	MEGILLUS: What advantage?
1750	MEGILLUS: What do you mean, Stranger?
1750	MEGILLUS: What do you mean?
1750	MEGILLUS: What do you mean?
1750	MEGILLUS: What is it?
1750	MEGILLUS: What is it?
1750	MEGILLUS: What is it?
1750	MEGILLUS: What laws do you mean?
1750	MEGILLUS: What security?
1750	MEGILLUS: What shall we do, Cleinias?
1750	MEGILLUS: What word?
1750	MEGILLUS: When do you mean?
1750	MEGILLUS: When the son is young and foolish, you mean?
1750	MEGILLUS: Why, my good friend, how could any Lacedaemonian say anything else?
1750	MEGILLUS: Yes; but will he ever succeed in making all mankind use the same language about them?
1750	MEGILLUS: You are speaking of temperance?
1750	May any one come from any city of Crete?
1750	May any one come out of all Crete; and is the idea that the population in the several states is too numerous for the means of subsistence?
1750	May we not suppose that this was the intention with which the men of those days framed the constitutions of their states?
1750	May we not suppose the colonists to have arrived, and proceed to make our speech to them?
1750	May we say that they are?
1750	Mem.)?
1750	Must not he who maintains that the Gods can be propitiated argue thus?
1750	Must not that which is moved by others finally depend upon that which is moved by itself?
1750	Must they not be at least rulers who have to order unceasingly the whole heaven?
1750	Must we not reply,''The self- moved''?
1750	My first question is, Why has the law ordained that you should have common meals, and practise gymnastics, and bear arms?
1750	Next as to temperance: what institutions have you which are adapted to promote temperance?
1750	No; but suppose that there were; might not the legislator use such a mode of testing courage and cowardice?
1750	Now how can we create this quality of immobility in the laws?
1750	Now is not the use of both methods far better than the use of either alone?
1750	Now is this a true way of speaking or of acting?
1750	Now the voluntary can not be the involuntary; and if you two come to me and say,''Then shall we legislate for our city?''
1750	Now what class or institution is there in our state which has such a saving power?
1750	Now what course ought we to take?
1750	Now which is the better way of proceeding in a physician and in a trainer?
1750	Now which of them is right?
1750	Now, ought we not to forbid such strains as these?
1750	Now, what will be the form of such prefaces?
1750	Once more then, as I have asked more than once, shall this be our third law, and type, and model-- What do you say?
1750	One soul or more?
1750	Or a general who is sick and drunk with fear and ignorant of war a good general?
1750	Or can we give our guardians a more precise knowledge of virtue in speech and action than the many have?
1750	Or if we had no adversary at all, animate or inanimate, should we not venture in the dearth of antagonists to spar by ourselves?
1750	Or is the neither doing nor suffering evil good and honourable, although not pleasant?
1750	Or rather, do we not all know the reasons?
1750	Or shall we leave the preamble and go on to the laws?
1750	Or try the matter by the test which we apply to all laws,--who will say that the permission of such things tends to virtue?
1750	Or would you abstain from using the potion altogether, although you have no reason for abstaining?''
1750	Or would you ascertain whether he is licentious by putting your wife or daughter into his hands?
1750	Ought not prayers to be offered up to the Gods when we sacrifice?
1750	Our minister of education will have a great deal to do; and being an old man, how will he get through so much work?
1750	People say that he who gives us most pleasure at such festivals is to win the palm: are they right?
1750	Perhaps you will ask me what is the bearing of these remarks?
1750	Pol.)?
1750	Seeing then that there are these three sorts of love, ought the law to prohibit and forbid them all to exist among us?
1750	Shall I give his answer?
1750	Shall I tell you why?
1750	Shall I tell you?
1750	Shall I try to divine?
1750	Shall these be our rules, and shall we impose a penalty for the neglect of them?
1750	Shall they sing a choric strain?
1750	Shall they, like the women of Thrace, tend cattle and till the ground; or, like our own, spin and weave, and take care of the house?
1750	Shall this be our constitution, or shall all be educated alike, and the special training be given up?
1750	Shall we allow a stranger to run down Sparta in this fashion?
1750	Shall we assume so much, or do we still entertain doubts?
1750	Shall we be so foolish as to let them off who would give us the most beautiful and also the most useful of songs?
1750	Shall we begin, then, with the acknowledgment that education is first given through Apollo and the Muses?
1750	Shall we contrive some means of engrafting this knowledge on our state, or give the matter up?
1750	Shall we impose penalties for the neglect of these rules?
1750	Shall we make a defence of ourselves?
1750	Shall we now proceed to speak of this?
1750	Shall we proceed to the other half or not?
1750	Shall we propose this?
1750	Shall we say that glory and fame, coming from Gods and men, though good and noble, are nevertheless unpleasant, and infamy pleasant?
1750	Shall we suppose some impious man to charge us with assuming the existence of the Gods, and make a defence?
1750	Shall we then propose as one of our laws and models relating to the Muses-- CLEINIAS: What?
1750	Shall we try to prove that it is so?
1750	Some one will ask, why not?
1750	Strangers, let me ask a question of you-- Was a God or a man the author of your laws?
1750	Such a sadness was the natural effect of declining years and failing powers, which make men ask,''After all, what profit is there in life?''
1750	Suppose a person to express his admiration of wealth or rank, does he not do so under the idea that by the help of these he can attain his desires?
1750	Suppose a physician who had to cure a patient-- would he ever succeed if he attended to the great and neglected the little?
1750	Suppose that we make answer as follows: CLEINIAS: How would you answer?
1750	Suppose these competitors to meet, and not these only, but innumerable others as well-- can you tell me who ought to be the victor?
1750	Surely we should say that to be temperate and to possess mind belongs to virtue, and the contrary to vice?
1750	Tell me whether you assent to my words?
1750	Tell me, Megillus, were not the common meals and gymnastic training instituted by your legislator with a view to war?
1750	Tell me, by the Gods, I say, how the Gods are to be propitiated by us?
1750	Tell me, then, whence do you draw your recruits in the present enterprise?
1750	Tell me,--were not first the syssitia, and secondly the gymnasia, invented by your legislator with a view to war?
1750	The judge of the imitation is required to know, therefore, first the original, secondly the truth, and thirdly the merit of the execution?
1750	The legislator may be conceived to make the following address to himself:--With what object am I training my citizens?
1750	The legislator may be supposed to argue the question in his own mind: Who are my citizens for whom I have set in order the city?
1750	The question runs up into wider ones-- What is the general effect of asceticism on human nature?
1750	The true guardian of the laws ought to know their truth, and should also be able to interpret and execute them?
1750	Then every one should be both fearful and fearless?
1750	Then how can we believe that drinking should be encouraged?
1750	Then what was the reason why their legislation signally failed?
1750	Then, if we know what is good and bad in song and dance, we shall know what education is?
1750	There is a convivial form of society-- is there not?
1750	This makes us ask, What shall we do about slaves?
1750	This proves that the Gods hear the curses of parents who are wronged; and shall we doubt that they hear and fulfil their blessings too?''
1750	To which of these classes, Megillus, do you refer your own state?
1750	To whom shall we compare them?
1750	To whom then is our state to be entrusted?
1750	Was it because they did not know how wisely Hesiod spoke when he said that the half is often more than the whole?
1750	We are agreed( are we not?)
1750	Well, are we not agreed that our guardians ought to know, not only how the good and the honourable are many, but also how they are one?
1750	Well, but is courage only a combat against fear and pain, and not against pleasure and flattery?
1750	What are they, and how many in number?
1750	What better and more innocent test of character is there than festive intercourse?
1750	What constitution shall we give-- democracy, oligarchy, or aristocracy?''
1750	What do you say, friend Megillus?
1750	What do you say?
1750	What do you say?
1750	What do you think of ancient traditions about deluges and destructions of mankind, and the preservation of a remnant?
1750	What do you think?
1750	What have you to say?
1750	What inference is to be drawn from all this?
1750	What is he to do?
1750	What is the inference?
1750	What is the nature of the movement of the soul?
1750	What is there cheaper, or more innocent?
1750	What is there which so surely gives victory and safety in war?
1750	What life, then, is pleasing to God?
1750	What other aim would they have had?
1750	What remedies can a city find for this disease?
1750	What remedy can a city of sense find against this disease?
1750	What say you?
1750	What shall the law prescribe, and what shall be left to the judge?
1750	What then shall we do?
1750	What would you like?
1750	What would you say then to leaving these matters for the present, and passing on to some other question of law?
1750	What, then, shall we do?
1750	Where is an ordinance about pleasure similar to that about pain to be found in your laws?
1750	Wherefore, also, the legislator ought often to impress upon himself the question--''What do I want?''
1750	Wherefore, seeing that human things are thus ordered, what should a wise man do or think, or not do or think''?
1750	Wherefore, seeing these things, what ought we to do or think?
1750	Which is the doubtful kind, and how are the two to be distinguished?
1750	Whither are we running away?
1750	Who are they, and what is their nature?
1750	Who can be calm when he is called upon to prove the existence of the Gods?
1750	Who could select 180 persons of each class, fitted to be senators?
1750	Who knows but we may be aiming at the greater, and fail of attaining the lesser?
1750	Who will ever believe this?
1750	Why do I mention this?
1750	Why do I say this?
1750	Why do we call virtue, which is a single thing, by the two names of wisdom and courage?
1750	Why have I made this remark?
1750	Why, surely our courage is shown in imagining that the new colonists will quietly receive our laws?
1750	Why, then, does any dishonour attach to a beneficent occupation?
1750	Will any one be able to imitate the human body, if he does not know the number, proportion, colour, or figure of the limbs?
1750	Will he be able to command merely because he has military skill if he be a coward, who, when danger comes, is sick and drunk with fear?
1750	Will he who is seduced learn the habit of courage; or will the seducer acquire temperance?
1750	Will not a man be able to judge of it best from a point of view in which he may behold the progress of states and their transitions to good or evil?
1750	Will not a man find abstinence more easy when his body is sound than when he is in ill- condition?
1750	Will not all men censure as womanly him who imitates the woman?
1750	Will not poets and spectators and actors all agree in this?
1750	Will not the fear of impiety enable them to conquer that which many who were inferior to them have conquered?
1750	Will not the legislator, observing the order of nature, begin by making regulations for states about births?
1750	Will such passions implant in the soul of him who is seduced the habit of courage, or in the soul of the seducer the principle of temperance?
1750	Will the same figures or sounds be equally well adapted to the manly and the cowardly when they are in trouble?
1750	Will this be the way?
1750	Will you admit that in all societies there must be a leader?
1750	Will you allow me then to explain how I should have liked to have heard you expound the matter?
1750	Will you hear me tell how great I deem the evil to be?
1750	Would a pilot who is sea- sick be a good pilot?
1750	Would any man willingly degrade or weaken that?
1750	Would not this have been the way?
1750	Would you make a bargain with a man in order to try whether he is honest?
1750	Yes; but may I tell you the effect which the preceding discourse has had upon me?
1750	Yes; but of what nature is this union?
1750	You admit that wine stimulates the passions?
1750	You are aware that there are these two classes of doctors?
1750	You are speaking of the degradation of the soul: but how about the body?
1750	You know that there are such things as length, breadth, and depth?
1750	You will admit that anger is of a violent and destructive nature?
1750	You will say, How, and with what weapons?
1750	You will surely grant so much?
1750	You would agree?
1750	and if to be just is to be happy, what is that principle of happiness or good which is superior to pleasure?
1750	and should not other writings either agree with them, or if they disagree, be deemed ridiculous?
1750	and why are you so perplexed in your mind?
1750	and''Do I attain my aim, or do I miss the mark?''
1750	how shall we give our state a head and eyes?
1750	it was a question requiring serious consideration-- Who should execute a sentence?
1750	or are some things in motion, and some things at rest?
1750	or how can the lawgiver rightly direct you about them?
1750	or is there any way in which our city can be made to resemble the head and senses of rational beings because possessing such a guardian power?
1750	or rather, who will not blame the effeminacy of him who yields to pleasures and is unable to hold out against them?
1750	or shall we give heed to them above all?
1750	or shall we leave them and return to our laws, lest the prelude should become longer than the law?
1750	or shall we make the punishment of all to be alike, under the idea that there is no such thing as voluntary crime?
1750	or what settlements of states are greater or more famous?
1750	or when wealth, beauty, strength, and all the intoxicating workings of pleasure madden us?
1750	that it is a principle of wisdom and virtue, or a principle which has neither wisdom nor virtue?
1750	will you explain the law more precisely?
150	''And do not the natures of men and women differ very much indeed?''
150	''Lover of wisdom,''''lover of knowledge,''are titles which we may fitly apply to that part of the soul?
150	''Sweet Sir,''we will say to him, what think you of things esteemed noble and ignoble?
150	-- What defence will you make for us, my good Sir, against any one who offers these objections?
150	--How would you answer him?
150	A right noble thought; but do you suppose that we shall refrain from asking you what is this highest knowledge?
150	A state which is intermediate, and a sort of repose of the soul about either-- that is what you mean?
150	Adeimantus added: Has no one told you of the torch- race on horseback in honour of the goddess which will take place in the evening?
150	After this manner the democrat was generated out of the oligarch?
150	Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice?
150	Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom?
150	Again, is not the passionate element wholly set on ruling and conquering and getting fame?
150	Again, when pleasure ceases, that sort of rest or cessation will be painful?
150	All of whom will call one another citizens?
150	All that would arise out of his ignorance of the true upper and middle and lower regions?
150	Also they are utterly unjust, if we were right in our notion of justice?
150	Am I not right?
150	Am I not right?
150	Am I not right?
150	Am I not right?
150	Am I not right?
150	And O my friend, I said, surely the gods are just?
150	And a man will be most likely to care about that which he loves?
150	And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages?
150	And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel?
150	And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common?
150	And all arithmetic and calculation have to do with number?
150	And also of the mental ones; his soul is to be full of spirit?
150	And also to be within and between them?
150	And an art requiring as much attention as shoemaking?
150	And any difference which arises among them will be regarded by them as discord only-- a quarrel among friends, which is not to be called a war?
150	And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies?
150	And are enemies also to receive what we owe to them?
150	And are suits decided on any other ground but that a man may neither take what is another''s, nor be deprived of what is his own?
150	And are you going to run away before you have fairly taught or learned whether they are true or not?
150	And are you stronger than all these?
150	And as State is to State in virtue and happiness, so is man in relation to man?
150	And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians?
150	And both pleasure and pain are motions of the soul, are they not?
150	And both should be in harmony?
150	And by contracts you mean partnerships?
150	And can any one of those many things which are called by particular names be said to be this rather than not to be this?
150	And can she or can she not fulfil her own ends when deprived of that excellence?
150	And can that which does no evil be a cause of evil?
150	And can the just by justice make men unjust, or speaking general can the good by virtue make them bad?
150	And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible?
150	And can therefore neither be ignorance nor knowledge?
150	And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female?
150	And democracy has her own good, of which the insatiable desire brings her to dissolution?
150	And do I differ from you, he said, as to the importance of the enquiry?
150	And do not good practices lead to virtue, and evil practices to vice?
150	And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words?
150	And do the unjust appear to you to be wise and good?
150	And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts?
150	And do they not share?
150	And do we know what we opine?
150	And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing?
150	And do you breed from them all indifferently, or do you take care to breed from the best only?
150	And do you consider truth to be akin to proportion or to disproportion?
150	And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus?
150	And do you not know, I said, that all mere opinions are bad, and the best of them blind?
150	And do you remember the word of caution which preceded the discussion of them?
150	And do you take the oldest or the youngest, or only those of ripe age?
150	And do you wish to behold what is blind and crooked and base, when others will tell you of brightness and beauty?
150	And does not the latter-- I mean the rebellious principle-- furnish a great variety of materials for imitation?
150	And does not the same hold also of the ridiculous?
150	And does not the same principle hold in the sciences?
150	And does not tyranny spring from democracy in the same manner as democracy from oligarchy-- I mean, after a sort?
150	And does the essence of the invariable partake of knowledge in the same degree as of essence?
150	And dogs are deteriorated in the good qualities of dogs, and not of horses?
150	And each art gives us a particular good and not merely a general one-- medicine, for example, gives us health; navigation, safety at sea, and so on?
150	And each of them is such as his like is?
150	And even to this are there not exceptions?
150	And everything else on the style?
150	And food and wisdom are the corresponding satisfactions of either?
150	And from being a keeper of the law he is converted into a breaker of it?
150	And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well?
150	And has not the body itself less of truth and essence than the soul?
150	And has not the eye an excellence?
150	And has not the soul an excellence also?
150	And he is good in as far as he is wise, and bad in as far as he is foolish?
150	And he is the best guard of a camp who is best able to steal a march upon the enemy?
150	And he is the only one who has wisdom as well as experience?
150	And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear?
150	And he who is most skilful in preventing or escaping from a disease is best able to create one?
150	And he who is not on a voyage has no need of a pilot?
150	And he who lives well is blessed and happy, and he who lives ill the reverse of happy?
150	And his friends and fellow- citizens will want to use him as he gets older for their own purposes?
150	And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you?
150	And how am I to do so?
150	And how can one who is thus circumstanced ever become a philosopher?
150	And how can we rightly answer that question?
150	And how does the son come into being?
150	And how is the error to be corrected?
150	And how long is this stage of their lives to last?
150	And how will they proceed?
150	And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust?
150	And if care was not taken in the breeding, your dogs and birds would greatly deteriorate?
150	And if merchandise is to be carried over the sea, skilful sailors will also be needed, and in considerable numbers?
150	And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim?
150	And if that is true, what sort of general must he have been?
150	And if the old man and woman fight for their own, what then, my friend?
150	And if the world perceives that what we are saying about him is the truth, will they be angry with philosophy?
150	And if there be any State in which rulers and subjects will be agreed as to the question who are to rule, that again will be our State?
150	And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning?
150	And if they are to be what we were describing, is there not another quality which they should also possess?
150	And if they turn out to be two, is not each of them one and different?
150	And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
150	And if we only have a guardian who has this knowledge our State will be perfectly ordered?
150	And ignorance and folly are inanitions of the soul?
150	And in like manner does the touch adequately perceive the qualities of thickness or thinness, or softness or hardness?
150	And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary?
150	And in our State what other name besides that of citizens do the people give the rulers?
150	And in our opinion the guardians ought to have both these qualities?
150	And in such a case what is one to say?
150	And in that case they will be right in doing good to the evil and evil to the good?
150	And in that interval there has now been discovered something which we call opinion?
150	And in the first place, he will honour studies which impress these qualities on his soul and disregard others?
150	And in the laying of bricks and stones is the just man a more useful or better partner than the builder?
150	And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friends?
150	And inasmuch as they are two, each of them is one?
150	And is he likely to be brave who has no spirit, whether horse or dog or any other animal?
150	And is he not truly good?
150	And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State?
150	And is not a State larger than an individual?
150	And is not a similar method to be pursued about the virtues, which are also four in number?
150	And is not life to be reckoned among the ends of the soul?
150	And is not that farthest from reason which is at the greatest distance from law and order?
150	And is not the love of learning the love of wisdom, which is philosophy?
150	And is not the unjust like the wise and good and the just unlike them?
150	And is not their humanity to the condemned in some cases quite charming?
150	And is not this involuntary deprivation caused either by theft, or force, or enchantment?
150	And is not this the reason why of old love has been called a tyrant?
150	And is opinion also a faculty?
150	And is our theory a worse theory because we are unable to prove the possibility of a city being ordered in the manner described?
150	And is the art of war one of those arts in which she can or can not share?
150	And is the city which is under a tyrant rich or poor?
150	And is the satisfaction derived from that which has less or from that which has more existence the truer?
150	And is there any greater or keener pleasure than that of sensual love?
150	And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires?
150	And is there anything more akin to wisdom than truth?
150	And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry?
150	And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences?
150	And just actions cause justice, and unjust actions cause injustice?
150	And literature may be either true or false?
150	And living in this way we shall have much greater need of physicians than before?
150	And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him?
150	And may not the many which are doubles be also halves?--doubles, that is, of one thing, and halves of another?
150	And may we not rightly call such men treacherous?
150	And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole?
150	And may we not say the same of all things?
150	And may we not say, Adeimantus, that the most gifted minds, when they are ill- educated, become pre- eminently bad?
150	And men are blamed for pride and bad temper when the lion and serpent element in them disproportionately grows and gains strength?
150	And might a man be thirsty, and yet unwilling to drink?
150	And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
150	And must not such a State and such a man be always full of fear?
150	And must not the like happen with the spirited or passionate element of the soul?
150	And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft?
150	And must not the tyrannical man be like the tyrannical, State, and the democratical man like the democratical State; and the same of the others?
150	And must not we swim and try to reach the shore: we will hope that Arion''s dolphin or some other miraculous help may save us?
150	And narration may be either simple narration, or imitation, or a union of the two?
150	And next, how does he live?
150	And next, shall we enquire whether the kindred science also concerns us?
150	And no good thing is hurtful?
150	And not- being is not one thing but, properly speaking, nothing?
150	And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth?
150	And now what is their manner of life, and what sort of a government have they?
150	And now why do you not me?
150	And now, Adeimantus, is our State matured and perfected?
150	And of individuals who consort with the mob and seek to please them?
150	And of the objects which are being carried in like manner they would only see the shadows?
150	And of the pleasures of love, and all other pleasures, the same holds good?
150	And of the unjust may not the opposite be supposed?
150	And of truth in the same degree?
150	And once more, the inharmonious and unseemly nature can only tend to disproportion?
150	And one feature they will erase, and another they will put in, they have made the ways of men, as far as possible, agreeable to the ways of God?
150	And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics?
150	And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit?
150	And opinion is to have an opinion?
150	And ought not the same natures to have the same pursuits?
150	And our guardian is both warrior and philosopher?
150	And reasoning is peculiarly his instrument?
150	And shall I add,''whether seen or unseen by gods and men''?
150	And shall we proceed to get rid of the weepings and wailings of famous men?
150	And shall we receive into our State all the three styles, or one only of the two unmixed styles?
150	And should an immortal being seriously think of this little space rather than of the whole?
150	And should we not enquire what sort of knowledge has the power of effecting such a change?
150	And so of all the other things;--justice is useful when they are useless, and useless when they are useful?
150	And so of the other senses; do they give perfect intimations of such matters?
150	And so they will be drawn by a necessity of their natures to have intercourse with each other-- necessity is not too strong a word, I think?
150	And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty?
150	And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler''s interest?
150	And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power?
150	And suppose we make astronomy the third-- what do you say?
150	And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude?
150	And that human virtue is justice?
150	And that others should approve of what we approve, is no miracle or impossibility?
150	And that to which an end is appointed has also an excellence?
150	And that which hurts not does no evil?
150	And that which is not hurtful hurts not?
150	And that which is opposed to them is one of the inferior principles of the soul?
150	And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily?
150	And the anticipations of future pleasures and pains are of a like nature?
150	And the avaricious, I said, is the oligarchical youth?
150	And the better part of the soul is likely to be that which trusts to measure and calculation?
150	And the citizens being thus agreed among themselves, in which class will temperance be found-- in the rulers or in the subjects?
150	And the country which was enough to support the original inhabitants will be too small now, and not enough?
150	And the ear has an end and an excellence also?
150	And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing?
150	And the fairest is also the loveliest?
150	And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease?
150	And the friend he regards and describes as one in whom he has an interest, and the other as a stranger in whom he has no interest?
150	And the good is advantageous?
150	And the government is the ruling power in each state?
150	And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure?
150	And the greatest degree of evil- doing to one''s own city would be termed by you injustice?
150	And the harmonious soul is both temperate and courageous?
150	And the higher the duties of the guardian, I said, the more time, and skill, and art, and application will be needed by him?
150	And the individual will be acknowledged by us to be just in the same way in which the State is just?
150	And the inharmonious is cowardly and boorish?
150	And the insatiable desire of wealth and the neglect of all other things for the sake of money- getting was also the ruin of oligarchy?
150	And the interest of any art is the perfection of it-- this and nothing else?
150	And the just is the good?
150	And the kinds of knowledge in a State are many and diverse?
150	And the knowing is wise?
150	And the laws which they make must be obeyed by their subjects,--and that is what you call justice?
150	And the lover of honour-- what will be his opinion?
150	And the lustful and tyrannical desires are, as we saw, at the greatest distance?
150	And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul?
150	And the melody and rhythm will depend upon the words?
150	And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require?
150	And the much greater to the much less?
150	And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy?
150	And the oligarch is third from the royal; since we count as one royal and aristocratical?
150	And the painter too is, as I conceive, just such another-- a creator of appearances, is he not?
150	And the persons whose property is taken from them are compelled to defend themselves before the people as they best can?
150	And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor?
150	And the pilot-- that is to say, the true pilot-- is he a captain of sailors or a mere sailor?
150	And the possibility has been acknowledged?
150	And the power which the eye possesses is a sort of effluence which is dispensed from the sun?
150	And the reason is that each part of him is doing its own business, whether in ruling or being ruled?
150	And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children?
150	And the reason why the good are useless has now been explained?
150	And the result will be that he becomes a worse potter?
150	And the royal and orderly desires are nearest?
150	And the same is true of all other things; they have each of them an end and a special excellence?
150	And the same observation will apply to all other things?
150	And the same of horses and animals in general?
150	And the sometime greater to the sometime less, and the greater that is to be to the less that is to be?
150	And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth?
150	And the tyrannical soul must be always poor and insatiable?
150	And the unjust is good and wise, and the just is neither?
150	And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all?
150	And the virtue which enters into this competition is justice?
150	And the wise is good?
150	And the work of the painter is a third?
150	And the worker in leather and brass will make them?
150	And the young should be trained in both kinds, and we begin with the false?
150	And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy?
150	And there are three kinds of pleasure, which are their several objects?
150	And there is a neutral state which is neither pleasure nor pain?
150	And therefore he will not sorrow for his departed friend as though he had suffered anything terrible?
150	And therefore philosophers must inevitably fall under the censure of the world?
150	And therefore the cause of well- being?
150	And therefore they are likely to do harm to our young men-- you would agree with me there?
150	And therefore to acknowledge that bad and good are the same?
150	And they appear to lead the mind towards truth?
150	And they will place them under the command of experienced veterans who will be their leaders and teachers?
150	And they will take them on the safe expeditions and be cautious about the dangerous ones?
150	And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names?
150	And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes?
150	And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus?
150	And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one?
150	And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish?
150	And those who govern ought not to be lovers of the task?
150	And to this end they ought to be wise and efficient, and to have a special care of the State?
150	And to which class do unity and number belong?
150	And was I not right, Adeimantus?
150	And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul?
150	And we have admitted, I said, that the good of each art is specially confined to the art?
150	And what are these?
150	And what do the Muses say next?
150	And what do the rulers call one another in other States?
150	And what do the rulers call the people?
150	And what do they call them in other States?
150	And what do they receive of men?
150	And what do you say of lovers of wine?
150	And what do you say to his receiving the right hand of fellowship?
150	And what do you think of a second principle?
150	And what does the judge affirm to be the life which is next, and the pleasure which is next?
150	And what due or proper thing is given by cookery, and to what?
150	And what happens?
150	And what in ours?
150	And what is knowledge, and among whom is it found?
150	And what is that which justice gives, and to whom?
150	And what is the faculty in man to which imitation is addressed?
150	And what is the name which the city derives from the possession of this sort of knowledge?
150	And what is the next question?
150	And what is the organ with which we see the visible things?
150	And what is the prime of life?
150	And what is your view about them?
150	And what manner of government do you term oligarchy?
150	And what may that be?
150	And what of passion, or spirit?
150	And what of the ignorant?
150	And what of the maker of the bed?
150	And what shall be their education?
150	And what shall we say about men?
150	And what shall we say of the carpenter-- is not he also the maker of the bed?
150	And what similar use or power of acquisition has justice in time of peace?
150	And what then would you say?
150	And what would you say of the physician?
150	And when these fail?
150	And when they meet in private will not people be saying to one another''Our warriors are not good for much''?
150	And when truth is the captain, we can not suspect any evil of the band which he leads?
150	And when you see the same evils in the tyrannical man, what do you say of him?
150	And when you speak of music, do you include literature or not?
150	And when you want to buy a ship, the shipwright or the pilot would be better?
150	And where do you find them?
150	And where freedom is, the individual is clearly able to order for himself his own life as he pleases?
150	And which are the harmonies expressive of sorrow?
150	And which are the soft or drinking harmonies?
150	And which are these two sorts?
150	And which is wise and which is foolish?
150	And which method do I understand you to prefer?
150	And which sort of life, Glaucon, do you prefer?
150	And which, I said, of the gods in heaven would you say was the lord of this element?
150	And whichever of these qualities we find in the State, the one which is not found will be the residue?
150	And who are the devoted band, and where will he procure them?
150	And who is best able to do good to his friends and evil to his enemies in time of sickness?
150	And why, sillybillies, do you knock under to one another?
150	And will any one say that he is not a miserable caitiff who remorselessly sells his own divine being to that which is most godless and detestable?
150	And will he then change himself for the better and fairer, or for the worse and more unsightly?
150	And will not a true astronomer have the same feeling when he looks at the movements of the stars?
150	And will not he who has been shown to be the wickedest, be also the most miserable?
150	And will not men who are injured be deteriorated in that which is the proper virtue of man?
150	And will not the bravest and wisest soul be least confused or deranged by any external influence?
150	And will not the city, which you are founding, be an Hellenic city?
150	And will not the words and the character of the style depend on the temper of the soul?
150	And will not their wives be the best women?
150	And will the habit of body of our ordinary athletes be suited to them?
150	And will the love of a lie be any part of a philosopher''s nature?
150	And will there be in our city more of these true guardians or more smiths?
150	And will they be a class which is rarely found?
150	And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples?
150	And will you be so very good as to answer one more question?
150	And will you have a work better done when the workman has many occupations, or when he has only one?
150	And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense?
150	And would he try to go beyond just action?
150	And would not a really good education furnish the best safeguard?
150	And would you call justice vice?
150	And would you say that the soul of such an one is the soul of a freeman, or of a slave?
150	And yet not so well as with a pruning- hook made for the purpose?
150	And yet there is a sense in which the painter also creates a bed?
150	And yet you were acknowledging a little while ago that knowledge is not the same as opinion?
150	And yet, as you see, there are freemen as well as masters in such a State?
150	And you also said that the lust will not go beyond his like but his unlike?
150	And you are aware too that the latter can not explain what they mean by knowledge, but are obliged after all to say knowledge of the good?
150	And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods?
150	And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,--will he not be perplexed?
150	And you placed astronomy next, and then you made a step backward?
150	And you suppose that I ask these questions with any design of injuring you in the argument?
150	And you would say the same of the conception of the good?
150	And you would say the same sort of thing of the physician?
150	And, conversely, that which has less of truth will also have less of essence?
150	Any affinity to wantonness and intemperance?
150	Any more than heat can produce cold?
150	Any more than they can be rhapsodists and actors at once?
150	Are not necessary pleasures those of which we can not get rid, and of which the satisfaction is a benefit to us?
150	Are not the chief elements of temperance, speaking generally, obedience to commanders and self- control in sensual pleasures?
150	Are not the public who say these things the greatest of all Sophists?
150	Are not these functions proper to the soul, and can they rightly be assigned to any other?
150	Are you not aware, I said, that the soul of man is immortal and imperishable?
150	Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other?
150	As being the same with knowledge, or another faculty?
150	As they are or as they appear?
150	At any rate you can tell that a song or ode has three parts-- the words, the melody, and the rhythm; that degree of knowledge I may presuppose?
150	At what age?
150	BOOK IX SOCRATES- ADEIMANTUS LAST of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical?
150	Because I want to know in which of the three classes you would place justice?
150	Because it has a particular quality which no other has?
150	Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter?
150	Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved?
150	Being is the sphere or subject- matter of knowledge, and knowledge is to know the nature of being?
150	But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was?
150	But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms?
150	But are not these spirited natures apt to be savage with one another, and with everybody else?
150	But are the rulers of states absolutely infallible, or are they sometimes liable to err?
150	But can any of these reasons apply to God?
150	But can that which is neither become both?
150	But can the musician by his art make men unmusical?
150	But can you persuade us, if we refuse to listen to you?
150	But can you tell me of any other suitable study?
150	But can you use different animals for the same purpose, unless they are bred and fed in the same way?
150	But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike?
150	But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them?
150	But do you know whom I think good?
150	But do you mean to say that this is not the opinion of the multitude?
150	But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption?
150	But do you observe the reason of this?
150	But do you see, he rejoined, how many we are?
150	But does he therefore confer no benefit when he works for nothing?
150	But does the painter know the right form of the bit and reins?
150	But have you remarked that sight is by far the most costly and complex piece of workmanship which the artificer of the senses ever contrived?
150	But he may have friends who are senseless or mad?
150	But he would claim to exceed the non- musician?
150	But he would wish to go beyond the non- physician?
150	But how is the image applicable to the disciples of philosophy?
150	But how will they draw out the plan of which you are speaking?
150	But how will they know who are fathers and daughters, and so on?
150	But if he were taken back again he would imagine, and truly imagine, that he was descending?
150	But if so, the tyrant will live most unpleasantly, and the king most pleasantly?
150	But if so, the unjust will be the enemy of the gods, and the just will be their friend?
150	But if they abstained from injuring one another, then they might act together better?
150	But if they are to be courageous, must they not learn other lessons besides these, and lessons of such a kind as will take away the fear of death?
150	But is not this unjust?
150	But is not war an art?
150	But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance?
150	But is the just man or the skilful player a more useful and better partner at a game of draughts?
150	But is there not another name which people give to their rulers in other States?
150	But is this equally true of the greatness and smallness of the fingers?
150	But let me ask you another question: Has excess of pleasure any affinity to temperance?
150	But may he not change and transform himself?
150	But next, what shall we say of their food; for the men are in training for the great contest of all-- are they not?
150	But ought the just to injure any one at all?
150	But ought we to attempt to construct one?
150	But shall we be right in getting rid of them?
150	But suppose that he were to retort,''Thrasymachus, what do you mean?
150	But surely God and the things of God are in every way perfect?
150	But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects?
150	But that which is neither was just now shown to be rest and not motion, and in a mean between them?
150	But the condiments are only necessary in so far as they are good for health?
150	But the good are just and would not do an injustice?
150	But the hero who has distinguished himself, what shall be done to him?
150	But the soul which can not be destroyed by an evil, whether inherent or external, must exist for ever, and if existing for ever, must be immortal?
150	But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only?
150	But to whom we are to assign these studies, and in what way they are to be assigned, are questions which remain to be considered?
150	But we should like to ask him a question: Does he who has knowledge know something or nothing?
150	But were we not saying that such a contradiction is the same faculty can not have contrary opinions at the same time about the same thing?
150	But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us?
150	But what do you mean by the highest of all knowledge?
150	But what do you say of music, which also entered to a certain extent into our former scheme?
150	But what do you say to flute- makers and flute- players?
150	But what if I give you an answer about justice other and better, he said, than any of these?
150	But what if there are no gods?
150	But what is the next step?
150	But what ought to be their course?
150	But what would you have, Glaucon?
150	But when a man is well, my dear Polemarchus, there is no need of a physician?
150	But when is this fault committed?
150	But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them?
150	But where are the two?
150	But where, amid all this, is justice?
150	But which stories do you mean, he said; and what fault do you find with them?
150	But why do you ask?
150	But why do you ask?
150	But why should we dispute about names when we have realities of such importance to consider?
150	But will he have no sorrow, or shall we say that although he can not help sorrowing, he will moderate his sorrow?
150	But will he not desire to get them on the spot?
150	But will the imitator have either?
150	But will you let me assume, without reciting them, that these things are true?
150	But would any of your guardians think or speak of any other guardian as a stranger?
150	But would you call the painter a creator and maker?
150	But you can cut off a vine- branch with a dagger or with a chisel, and in many other ways?
150	But you see that without the addition of some other nature there is no seeing or being seen?
150	But, if Homer never did any public service, was he privately a guide or teacher of any?
150	By heaven, would not such an one be a rare educator?
150	Can a man help imitating that with which he holds reverential converse?
150	Can any man be courageous who has the fear of death in him?
150	Can any other origin of a State be imagined?
150	Can he have an opinion which is an opinion about nothing?
150	Can sight adequately perceive them?
150	Can the same nature be a lover of wisdom and a lover of falsehood?
150	Can there be any greater evil than discord and distraction and plurality where unity ought to reign?
150	Can they have a better place than between being and not- being?
150	Can we any longer doubt, then, that the miser and money- maker answers to the oligarchical State?
150	Can we deny that a warrior should have a knowledge of arithmetic?
150	Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention?
150	Can you tell me what imitation is?
150	Can you tell me whence I derive this inference?
150	Capital, I said; but let me ask you once more: Shall they be a family in name only; or shall they in all their actions be true to the name?
150	Certainly, the same principle holds; but why does this involve any particular skill?
150	Deteriorated, that is to say, in the good qualities of horses, not of dogs?
150	Did this never strike you as curious?
150	Did you ever hear any of them which were not?
150	Did you hear all the advantages of the unjust which Thrasymachus was rehearsing?
150	Did you never hear it?
150	Did you never observe in the arts how the potters''boys look on and help, long before they touch the wheel?
150	Do I take you with me?
150	Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body?
150	Do we admit the existence of opinion?
150	Do you agree?
150	Do you know of any other?
150	Do you know where you will have to look if you want to discover his rogueries?
150	Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other?
150	Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not?
150	Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken?
150	Do you not know that all this is but the prelude to the actual strain which we have to learn?
150	Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men?
150	Do you not remark, I said, how great is the evil which dialectic has introduced?
150	Do you not see them doing the same?
150	Do you observe that we were not far wrong in our guess that temperance was a sort of harmony?
150	Do you remember?
150	Do you see that there is a way in which you could make them all yourself?
150	Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken?
150	Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help?
150	Do you think that the possession of all other things is of any value if we do not possess the good?
150	Do you think that there is anything so very unnatural or inexcusable in their case?
150	Do you understand me?
150	Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them?
150	Does not like always attract like?
150	Does not the practice of despoiling an enemy afford an excuse for not facing the battle?
150	Does not the timocratical man change into the oligarchical on this wise?
150	Does that look well?
150	Does the injustice or other evil which exists in the soul waste and consume her?
150	Does the just man try to gain any advantage over the just?
150	Each of them, I said, is such as his like is?
150	Except a city?--or would you include a city?
150	First of all, in regard to slavery?
150	First you began with a geometry of plane surfaces?
150	First, then, they resemble one another in the value which they set upon wealth?
150	For example, I said, can the same thing be at rest and in motion at the same time in the same part?
150	For what purpose do you conceive that we have come here, said Thrasymachus,--to look for gold, or to hear discourse?
150	For which the art has to consider and provide?
150	For you surely would not regard the skilled mathematician as a dialectician?
150	Further, I said, has not a drunken man also the spirit of a tyrant?
150	Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher?
150	Further, there can be no doubt that a work is spoilt when not done at the right time?
150	God forbid, I replied; but may I ask you to consider the image in another point of view?
150	Good, I said; then you call him who is third in the descent from nature an imitator?
150	Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation?
150	Has not that been admitted?
150	Has not the intemperate been censured of old, because in him the huge multiform monster is allowed to be too much at large?
150	Have I clearly explained the class which I mean?
150	Have we not here a picture of his way of life?
150	Having effected this, they will proceed to trace an outline of the constitution?
150	He can hardly avoid saying yes-- can he now?
150	He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this?
150	He mentioned that he was present when one of the spirits asked another,''Where is Ardiaeus the Great?''
150	He said: Who then are the true philosophers?
150	He who has an opinion has an opinion about some one thing?
150	He will grow more and more indolent and careless?
150	His experience, then, will enable him to judge better than any one?
150	How can that be?
150	How can that be?
150	How can there be?
150	How can they, he said, if they are blind and can not see?
150	How can they, he said, when they are not allowed to apply their minds to the callings of any of these?
150	How can we?
150	How cast off?
150	How do they act?
150	How do you distinguish them?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How do you mean?
150	How many?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How so?
150	How then does a protector begin to change into a tyrant?
150	How was that?
150	How well I remember the aged poet Sophocles, when in answer to the question, How does love suit with age, Sophocles,--are you still the man you were?
150	How will they proceed?
150	How would they address us?
150	How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain?
150	How?
150	How?
150	How?
150	How?
150	How?
150	I am sure that I should be contented-- will not you?
150	I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle?
150	I dare say, Glaucon, that you are as much charmed by her as I am, especially when she appears in Homer?
150	I do not know, do you?
150	I might say the same of the ears; when deprived of their own proper excellence they can not fulfil their end?
150	I presume then that you are going to make one of the interdicted answers?
150	I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same?
150	I repeated, Why am I especially not to be let off?
150	I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us?
150	I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other?
150	I said; the prelude or what?
150	I should like to know whether you have the same notion which I have of this study?
150	I suppose that you would call justice virtue and injustice vice?
150	I want to know whether ideals are ever fully realised in language?
150	I will explain: The body which is large when seen near, appears small when seen at a distance?
150	I will proceed by asking a question: Would you not say that a horse has some end?
150	I will; and first tell me, Do you admit that it is just or subjects to obey their rulers?
150	If wealth and gain were the criterion, then the praise or blame of the lover of gain would surely be the most trustworthy?
150	Imitation is only a kind of play or sport, and the tragic poets, whether they write in iambic or in Heroic verse, are imitators in the highest degree?
150	In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine?
150	In the first place, are they not free; and is not the city full of freedom and frankness-- a man may say and do what he likes?
150	In the next place our youth must be temperate?
150	In these cases a man is not compelled to ask of thought the question, what is a finger?
150	In what manner?
150	In what manner?
150	In what particulars?
150	In what point of view?
150	In what respect do you mean?
150	In what respect?
150	In what respects?
150	In what way make allowance?
150	In what way shown?
150	In what way, then, will our city be moved, and in what manner the two classes of auxiliaries and rulers disagree among themselves or with one another?
150	In what way?
150	Indeed, Thrasymachus, and do I really appear to you to argue like an informer?
150	Is any better than experience and wisdom and reason?
150	Is he not a true image of the State which he represents?
150	Is it a third, or akin to one of the preceding?
150	Is it not on this wise?--The good at which such a State alms is to become as rich as possible, a desire which is insatiable?
150	Is not Polemarchus your heir?
150	Is not his case utterly miserable?
150	Is not that still more disgraceful?
150	Is not that true, Thrasymachus?
150	Is not the Republic the vehicle of three or four great truths which, to Plato''s own mind, are most naturally represented in the form of the State?
150	Is not the noble that which subjects the beast to the man, or rather to the god in man; and the ignoble that which subjects the man to the beast?''
150	Is not the noble youth very like a well- bred dog in respect of guarding and watching?
150	Is not this the case?
150	Is not this the way-- he is the son of the miserly and oligarchical father who has trained him in his own habits?
150	Is not this true?
150	Is not this unavoidable?
150	Is not to have lost the truth an evil, and to possess the truth a good?
150	Is that true?
150	Is there any State in which you will find more of lamentation and sorrow and groaning and pain?
150	Is there any city which he might name?
150	Is there anything more?
150	Is there not also a second class of goods, such as knowledge, sight, health, which are desirable not only in themselves, but also for their results?
150	It follows therefore that the good is not the cause of all things, but of the good only?
150	It may also be called temperate, and for the same reasons?
150	Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?''
150	Justice and health of mind will be of the company, and temperance will follow after?
150	Labouring in vain, he must end in hating himself and his fruitless occupation?
150	Last comes the lover of gain?
150	Let me ask you a question: Are not the several arts different, by reason of their each having a separate function?
150	Let me explain: Can you see, except with the eye?
150	Let us take any common instance; there are beds and tables in the world-- plenty of them, are there not?
150	Like husbandry for the acquisition of corn?
150	Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
150	Look at the matter thus:--Hunger, thirst, and the like, are inanitions of the bodily state?
150	May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you?
150	May I have the pleasure, he said, of hearing your opinion?
150	May I suppose that you have this distinction of the visible and intelligible fixed in your mind?
150	May it not be defined as a period of about twenty years in a woman''s life, and thirty in a man''s?
150	May not the relation of sight to this deity be described as follows?
150	May there not be the alternative, I said, that we may persuade you to let us go?
150	May we not be satisfied with that?
150	May we not say that these desires spend, and that the others make money because they conduce to production?
150	May we not say that this is the end of a pruning- hook?
150	May we say so, then?
150	Must he not either perish at the hands of his enemies, or from being a man become a wolf-- that is, a tyrant?
150	Must we not ask who are to be rulers and who subjects?
150	Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise?
150	My question is only whether the just man, while refusing to have more than another just man, would wish and claim to have more than the unjust?
150	Need I ask again whether the eye has an end?
150	Neither may they imitate smiths or other artificers, or oarsmen, or boatswains, or the like?
150	Neither must they represent slaves, male or female, performing the offices of slaves?
150	Neither sight nor the eye in which sight resides is the sun?
150	Neither will he ever break faith where there have been oaths or agreements?
150	Neither would you approve of the delicacies, as they are thought, of Athenian confectionery?
150	Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes?
150	Next as to the slain; ought the conquerors, I said, to take anything but their armour?
150	Next, as to war; what are to be the relations of your soldiers to one another and to their enemies?
150	Next, how shall our soldiers treat their enemies?
150	Next, we shall ask our opponent how, in reference to any of the pursuits or arts of civic life, the nature of a woman differs from that of a man?
150	No one will be less likely to commit adultery, or to dishonour his father and mother, or to fall in his religious duties?
150	No, indeed, I replied; and the same is true of most, if not all, the other senses-- you would not say that any of them requires such an addition?
150	Nor by reason of a knowledge which advises about brazen pots, I said, nor as possessing any other similar knowledge?
150	Nor can the good harm any one?
150	Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing?
150	Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing?
150	Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural?
150	Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend?
150	Not to mention the importers and exporters, who are called merchants?
150	Now are we to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers?
150	Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person?
150	Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded?
150	Now what man answers to this form of government- how did he come into being, and what is he like?
150	Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest?
150	Now you understand me?
150	Now, I beseech you, do tell me, have you ever attended to their pairing and breeding?
150	Now, I said, every art has an interest?
150	Now, are not the best husbandmen those who are most devoted to husbandry?
150	Now, can we find justice without troubling ourselves about temperance?
150	Now, in such a State, can liberty have any limit?
150	O my friend, is not that so?
150	Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace?
150	Of not- being, ignorance was assumed to be the necessary correlative; of being, knowledge?
150	Of the painter we say that he will paint reins, and he will paint a bit?
150	Of the three individuals, which has the greatest experience of all the pleasures which we enumerated?
150	Of what kind?
150	Of what nature are you speaking?
150	Of what nature?
150	Of what sort?
150	Of what tales are you speaking?
150	On what principle, then, shall we any longer choose justice rather than the worst injustice?
150	Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only?
150	Once more then, O my friend, we have alighted upon an easy question-- whether the soul has these three principles or not?
150	One of them is ready to follow the guidance of the law?
150	One principle prevails in the souls of one class of men, another in others, as may happen?
150	One woman has a gift of healing, another not; one is a musician, and another has no music in her nature?
150	Or any affinity to virtue in general?
150	Or because a man is in good health when he receives pay you would not say that the art of payment is medicine?
150	Or can such an one account death fearful?
150	Or did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift?
150	Or drought moisture?
150	Or have the arts to look only after their own interests?
150	Or hear, except with the ear?
150	Or if honour or victory or courage, in that case the judgement of the ambitious or pugnacious would be the truest?
150	Or like shoemaking for the acquisition of shoes,--that is what you mean?
150	Or perhaps he may tell a lie because he is afraid of enemies?
150	Or shall I guess for you?
150	Or that his nature, being such as we have delineated, is akin to the highest good?
150	Or the horseman by his art make them bad horsemen?
150	Or the verse The saddest of fates is to die and meet destiny from hunger?
150	Or when they are on a voyage, amid the perils of the sea?
150	Or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw?
150	Or will they prefer those whom we have rejected?
150	Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well?
150	Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough?
150	Ought I not to begin by describing how the change from timocracy to oligarchy arises?
150	Our State like every other has rulers and subjects?
150	Parents and tutors are always telling their sons and their wards that they are to be just; but why?
150	Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object?
150	Reflect: when a man has an opinion, has he not an opinion about something?
150	Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States?
150	SOCRATES- GLAUCON What do you mean, Socrates?
150	SOCRATES- POLEMARCHUS Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice?
150	Salvation of what?
150	Say, then, is not pleasure opposed to pain?
150	Shall I assume that we ourselves are able and experienced judges and have before now met with such a person?
150	Shall I give you an illustration of them?
150	Shall I give you an illustration?
150	Shall I tell you whose I believe the saying to be?
150	Shall I tell you why?
150	Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it?
150	Shall we begin education with music, and go on to gymnastic afterwards?
150	Shall we not?
150	Shall we, after the manner of Homer, pray the Muses to tell us''how discord first arose''?
150	Shall we, then, speak of Him as the natural author or maker of the bed?
150	Should not their custom be to spare them, considering the danger which there is that the whole race may one day fall under the yoke of the barbarians?
150	Socrates, has taken possession of you all?
150	Socrates, what do you mean?
150	Socrates; do you want to know how much I acquired?
150	Something that is or is not?
150	Something that is; for how can that which is not ever be known?
150	Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking?
150	Still, the dangers of war can not be always foreseen; there is a good deal of chance about them?
150	Such is the tale; is there any possibility of making our citizens believe in it?
150	Such will be the change, and after the change has been made, how will they proceed?
150	Such, then, are the palms of victory which the gods give the just?
150	Suppose now that by the light of the examples just offered we enquire who this imitator is?
150	Suppose we call it the contentious or ambitious-- would the term be suitable?
150	Suppose we select an example of either kind, in order that we may have a general notion of them?
150	Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not?
150	Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone?
150	That is also good, he said; but I should like to know what you mean?
150	That is his meaning then?
150	That is quite true, he said; but to what are you alluding?
150	That is to say, justice is useful when money is useless?
150	That since beauty is the opposite of ugliness, they are two?
150	That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them?
150	That will be the way?
150	The State which we have been describing is said to be wise as being good in counsel?
150	The existence of such persons is to be attributed to want of education, ill- training, and an evil constitution of the State?
150	The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth-- am I not right?
150	The imitative artist will be in a brilliant state of intelligence about his own creations?
150	The just man then, if we regard the idea of justice only, will be like the just State?
150	The object of one is food, and of the other drink?
150	The one loves and embraces the subjects of knowledge, the other those of opinion?
150	The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life?
150	The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art?
150	The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them?
150	The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and can not be compounded of many elements?
150	The true lie is hated not only by the gods, but also by men?
150	The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth?
150	The very great benefit has next to be established?
150	The whole period of threescore years and ten is surely but a little thing in comparison with eternity?
150	Their pleasures are mixed with pains-- how can they be otherwise?
150	Then I may infer courage to be such as you describe?
150	Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance?
150	Then I suppose that we ought to do good to the just and harm to the unjust?
150	Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements?
150	Then a soul which forgets can not be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory?
150	Then according to your argument it is just to injure those who do no wrong?
150	Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler?
150	Then are we to impose all our enactments on men and none of them on women?
150	Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow?
150	Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred?
150	Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue?
150	Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without?
150	Then he can hardly be compelled by external influence to take many shapes?
150	Then he who is a good keeper of anything is also a good thief?
150	Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength?
150	Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations?
150	Then hirelings will help to make up our population?
150	Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life?
150	Then if being is the subject- matter of knowledge, something else must be the subject- matter of opinion?
150	Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us?
150	Then if the constitutions of States are five, the dispositions of individual minds will also be five?
150	Then if the man is like the State, I said, must not the same rule prevail?
150	Then if there be any city which may be described as master of its own pleasures and desires, and master of itself, ours may claim such a designation?
150	Then in every way the laws will help the citizens to keep the peace with one another?
150	Then in making their laws they may sometimes make them rightly, and sometimes not?
150	Then in this case the narrative of the poet may be said to proceed by way of imitation?
150	Then in this kind of State there will be the greatest variety of human natures?
150	Then in time of peace justice will be of no use?
150	Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city?
150	Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse?
150	Then knowledge and opinion having distinct powers have also distinct spheres or subject- matters?
150	Then medicine does not consider the interest of medicine, but the interest of the body?
150	Then men who are injured are of necessity made unjust?
150	Then more husbandmen and more artisans will be required?
150	Then must not a further admission be made?
150	Then no intemperance or madness should be allowed to approach true love?
150	Then no motive can be imagined why God should lie?
150	Then on this view also justice will be admitted to be the having and doing what is a man''s own, and belongs to him?
150	Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties?
150	Then opinion is not concerned either with being or with not- being?
150	Then reflect; has the ear or voice need of any third or additional nature in order that the one may be able to hear and the other to be heard?
150	Then shall we propose this as a second branch of knowledge which our youth will study?
150	Then shall we try to find some way of convincing him, if we can, that he is saying what is not true?
150	Then that is not the knowledge which we are seeking to discover?
150	Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure?
150	Then the art of war partakes of them?
150	Then the community of wives and children among our citizens is clearly the source of the greatest good to the State?
150	Then the cowardly and mean nature has no part in true philosophy?
150	Then the intermediate state of rest will be pleasure and will also be pain?
150	Then the just is happy, and the unjust miserable?
150	Then the just is like the wise and good, and the unjust like the evil and ignorant?
150	Then the just soul and the just man will live well, and the unjust man will live ill?
150	Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience?
150	Then the lying poet has no place in our idea of God?
150	Then the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it?
150	Then the superhuman and divine is absolutely incapable of falsehood?
150	Then the tyrant is removed from true pleasure by the space of a number which is three times three?
150	Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least?
150	Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite?
150	Then the world can not possibly be a philosopher?
150	Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities?
150	Then there must be another class of citizens who will bring the required supply from another city?
150	Then they will quarrel as those who intend some day to be reconciled?
150	Then this is the progress which you call dialectic?
150	Then this new kind of knowledge must have an additional quality?
150	Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust?
150	Then to them the good will be enemies and the evil will be their friends?
150	Then virtue is the health and beauty and well- being of the soul, and vice the disease and weakness and deformity of the same?
150	Then we have found the desired natures; and now that we have found them, how are they to be reared and educated?
150	Then we have made an enactment not only possible but in the highest degree beneficial to the State?
150	Then we have now, I said, the second form of government and the second type of character?
150	Then we may assume that our athletes will be able to fight with two or three times their own number?
150	Then we may begin by assuming that there are three classes of men-- lovers of wisdom, lovers of honour, lovers of gain?
150	Then we must abstain from spoiling the dead or hindering their burial?
150	Then we shall want merchants?
150	Then what is that joint use of silver or gold in which the just man is to be preferred?
150	Then what is your meaning?
150	Then what will you do with them?
150	Then when the person who asks me is not in his right mind I am by no means to make the return?
150	Then who is more miserable?
150	Then why should you mind?
150	Then will not the citizens be good and civilized?
150	Then women must be taught music and gymnastic and also the art of war, which they must practise like the men?
150	Then would you call injustice malignity?
150	Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue?
150	Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions?
150	Then you would infer that opinion is intermediate?
150	Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery?
150	Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale?
150	Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest of the subject and weaker?
150	Then, I said, our guardians must lay the foundations of their fortress in music?
150	Then, again, within the city, how will they exchange their productions?
150	Then, do you see any way in which the philosopher can be preserved in his calling to the end?
150	Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use?
150	Then, if women are to have the same duties as men, they must have the same nurture and education?
150	Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate?
150	There is a thing which you call good and another which you call evil?
150	There is another which is the work of the carpenter?
150	There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel?
150	There were two parts in our former scheme of education, were there not?
150	There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking-- how shall we answer him?
150	These then may be truly said to be the ends of these organs?
150	These, then, are the two kinds of style?
150	They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them?
150	They have in view practice only, and are always speaking?
150	They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies?
150	This, I said, is he who begins to make a party against the rich?
150	This, then, will be the first great defect of oligarchy?
150	Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty?
150	To be sure, he said; how can he think otherwise?
150	To what do you refer?
150	To what do you refer?
150	True, I said; but would you never allow them to run any risk?
150	True, he replied; but what of that?
150	True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
150	Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains?
150	Until some one rare and grand result is reached which may be good, and may be the reverse of good?
150	Very good, I said; then what is the next question?
150	Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and another not a musician?
150	Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse?
150	Very true, I said; that is what I have to do: But will you be so good as answer yet one more question?
150	Very true, he said; but what are these forms of theology which you mean?
150	Very true, said Adeimantus; but how does the illustration apply to our enquiry?
150	Was not the selection of the male guardians determined by differences of this sort?
150	Was not this the beginning of the enquiry''What is great?''
150	We acknowledged-- did we not?
150	We are not wrong therefore in calling them necessary?
150	We can not but remember that the justice of the State consisted in each of the three classes doing the work of its own class?
150	We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial?
150	We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work?
150	We were saying that the parents should be in the prime of life?
150	We were saying, when we spoke of the subject- matter, that we had no need of lamentations and strains of sorrow?
150	Well said, Cephalus, I replied; but as concerning justice, what is it?--to speak the truth and to pay your debts-- no more than this?
150	Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say-- for no one else can be the maker?
150	Well then, is not- being the subject- matter of opinion?
150	Well, I said, and how does the change from oligarchy into democracy arise?
150	Well, I said, and in oligarchical States do you not find paupers?
150	Well, I said, and is there no evil which corrupts the soul?
150	Well, I said, and you would agree( would you not?)
150	Well, I said; but if we suppose a change in anything, that change must be effected either by the thing itself, or by some other thing?
150	Well, and are these of any military use?
150	Well, and can the eyes fulfil their end if they are wanting in their own proper excellence and have a defect instead?
150	Well, and do you think that those who say so are wrong?
150	Well, and is not this one quality, to mention no others, greatly at variance with present notions of him?
150	Well, and were we not creating an ideal of a perfect State?
150	Well, and your guardian must be brave if he is to fight well?
150	Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself?
150	Well, but has any one a right to say positively what he does not know?
150	Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it?
150	Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive?
150	Well, but what ought to be the criterion?
150	Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies?
150	Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming?
150	Well, you know of course that the greater is relative to the less?
150	Well; and has not the soul an end which nothing else can fulfil?
150	Were not these your words?
150	Were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed?
150	What about this?
150	What admission?
150	What admissions?
150	What are these corruptions?
150	What are they, he said, and where shall I find them?
150	What are they?
150	What are they?
150	What are they?
150	What are you going to say?
150	What causes?
150	What defect?
150	What did I borrow?
150	What division?
150	What do they say?
150	What do you consider to be the greatest blessing which you have reaped from your wealth?
150	What do you deserve to have done to you?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you mean?
150	What do you say?
150	What do you say?
150	What do you say?
150	What do you think?
150	What else can they do?
150	What else then would you say?
150	What else would you have?
150	What evil?
150	What evil?
150	What evils?
150	What faculty?
150	What good?
150	What is it?
150	What is it?
150	What is it?
150	What is most required?
150	What is that you are saying?
150	What is that?
150	What is that?
150	What is that?
150	What is that?
150	What is that?
150	What is that?
150	What is that?
150	What is the difference?
150	What is the process?
150	What is the proposition?
150	What is there remaining?
150	What is to be done then?
150	What is your illustration?
150	What is your notion?
150	What is your proposal?
150	What limit would you propose?
150	What makes you say that?
150	What may that be?
150	What may that be?
150	What may that be?
150	What of this line, O heavy with wine, who hast the eyes of a dog and the heart of a stag, and of the words which follow?
150	What point of view?
150	What point?
150	What point?
150	What quality?
150	What quality?
150	What question?
150	What shall he profit, if his injustice be undetected and unpunished?
150	What shall we say to him?
150	What should they fear?
150	What sort of instances do you mean?
150	What sort of knowledge is there which would draw the soul from becoming to being?
150	What sort of lie?
150	What sort of mischief?
150	What tale?
150	What then is the real object of them?
150	What then?
150	What trait?
150	What was the error, Polemarchus?
150	What was the mistake?
150	What was the omission?
150	What way?
150	What will be the issue of such marriages?
150	What, Thrasymachus, is the meaning of this?
150	What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light?
150	What, are there any greater still?
150	What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues?
150	What, not, I said, if he were able to run away and then turn and strike at the one who first came up?
150	What, then, he said, is still remaining to us of the work of legislation?
150	What?
150	What?
150	When Simonides said that the repayment of a debt was justice, he did not mean to include that case?
150	When a man can not measure, and a great many others who can not measure declare that he is four cubits high, can he help believing what they say?
150	When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do?
150	When horses are injured, are they improved or deteriorated?
150	When is this accomplished?
150	When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that?
150	Where must I look?
150	Where then?
150	Where, then, is justice, and where is injustice, and in what part of the State did they spring up?
150	Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher?
150	Whereas the bad and ignorant will desire to gain more than both?
150	Whereas the physician and the carpenter have different natures?
150	Whereas true love is a love of beauty and order-- temperate and harmonious?
150	Which appetites do you mean?
150	Which are they?
150	Which is a just principle?
150	Which of us has spoken truly?
150	Which years do you mean to include?
150	Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it?
150	Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy?
150	Who is he?
150	Who is it, I said, whom you are refusing to let off?
150	Who is that?
150	Who then are those whom we shall compel to be guardians?
150	Who was that?
150	Whose is that light which makes the eye to see perfectly and the visible to appear?
150	Whose?
150	Why do you ask such a question, I said, when you ought rather to be answering?
150	Why do you say so?
150	Why great caution?
150	Why indeed, he said, when any name will do which expresses the thought of the mind with clearness?
150	Why is that?
150	Why not, as Aeschylus says, utter the word which rises to our lips?
150	Why not?
150	Why not?
150	Why not?
150	Why not?
150	Why not?
150	Why should they not be?
150	Why so?
150	Why so?
150	Why so?
150	Why so?
150	Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil?
150	Why, I said, what was ever great in a short time?
150	Why, in the first place, although they are all of a good sort, are not some better than others?
150	Why, what else is there?
150	Why, where can they still find any ground for objection?
150	Why, yes, I said, of course they answer truly; how can the Muses speak falsely?
150	Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs?
150	Why, you do not mean to say that the tyrant will use violence?
150	Why?
150	Why?
150	Why?
150	Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers?
150	Will any private training enable him to stand firm against the overwhelming flood of popular opinion?
150	Will he know from use whether or no his drawing is correct or beautiful?
150	Will he not also require natural aptitude for his calling?
150	Will he not be called by them a prater, a star- gazer, a good- for- nothing?
150	Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
150	Will he not have the notions of good and evil which the public in general have-- he will do as they do, and as they are, such will he be?
150	Will he not think that heaven and the things in heaven are framed by the Creator of them in the most perfect manner?
150	Will he not utterly hate a lie?
150	Will horsemen carry torches and pass them one to another during the race?
150	Will not such an one from his early childhood be in all things first among all, especially if his bodily endowments are like his mental ones?
150	Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge?
150	Will the creature feel any compunction at tyrannizing over them?
150	Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country?
150	Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern?
150	Will they doubt that the philosopher is a lover of truth and being?
150	Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom?
150	Will they not be vile and bastard?
150	Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves?
150	Will you admit so much?
150	Will you be a little more explicit?
150	Will you enquire yourself?
150	Will you explain your meaning?
150	Will you repay me, then, what you borrowed in the argument?
150	Will you say whether you approve of my proposal?
150	Will you tell me?
150	Will you tell me?
150	Will you then kindly answer, for the edification of the company and of myself?
150	Would any one deny this?
150	Would he allow imitation to be the ruling principle of his life, as if he had nothing higher in him?
150	Would he not rather say or do the same as his like in the same case?
150	Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?
150	Would that be your way of speaking?
150	Would they not have been as unwilling to part with them as with gold, and have compelled them to stay at home with them?
150	Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good?
150	Would you call one of them virtue and the other vice?
150	Would you have me put the proof bodily into your souls?
150	Would you know the measure of the interval which separates them?
150	Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures?
150	Would you say six or four years?
150	Would you say that all men are equal in excellence, or is one man better than another?
150	Would you say that knowledge is a faculty, or in what class would you place it?
150	Yes, I said, a jest; and why?
150	Yes, I said; and the higher principle is ready to follow this suggestion of reason?
150	Yes, I said; and this being true of one must be equally true of all number?
150	Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race?
150	Yes, I said; but if this definition of justice also breaks down, what other can be offered?
150	Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts?
150	Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely?
150	Yes, he replied, such is very often the case; but what has that to do with us and our argument?
150	Yes, he said, that sort of thing is certainly very blamable; but what are the stories which you mean?
150	Yes, he said; but what are the characteristics of this form of government, and what are the defects of which we were speaking?
150	Yes, he said; how can I deny it?
150	Yes, that is very true, but may I ask another question?
150	Yes, the greatest; but will you explain yourself?
150	Yes; and is not this true of the government of anything?
150	Yet if he is not the maker, what is he in relation to the bed?
150	Yet of all the organs of sense the eye is the most like the sun?
150	You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come?
150	You have answered me, I replied: Well, and may we not further say that our guardians are the best of our citizens?
150	You know that they live securely and have nothing to apprehend from their servants?
150	You mean geometry?
150	You mean that they would shipwreck?
150	You mean that you do not understand the nature of this payment which to the best men is the great inducement to rule?
150	You mean to ask, I said, what will be our answer?
150	You mean to say that the people, from whom he has derived his being, will maintain him and his companions?
150	You mean when money is not wanted, but allowed to lie?
150	You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State?
150	You recognise the truth of what I have been saying?
150	You remember what people say when they are sick?
150	You remember, I said, how the rulers were chosen before?
150	You say that perfect injustice is more gainful than perfect justice?
150	You think that justice may be of use in peace as well as in war?
150	You will admit that the same education which makes a man a good guardian will make a woman a good guardian; for their original nature is the same?
150	You would agree with me?
150	You would allow, I said, that there is in nature an upper and lower and middle region?
150	You would argue that the good are our friends and the bad our enemies?
150	You would compare them, I said, to those invalids who, having no self- restraint, will not leave off their habits of intemperance?
150	You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language?
150	You would not deny that those who have any true notion without intelligence are only like blind men who feel their way along the road?
150	and are not the best judges in like manner those who are acquainted with all sorts of moral natures?
150	and does not the actual tyrant lead a worse life than he whose life you determined to be the worst?
150	and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general?
150	and how does he live, in happiness or in misery?
150	and how shall we manage the period between birth and education, which seems to require the greatest care?
150	and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity?
150	and must he not be represented as such?
150	and you would agree that to conceive things as they are is to possess the truth?
150	and''What is small?''
150	beat his father if he opposes him?
150	have heard them say that there is nothing pleasanter than to get rid of their pain?
150	he said; are they not capable of defending themselves?
150	he said; ought we to give them a worse life, when they might have a better?
150	or any greater good than the bond of unity?
150	or is the subject- matter of opinion the same as the subject- matter of knowledge?
150	or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the me when he is making the mistake, in respect of the mistake?
150	or the knowledge of all other things if we have no knowledge of beauty and goodness?
150	or will he be carried away by the stream?
150	or will you make allowance for them?
150	or would you include the mixed?
150	or, rather, how can there be an opinion at all about not- being?
150	or, suppose them to have no care of human things-- why in either case should we mind about concealment?
150	shall we condescend to legislate on any of these particulars?
150	would he not desire to have more than either the knowing or the ignorant?
150	you are incredulous, are you?
55201	Will he,in the language of Pindar,"make justice his high tower, or fortify himself with crooked deceit?"
55201	''And a true answer, of course:--but what more have they to say?''
55201	''And can we conceive things greater still?''
55201	''And do not the natures of men and women differ very much indeed?''
55201	''And how will they begin their work?''
55201	''And is her proper state ours or some other?''
55201	''And what are the highest?''
55201	''And what can I do more for you?''
55201	''And what will they say?''
55201	''But how shall we know the degrees of affinity, when all things are common?''
55201	''But if many states join their resources, shall we not be in danger?''
55201	''But then how will our poor city be able to go to war against an enemy who has money?''
55201	''But will curiosity make a philosopher?
55201	''But, Socrates, what is this supreme principle, knowledge or pleasure, or what?
55201	''But, my dear Socrates, you are forgetting the main question: Is such a State possible?
55201	''But,''said Glaucon, interposing,''are they not to have a relish?''
55201	''Do you ask whether tragedy and comedy are to be admitted?''
55201	''Glorious, indeed; but what is to follow?''
55201	''How can we resist such arguments in favour of injustice?
55201	''I do not understand what you mean?''
55201	''I should like to know of what constitutions you were speaking?''
55201	''Is it possible?
55201	''Lover of wisdom,''''lover of knowledge,''are titles which we may fitly apply to that part of the soul?
55201	''Socrates,''he says,''what folly is this?--Why do you agree to be vanquished by one another in a pretended argument?''
55201	''Surely you are not prepared to prove that?''
55201	''Sweet Sir,''we will say to him,''what think you of things esteemed noble and ignoble?
55201	''Then how are we to describe the true?''
55201	''Then how is such an admission reconcileable with the doctrine that philosophers should be kings?''
55201	''Well, and what answer do you give?''
55201	''What appetites do you mean?''
55201	''What do you mean?''
55201	''What, then, shall a man profit, if he gain the whole world''and become more and more wicked?
55201	''When a lively- minded ingenuous youth hears all this, what will be his conclusion?
55201	''Who is that?''
55201	''Will they not think this a hardship?''
55201	''You do not mean to say that he will beat his father?''
55201	* 330B* Socrates; do you want to know how much I acquired?
55201	* 331C* Well said, Cephalus, I replied; but as concerning justice, what is it?--to speak the truth and to pay your debts-- no more than this?
55201	* 331E* Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice?
55201	* 332E* Or when they are on a voyage, amid the perils of the sea?
55201	* 333A* You think that justice may be of use in peace as well as in war?
55201	* 333B* But is the just man or the skilful player a more useful and better partner at a game of draughts?
55201	* 334C* Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming?
55201	* 335* And are our friends to be only the good, and our enemies to be the evil?
55201	* 335C* And will not men who are injured be deteriorated in that which is the proper virtue of man?
55201	* 336A* Shall I tell you whose I believe the saying to be?
55201	* 336C* And why, sillybillies, do you knock under to one another?
55201	* 337D* But what if I give you an answer about justice other and better, he said, than any of these?
55201	* 339C* But are the rulers of states absolutely infallible, or are they sometimes liable to err?
55201	* 339D* Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse?
55201	* 341C* And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus?
55201	* 341E* What do you mean?
55201	* 342C* Then medicine does not consider the interest of medicine, but the interest of the body?
55201	* 343*''Tell me, Socrates,''he says,''have you a nurse?''
55201	* 346* Then why are they paid?
55201	* 346E* But does he therefore confer no benefit when he works for nothing?
55201	* 348A* Did you hear all the advantages of the unjust which Thrasymachus was rehearsing?
55201	* 348D* Then would you call injustice malignity?
55201	* 349B* Very true, I said; that is what I have to do: But will you be so good as answer yet one more question?
55201	* 350A* And what would you say of the physician?
55201	* 350C* And you also said that the just will not go beyond his like but his unlike?
55201	* 351E* And even if injustice be found in two only, will they not quarrel and fight, and become enemies to one another and to the just?
55201	* 352B* But if so, the unjust will be the enemy of the gods, and the just will be their friend?
55201	* 353A* But you can cut off a vine- branch with a dagger or with a chisel, and in many other ways?
55201	* 353D* And the same observation will apply to all other things?
55201	* 353E* And can she or can she not fulfil her own ends when deprived of that excellence?
55201	* 354A* And he who lives well is blessed and happy, and he who lives ill the reverse of happy?
55201	* 366* Then why not sin and pay for indulgences out of your sin?
55201	* 373D* And living in this way we shall have much greater need of physicians than before?
55201	* 374B* But is not war an art?
55201	* 377A* And the young should be trained in both kinds, and we begin with the false?
55201	* 380D* And what do you think of a second principle?
55201	* 381A* And will not the bravest and wisest soul be least confused or deranged by any external influence?
55201	* 381B* Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without?
55201	* 387D* And shall we proceed to get rid of the weepings and wailings of famous men?
55201	* 397D* And shall we receive into our State all the three styles, or one only of the two unmixed styles?
55201	* 398E* And which are the harmonies expressive of sorrow?
55201	* 404A* And will the habit of body of our ordinary athletes be suited to them?
55201	* 404D* Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery?
55201	* 407A* Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation?
55201	* 411A* And the harmonious soul is both temperate and courageous?
55201	* 413B* And is not this involuntary deprivation caused either by theft, or force, or enchantment?
55201	* 420B* You mean to ask, I said, what will be our answer?
55201	* 424D* Then, I said, our guardians must lay the foundations of their fortress in music?
55201	* 426D* But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption?
55201	* 427B* What, then, he said, is still remaining to us of the work of legislation?
55201	* 428E* And will there be in our city more of these true guardians or more smiths?
55201	* 435B* The just man then, if we regard the idea of justice only, will be like the just State?
55201	* 439D* And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease?
55201	* 440E* What point?
55201	* 441* Is passion then the same with reason?
55201	* 443B* And the reason is that each part of him is doing its own business, whether in ruling or being ruled?
55201	* 444D* And just actions cause justice, and unjust actions cause injustice?
55201	* 445* Again the old question returns upon us: Is justice or injustice the more profitable?
55201	* 449C* I repeated[1], Why am I especially not to be let off?
55201	* 450* Thrasymachus said,''Do you think that we have come hither to dig for gold, or to hear you discourse?''
55201	* 455* Admitting that women differ from men in capacity, do not men equally differ from one another?
55201	* 456A* One woman has a gift of healing, another not; one is a musician, and another has no music in her nature?
55201	* 457A* And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish?
55201	* 459B* And do you take the oldest or the youngest, or only those of ripe age?
55201	* 459C* Certainly, the same principle holds; but why does this involve any particular skill?
55201	* 460E* And what is the prime of life?
55201	* 463A* Our State like every other has rulers and subjects?
55201	* 467E* What do you mean?
55201	* 472E* Well, and were we not creating an ideal of a perfect State?
55201	* 473A* I want to know whether ideals are ever fully realized in language?
55201	* 473B* I am sure that I should be contented-- will not you?
55201	* 476A* And inasmuch as they are two, each of them is one?
55201	* 477E* And is opinion also a faculty?
55201	* 478D* And also to be within and between them?
55201	* 486B* Or can such an one account death fearful?
55201	* 486D* Then a soul which forgets can not be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory?
55201	* 490* Need I recall the original image of the philosopher?
55201	* 491E* And may we not say, Adeimantus, that the most gifted minds, when they are ill- educated, become pre- eminently bad?
55201	* 495* Are we not right in saying that the love of knowledge, no less than riches, may divert him?
55201	* 496* What will be the issue of such marriages?
55201	* 500* Will you say that the world is of another mind?
55201	* 501D* Why, where can they still find any ground for objection?
55201	* 503C* What do you mean?
55201	* 506B* And if we only have a guardian who has this knowledge our State will be perfectly ordered?
55201	* 507B* What?
55201	* 507C* And what is the organ with which we see the visible things?
55201	* 508B* Neither sight nor the eye in which sight resides is the sun?
55201	* 508D* But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them?
55201	* 509B* In what point of view?
55201	* 519* Did you never observe how the mind of a clever rogue peers out of his eyes, and the more clearly he sees, the more evil he does?
55201	* 522A* Then that is not the knowledge which we are seeking to discover?
55201	* 522E* Can we deny that a warrior should have a knowledge of arithmetic?
55201	* 525B* And they appear to lead the mind towards truth?
55201	* 527D* And suppose we make astronomy the third-- what do you say?
55201	* 528* Now, will you appeal to mankind in general or to the philosopher?
55201	* 537B* At what age?
55201	* 539E* Would you say six or four years?
55201	* 540A* And how long is this stage of their lives to last?
55201	* 540D* Well, I said, and you would agree( would you not?)
55201	* 547B* And what do the Muses say next?
55201	* 550C* Then we have now, I said, the second form of government and the second type of character?
55201	* 551D* This, then, will be the first great defect of oligarchy?
55201	* 553E* And the avaricious, I said, is the oligarchical youth?
55201	* 557C* Then in this kind of State there will be the greatest variety of human natures?
55201	* 559A* We are not wrong therefore in calling them necessary?
55201	* 563C* Why not, as Aeschylus says, utter the word which rises to our lips?
55201	* 568E* And when these fail?
55201	* 571* Last of all comes the tyrannical man, about whom we have to enquire, Whence is he, and how does he live-- in happiness or in misery?
55201	* 571A* Last of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical?
55201	* 576B* Also they are utterly unjust, if we were right in our notion of justice?
55201	* 577D* Then if the man is like the State, I said, must not the same rule prevail?
55201	* 578B* Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States?
55201	* 582* Now, how shall we decide between them?
55201	* 582D* His experience, then, will enable him to judge better than any one?
55201	* 583E* Again, when pleasure ceases, that sort of rest or cessation will be painful?
55201	* 584A* But that which is neither was just now shown to be rest and not motion, and in a mean between them?
55201	* 584D* Shall I give you an illustration of them?
55201	* 584E* But if he were taken back again he would imagine, and truly imagine, that he was descending?
55201	* 588C* Of what sort?
55201	* 590* Would he not be worse than Eriphyle, who sold her husband''s life for a necklace?
55201	* 596A* Why not?
55201	* 596C* Who is he?
55201	* 597A* And what of the maker of the bed?
55201	* 601C* Am I not right?
55201	* 601D* That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them?
55201	* 602C* And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth?
55201	* 602E* And this, surely, must be the work of the calculating and rational principle in the soul?
55201	* 603A* Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure?
55201	* 604A* Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone?
55201	* 604E* And does not the latter-- I mean the rebellious principle-- furnish a great variety of materials for imitation?
55201	* 608E* Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good?
55201	--How would you answer him?
55201	--I would like to know whether he may be thought to imitate that which originally exists in nature, or only the creations of artists?
55201	--What defence will you make for us, my good Sir, against any one who offers these objections?
55201	...* 332* He proceeds: What did Simonides mean by this saying of his?
55201	300, 301]; the ideal ruler,_ ib._ 502:--Rulers of states; do they study their own interests?
55201	364 D;--the just or the unjust, which is the more advantageous?
55201	435 D.] To what do you refer?
55201	464, 465;--is it possible?
55201	6),''Whether the virtues are one or many?''
55201	601, 603, 605;--''the poets who were children and prophets of the gods''(?
55201	835 C), especially when they have been licensed by custom and religion?
55201	A right noble thought[9]; but do you suppose that we{ 205} shall refrain from asking you what is this highest knowledge?
55201	A second and greater wave is rolling in-- community of wives and children; is this either expedient or possible?
55201	A state which is intermediate, and a sort of repose of the soul about either-- that is what you mean?
55201	Adeimantus added: Has no one told you of the torch- race on horseback in honour of the goddess which will take place in the evening?
55201	After this manner the democrat was generated out of the oligarch?
55201	Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice?
55201	Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom?
55201	Again, is not the passionate element wholly set on ruling and conquering and getting fame?
55201	Again, pleasure and pain are motions, and the absence of them is rest;* 584* but if so, how can the absence of either of them be the other?
55201	All of whom will call one another citizens?
55201	All that would arise out of his ignorance of the true upper and middle and lower regions?
55201	Am I not right?
55201	Am I not right?
55201	Am I not right?
55201	Am I not right?
55201	And O my friend, I said, surely the gods are just?
55201	And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages?
55201	And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel?
55201	And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common?
55201	And all arithmetic and calculation have to do with number?
55201	And also of the mental ones; his soul is to be full of spirit?
55201	And an art requiring as much attention as shoemaking?
55201	And another consideration has just occurred to me: You will remember that our young men are to be warrior athletes?
55201	And any difference which arises among them will be* 471A* regarded by them as discord only-- a quarrel among friends, which is not to be called a war?
55201	And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies?
55201	And are enemies also to receive what we owe to them?
55201	And are not their praises of tyranny alone a sufficient reason why we should exclude them from our State?
55201	And are suits decided on any other ground but that a man may neither take what is another''s, nor be deprived of what is his own?
55201	And are you going to run away before you have fairly taught or learned whether they are true or not?
55201	And are you stronger than all these?
55201	And as State is to State in virtue and happiness, so is man in relation to man?
55201	And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians?
55201	And both pleasure and pain are motions of the soul, are they not?
55201	And both should be in harmony?
55201	And by contracts you mean partnerships?
55201	And can any one of those many things which are called by particular names be said to be this rather than not to be this?
55201	And can that which does no evil be a cause of evil?
55201	And can the just by justice make men unjust, or speaking* 335D* generally, can the good by virtue make them bad?
55201	And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible?
55201	And can therefore neither be ignorance nor knowledge?
55201	And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female?
55201	And democracy has her own good, of which the insatiable desire brings her to dissolution?
55201	And do I differ from you, he said, as to the importance of the enquiry?
55201	And do not good practices lead to virtue, and evil practices to vice?
55201	And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words?
55201	And do the unjust appear to you to be wise and good?
55201	And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts?
55201	And do we know what we opine?
55201	And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing?
55201	And do you breed from them all indifferently, or do you take care to breed from the best only?
55201	And do you consider truth to be akin to proportion or to disproportion?
55201	And do you not know, I said, that all mere opinions are bad, and the best of them blind?
55201	And do you suppose that I ask these questions with any design of injuring you in the argument?
55201	And do you wish to behold what is blind and crooked and* 506D* base, when others will tell you of brightness and beauty?
55201	And does not the analogy apply still more to the State?
55201	And does not the same hold also of the ridiculous?
55201	And does not the same principle hold in the sciences?
55201	And does not tyranny spring from democracy in the* 562B* same manner as democracy from oligarchy-- I mean, after a sort?
55201	And does the essence of the invariable partake of knowledge in the same degree as of essence?
55201	And dogs are deteriorated in the good qualities of dogs, and not of horses?
55201	And each art gives us a particular good and not merely a general one-- medicine, for example, gives us health; navigation, safety at sea, and so on?
55201	And each of them is such as his like is?
55201	And even to this are there not exceptions?
55201	And everything else on the style?
55201	And food and wisdom are the corresponding satisfactions of either?
55201	And from being a keeper of the law he is converted into a breaker of it?
55201	And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well?
55201	And has not the body itself less of truth and essence than the soul?
55201	And has not the eye an excellence?
55201	And has not the soul an excellence also?
55201	And have we not already condemned that State* 552* in which the same persons are warriors as well as shopkeepers?
55201	And he is good in as far as he is wise, and bad in as far as he is foolish?
55201	And he is the best guard of a camp who is best able to* 334A* steal a march upon the enemy?
55201	And he is to be deemed courageous whose spirit retains in* 442C* pleasure and in pain the commands of reason about what he ought or ought not to fear?
55201	And he who is most skilful in preventing or escaping[2] from a disease is best able to create one?
55201	And he who is not on a voyage has no need of a pilot?
55201	And here, Glaucon, I should like to ask( as I know that you are a breeder of birds and animals), Do you not take the greatest care in the mating?
55201	And his friends and fellow- citizens will want to use him as he gets older for their own purposes?
55201	And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you?
55201	And how am I to do so?
55201	And how are they to be learned without education?
55201	And how can one who is thus circumstanced ever become a philosopher?
55201	And how can we rightly answer that question?
55201	And how does such an one live?
55201	And how does the son come into being?
55201	And how is the error to be corrected?
55201	And how will they proceed?
55201	And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust?
55201	And if care was not taken in the breeding, your dogs and birds would greatly deteriorate?
55201	And if merchandise is to be carried over the sea, skilful* 371B* sailors will also be needed, and in considerable numbers?
55201	And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim?
55201	And if that is true, what sort of general must he have been?
55201	And if the old man and woman fight for their own, what then, my friend?
55201	And if the world perceives that what we are saying about* 500E* him is the truth, will they be angry with philosophy?
55201	And if there be any State in which rulers and subjects* 431E* will be agreed as to the question who are to rule, that again will be our State?
55201	And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning?
55201	And if they are to be what we were describing, is there* 485C* not another quality which they should also possess?
55201	And if they turn out to be two, is not each of them one and different?
55201	And if they were able to converse with one another, would they not suppose that they were naming what was actually before them[1]?
55201	And ignorance and folly are inanitions of the soul?
55201	And in like manner does the touch adequately perceive the qualities of thickness or thinness, of softness or hardness?
55201	And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary?
55201	And in our State what other name besides that of citizens do the people give the rulers?
55201	And in our opinion the guardians ought to have both these qualities?
55201	And in such a case what is one to say?
55201	And in that case they will be right in doing good to the evil and* 334D* evil to the good?
55201	And in that interval there has now been discovered something which we call opinion?
55201	And in the first place, he will honour studies which impress these qualities on his soul and will disregard others?
55201	And in the laying of bricks and stones is the just man a more useful or better partner than the builder?
55201	And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friend?
55201	And is he likely to be brave who has no spirit, whether horse or dog or any other animal?
55201	And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State?
55201	And is not a State larger than an individual?
55201	And is not a similar method to be pursued about the virtues, which are also four in number?
55201	And is not life to be reckoned among the ends of the soul?
55201	And is not that farthest from reason which is at the greatest distance from law and order?
55201	And is not the end of the soul happiness, and justice the excellence of the soul by which happiness is attained?
55201	And is not the love of learning the love of wisdom, which is philosophy?
55201	And is not the reason of this that the several principles, whether in the state or in the individual, do their own business?
55201	And is not the unjust like the wise and good and the just unlike them?
55201	And is not this the reason why of old love has been called a tyrant?
55201	And is our theory a worse theory because we are unable to{ 170} prove the possibility of a city being ordered in the manner described?
55201	And is the art of war one of those arts in which she can or can not share?
55201	And is the city which is under a tyrant rich or poor?
55201	And is the satisfaction derived from that which has less or from that which has more existence the truer?
55201	And is there any greater or keener pleasure than that of sensual love?
55201	And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires?
55201	And is there anything more akin to wisdom than truth?
55201	And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry?
55201	And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences?
55201	And literature may be either true or false?
55201	And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him?
55201	And may not the many which are doubles be also halves?--doubles, that is, of one thing, and halves of another?
55201	And may we not rightly call such men treacherous?
55201	And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole?
55201	And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion?
55201	And may we not say the same of all things?
55201	And might a man be thirsty, and yet unwilling to drink?
55201	And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
55201	And must not such a State and such a man be always full of fear?
55201	And must not the like happen with the spirited or passionate element of the soul?
55201	And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft?
55201	And must not the tyrannical man be like the tyrannical State, and the democratical man like the democratical State; and the same of the others?
55201	And must not we swim and try to reach the shore: we will hope that Arion''s dolphin or some other miraculous help may save us?
55201	And next, how does he live?
55201	And next, shall we enquire whether the kindred science also concerns us?
55201	And no good thing is hurtful?
55201	And not- being is not one thing but, properly speaking,* 478C* nothing?
55201	And now what is their manner of life, and what sort of* 557B* a government have they?
55201	And now what remains of the work of legislation?
55201	And now why do you not praise me?
55201	And now, Adeimantus, is our State matured and perfected?
55201	And of individuals who consort with the mob and seek to please them?
55201	And of the objects which are being carried in like manner they would only see the shadows?
55201	And of the pleasures of love, and all other pleasures, the same holds good?
55201	And of the unjust may not the opposite be supposed?
55201	And of truth in the same degree?
55201	And once more, the inharmonious and unseemly nature can only tend to disproportion?
55201	And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics?
55201	And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit?
55201	And opinion is to have an opinion?
55201	And ought not the same natures to have the same pursuits?
55201	And our guardian is both warrior and philosopher?
55201	And reasoning is peculiarly his instrument?
55201	And shall I add,''whether seen or unseen by gods and men''?
55201	And should an immortal being seriously think of this little* 608D* space rather than of the whole?
55201	And should we not enquire what sort of knowledge has the* 521D* power of effecting such a change?
55201	And so let us have a final trial and proclamation; need we hire a herald, or shall I proclaim the result?
55201	And so of all other things;--justice is useful when they are useless, and useless when they are useful?
55201	And so of the other senses; do they give perfect intimations of such matters?
55201	And so they will be drawn by a necessity of their natures to have intercourse with each other-- necessity is not too strong a word, I think?
55201	And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty?
55201	And still there arises another question: Are friends to be interpreted as real or seeming; enemies as real or seeming?
55201	And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler''s interest?
55201	And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power?
55201	And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude?
55201	And that human virtue is justice?
55201	And that others should approve, of what we approve, is no miracle or impossibility?
55201	And that to which an end is appointed has also an excellence?
55201	And that which hurts not does no evil?
55201	And that which is not hurtful hurts not?
55201	And that which is opposed to them is one of the inferior principles of the soul?
55201	And the anticipations of future pleasures and pains are of a like nature?
55201	And the better part of the soul is likely to be that which trusts to measure and calculation?
55201	And the citizens being thus agreed among themselves, in which class will temperance be found-- in the rulers or in the subjects?
55201	And the country which was enough to support the original inhabitants will be too small now, and not enough?
55201	And the ear has an end and an excellence also?
55201	And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing?
55201	And the fairest is also the loveliest?
55201	And the friend he regards and describes as one in whom* 463C* he has an interest, and the other as a stranger in whom he has no interest?
55201	And the good is advantageous?
55201	And the government is the ruling power in each state?
55201	And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure?
55201	And the greatest degree of evil- doing to one''s own city would be termed by you injustice?
55201	And the higher the duties of the guardian, I said, the more* 374E* time, and skill, and art, and application will be needed by him?
55201	And the individual will be acknowledged by us to be just in the same way in which the State is just?
55201	And the inharmonious is cowardly and boorish?
55201	And the insatiable desire of wealth and the neglect of all other things for the sake of money- getting was also the ruin of oligarchy?
55201	And the interest of any art is the perfection of it-- this and nothing else?
55201	And the just is the good?
55201	And the kinds of knowledge in a State are many and diverse?
55201	And the knowing is wise?
55201	And the laws which they make must be obeyed by their subjects,--and that is what you call justice?
55201	And the lover of honour-- what will be his opinion?
55201	And the lustful and tyrannical desires are, as we saw, at the* 587B* greatest distance?
55201	And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul?
55201	And the melody and rhythm will depend upon the words?
55201	And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require?
55201	And the more hated he is, the more he will require trusty guards; but how will he obtain them?
55201	And the much greater to the much less?
55201	And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy?
55201	And the oligarch is third from the royal; since we count* 587D* as one royal and aristocratical?
55201	And the painter too is, as I conceive, just such another-- a creator of appearances, is he not?
55201	And the persons whose property is taken from them are compelled to defend themselves before the people as they best can?
55201	And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor?
55201	And the pilot-- that is to say, the true pilot-- is he a captain of sailors or a mere sailor?
55201	And the possibility has been acknowledged?
55201	And the power which the eye possesses is a sort of effluence which is dispensed from the sun?
55201	And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children?
55201	And the reason why the good are useless has now been explained?
55201	And the result will be that he becomes a worse potter?
55201	And the royal and orderly desires are nearest?
55201	And the same is true of all other things; they have each of them an end and a special excellence?
55201	And the same of horses and animals in general?
55201	And the sometime greater to the sometime less, and the greater that is to be to the less that is to be?
55201	And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth?
55201	And the unjust is good and wise, and the just is neither?
55201	And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all?
55201	And the virtue which enters into this competition is* 433E* justice?
55201	And the wise is good?
55201	And the work of the painter is a third?
55201	And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy?
55201	And there are three kinds of pleasure, which are their several objects?
55201	And there is a neutral state which is neither pleasure nor pain?
55201	And therefore he will not sorrow for his departed friend as though he had suffered anything terrible?
55201	And therefore philosophers must inevitably fall under the censure of the world?
55201	And therefore the cause of well- being?
55201	And therefore they are likely to do harm to our young men-- you would agree with me there?
55201	And therefore to acknowledge that bad and good are the same?
55201	And they will place them under the command of experienced veterans who will be their leaders and teachers?
55201	And they will take them on the safe expeditions and be cautious about the dangerous ones?
55201	And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names?
55201	And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes?
55201	And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus?
55201	And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one?
55201	And those who govern ought not to be lovers of the task?
55201	And to this end they ought to be wise and efficient, and to have a special care of the State?
55201	And to which class do unity and number belong?
55201	And was I not right, Adeimantus?
55201	And was I not right?
55201	And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul?
55201	And we have admitted, I said, that the good of each art is specially confined to the art?
55201	And what about* 598A* the painter?
55201	And what are these?
55201	And what do the rulers call one another in other States?
55201	And what do the rulers call the people?
55201	And what do they call them in other States?
55201	And what do they receive of men?
55201	And what do you say to his receiving the right hand of fellowship?
55201	And what does the judge affirm to be the life which is next, and the pleasure which is next?
55201	And what due or proper thing is given by cookery, and to what?
55201	And what happens?
55201	And what in ours?
55201	And what is that which justice gives, and to whom?
55201	And what is the faculty in man to which imitation is addressed?
55201	And what is the name which the city derives from the possession of this sort of knowledge?
55201	And what is the next question?
55201	And what is this knowledge, and among whom is it found?
55201	And what is your view about them?
55201	And what manner of government do you term oligarchy?
55201	And what manner of man answers to such a State?
55201	And what may that be?
55201	And what of passion, or spirit?
55201	And what of the ignorant?
55201	And what of the unjust-- does he claim to have more than the just man and to do more than is just?
55201	And what shall be their education?
55201	And what shall we say about men?
55201	And what shall we say of men?
55201	And what shall we say of the carpenter-- is not he also the maker of the bed?
55201	And what similar use or power of acquisition has justice in time of peace?
55201	And what then would you say?
55201	And what training will draw the soul upwards?
55201	And when all the world is telling a man that he is six feet high, and he has no measure, how can he believe anything else?
55201	And when persons are suffering from acute pain, you must have heard them say that there is nothing pleasanter than to get rid of their pain?
55201	And when they meet in private will not people be* 556E* saying to one another''Our warriors are not good for much''?
55201	And when truth is the captain, we can not suspect any evil of the band which he leads?
55201	And when you see the same evils in the tyrannical man, what do you say of him?
55201	And when you speak of music, do you include literature or not?
55201	And when you want to buy a ship, the shipwright or the pilot would be better?
55201	And where do you find them?
55201	And where freedom is, the individual is clearly able to order for himself his own life as he pleases?
55201	And which are the soft or drinking harmonies?
55201	And which are these two sorts?
55201	And which is wise and which is foolish?
55201	And which method do I understand you to prefer?
55201	And which of the three has the truest knowledge and the widest experience?
55201	And which sort of life, Glaucon, do you prefer?
55201	And which, I said, of the gods in heaven would you say was the lord of this element?
55201	And whichever of these qualities we find in the State, the one which is not found will be the residue?
55201	And who are the devoted band, and where will he procure them?
55201	And who is best able to do good to his friends and evil to his enemies in time of sickness?
55201	And will he sell his own fairer and diviner part without any compunction to the most godless and foul?
55201	And will he then change himself for the better and fairer, or for the worse and more unsightly?
55201	And will not a true astronomer have the same feeling when he looks at the movements of the stars?
55201	And will not he who has been shown to be the wickedest,* 576C* be also the most miserable?
55201	And will not the city, which you are founding, be an Hellenic city?
55201	And will not the same condition be best for our citizens?
55201	And will not the words and the character of the style depend on the temper of the soul?
55201	And will not their wives be the best women?
55201	And will the blindness and crookedness of opinion content you when you might have the light and certainty of science?
55201	And will the love of a lie be any part of a philosopher''s nature?
55201	And will they be a class which is rarely found?
55201	And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples?
55201	And will you be so very good as to answer one more question?
55201	And will you have a work better done when the workman has many occupations, or when he has only one?
55201	And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense?
55201	And would not a really good education furnish the best safeguard?
55201	And would you call justice vice?
55201	And would you have the future rulers of your ideal State intelligent beings, or stupid as posts?
55201	And would you say that the soul of such an one is the soul of a freeman, or of a slave?
55201	And yet not so well as with a pruning- hook made for the purpose?
55201	And yet there is a sense in which the painter also creates a bed?
55201	And yet you were acknowledging a little while ago that knowledge is not the same as opinion?
55201	And yet, as you see, there are freemen as well as masters in such a State?
55201	And you are aware too that the latter can not explain what they mean by knowledge, but are obliged after all to say knowledge of the good?
55201	And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods?
55201	And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,--will he not be perplexed?
55201	And you placed astronomy next, and then you made a step backward?
55201	And you would say the same sort of thing of the physician?
55201	And, conversely, that which has less of truth will also have less of essence?
55201	Another question is, Which of existing states is suited to her?
55201	Any affinity to wantonness and intemperance?
55201	Any more than heat can produce cold?
55201	Any more than they can be rhapsodists and actors at once?
55201	Are not the chief elements of temperance, speaking* 389E* generally, obedience to commanders and self- control in sensual pleasures?
55201	Are not the public who say these things* 492B* the greatest of all Sophists?
55201	Are not the tragic poets wise who magnify and exalt the tyrant, and say that he is wise by association with the wise?
55201	Are not these functions proper to the soul, and can they rightly be assigned to any other?
55201	Are the lovers of sights and sounds, who let out their ears to every chorus at the Dionysiac festivals, to be called philosophers?''
55201	Are they two or one, and is either of them the cause of the other?
55201	Are you not aware, I said, that the soul of man is immortal and imperishable?
55201	Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other?
55201	As being the same with knowledge, or another faculty?
55201	As they are or as they appear?
55201	At any rate you can tell that a song or ode has three* 398D* parts-- the words, the melody, and the rhythm; that degree of knowledge I may presuppose?
55201	Because I want to know in which of the three classes you would place justice?
55201	Because it has a particular quality which no other has?
55201	Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter?
55201	Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved?
55201	Being is the sphere or subject- matter of knowledge, and knowledge is to know the nature of being?
55201	But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was?
55201	But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms?
55201	But are not these spirited natures apt to be savage with one another, and with everybody else?
55201	But are they really three or one?
55201	But can any of these reasons apply to God?
55201	But can that which is neither become both?
55201	But can the musician by his art make men unmusical?
55201	But can you persuade us, if we refuse to listen to you?
55201	But can you tell me of any other suitable study?
55201	But can you use different animals for the same purpose, unless they are bred and fed in the same way?
55201	But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike?
55201	But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them?
55201	But do you know whom I think good?
55201	But do you mean to say that this is not the opinion of the multitude?
55201	But do you not admire their cleverness?
55201	But do you not see that there is a sense in which you could do the same?
55201	But do you observe the reason of this?
55201	But do you see, he rejoined, how many we are?
55201	But does the painter know the right form of the bit and reins?
55201	But have we not here fallen into a contradiction?
55201	But he may have friends who are senseless or mad?
55201	But he would claim to exceed the non- musician?
55201	But he would wish to go beyond the non- physician?
55201	But how did timocracy arise out of the perfect State?
55201	But how is the image applicable to the disciples of philosophy?
55201	But how* 461D* will they know who are fathers and daughters, and so on?
55201	But if so, the tyrant will live most unpleasantly, and the king most pleasantly?
55201	But if the process by which we are supposed to arrive at the idea of good be really imaginary, may not the idea itself be also a mere abstraction?
55201	But if they abstained from injuring one another, then they might act together better?
55201	But in what way good or harm?
55201	But is a man in harmony with himself when he is the subject of these conflicting influences?
55201	But is not this unjust?
55201	But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance?
55201	But is passion a third principle, or akin to desire?
55201	But is such a community possible?--as among the animals, so{ lxxv} also among men; and if possible, in what way possible?
55201	But is there no difference between men and women?
55201	But is there not another name which people give to their rulers in other States?
55201	But is this equally true of the greatness and smallness of the fingers?
55201	But let me ask you another question: Has excess of pleasure any affinity to temperance?
55201	But may he not change and transform himself?
55201	But may not the stimulus which love has given to fancy be some day exhausted?
55201	But next, what shall we say of their food; for the men are in training for the great contest of all-- are they not?
55201	But ought the just to injure any one at all?
55201	But ought we to attempt to construct one?
55201	But ought we to render evil for evil at all, when to do so will only make men more evil?
55201	But shall we be right in getting rid of them?
55201	But should not life rest on the moral rather than upon the physical?
55201	But suppose that he were to retort,''Thrasymachus, what do you mean?
55201	But surely God and the things of God are in every way perfect?
55201	But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects?
55201	But the condiments are only necessary in so far as they are good for health?
55201	But the good are just and would not do an injustice?
55201	But the philosopher will still be justified in asking,''How may the heavenly gift of poesy be devoted to the good of mankind?''
55201	But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only?
55201	But we should like to ask him a question: Does he who has knowledge know something or nothing?
55201	But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us?
55201	But what can show a more disgraceful state of education than to have to go abroad for justice because you have none of your own at home?
55201	But what do you mean by the highest of all knowledge?
55201	But what do you say of music, which also entered to a certain extent into our former scheme?
55201	But what do you say to flute- makers and flute- players?
55201	But what if there are no gods?
55201	But what is the next step?
55201	But what of the world below?
55201	But what ought to be their course?
55201	But what shall be done to the hero?
55201	But what shall their education be?
55201	But what will be the process of delineation?''
55201	But what would you have, Glaucon?
55201	But when a man is well, my dear Polemarchus, there is no need of a physician?
55201	But when is this fault committed?
55201	But whence came division?
55201	But where are the two?
55201	But where, amid all this, is justice?
55201	But which is the happier?
55201	But which stories do you mean, he said; and what fault do you find with them?
55201	But who are friends and enemies?]
55201	But who can doubt that philosophers should be chosen, if they have the other qualities which are required in a ruler?
55201	But why do you ask?
55201	But why do you ask?
55201	But why* 533E* should we dispute about names when we have realities of such importance to consider?
55201	But why?
55201	But will he not desire to get them on the spot?
55201	But will the imitator have either?
55201	But will you let me assume, without reciting them, that these things are true?
55201	But would any of your guardians think or speak of any other guardian as a stranger?
55201	But would you call the painter a creator and maker?
55201	But you see that without the addition of some other nature there is no seeing or being seen?
55201	But* 501A* how will they draw out the plan of which you are speaking?
55201	But, if Homer never did any public service, was he privately a guide or teacher of any?
55201	By heaven, would not such an one be a rare educator?
55201	Can I say what I do not know?
55201	Can a man help imitating that with which he holds reverential converse?
55201	Can any man be courageous who has the fear of death in him?
55201	Can any other origin of a State be imagined?
55201	Can any reality come up to the idea?
55201	Can he have an opinion which is an opinion about nothing?
55201	Can justice produce injustice any more than the art of horsemanship{ xix} can make bad horsemen, or heat produce cold?
55201	Can sight adequately perceive them?
55201	Can the god of Jealousy himself* 487* find any fault with such an assemblage of good qualities?
55201	Can the same nature be a lover of wisdom and a lover of* 485D* falsehood?
55201	Can there be any greater evil than discord and distraction* 462B* and plurality where unity ought to reign?
55201	Can they have a better place than between being and not- being?
55201	Can we any longer doubt, then, that the miser and money- maker* 555B* answers to the oligarchical State?
55201	Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention?
55201	Can you tell me what imitation is?
55201	Can you tell me whence I derive this inference?
55201	Capital, I said; but let me ask you once more: Shall they* 463D* be a family in name only; or shall they in all their actions be true to the name?
55201	Deteriorated, that is to say, in the good qualities of horses, not of dogs?
55201	Did he mean that I was to give back arms to a madman?
55201	Did this never strike you as curious?
55201	Did you ever hear any of them which were not?
55201	Did you never hear it?
55201	Did you never observe in the arts how the potters''boys look on and help, long before they touch the wheel?
55201	Do I take you with me?
55201	Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body?
55201	Do we admit the existence of opinion?
55201	Do you agree?
55201	Do you know of any other?
55201	Do you know where you will have to look if you want to discover his rogueries?
55201	Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other?
55201	Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not?
55201	Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken?
55201	Do you not know that all this is but the prelude to the actual strain which we have to learn?
55201	Do you not know that the soul is immortal?
55201	Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men?
55201	Do you not see them doing the same?
55201	Do you observe that we were not far wrong in our guess that temperance was a sort of harmony?
55201	Do you remember?
55201	Do you see that there is a way in which you could make them all yourself?
55201	Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken?
55201	Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help?
55201	Do you think that the possession of all other things is of any value if we do not possess the good?
55201	Do you think that there is anything so very unnatural or inexcusable in their case?
55201	Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them?
55201	Does not like always attract like?
55201	Does not the practice of* 469D* despoiling an enemy afford an excuse for not facing the battle?
55201	Does not the timocratical man change into the oligarchical on this wise?
55201	Does that look well?
55201	Does the injustice or other evil which exists in the soul waste and consume her?
55201	Does the just man try to gain any advantage over the just?
55201	Each of them, I said, is such as his like is?
55201	Enough of gods and heroes;--what shall we say about men?
55201	Enough, my friend; but what is enough while anything remains wanting?
55201	Every act does something to somebody; and following this analogy, Socrates asks, What is this due and proper thing which justice does, and to whom?
55201	Except a city?--or would you include a city?
55201	First of all, in regard to slavery?
55201	First you began with a geometry of plane surfaces?
55201	First, then, they resemble one another in the value which they set upon wealth?
55201	For all these things are only the prelude, and you surely do not suppose that a mere mathematician is also a dialectician?
55201	For concerning political measures, we chiefly ask: How will they affect the happiness of mankind?
55201	For example, I said, can the same thing be at rest and in motion at the same time in the same part?
55201	For if Agamemnon could not count his feet( and without number how could he?)
55201	For what purpose do you conceive that we have come here, said Thrasymachus,--to look for gold, or to hear discourse?
55201	For which the art has to consider and provide?
55201	For you surely would not* 531E* regard the skilled mathematician as a dialectician?
55201	Further, I said, has not a drunken man also the spirit of* 573C* a tyrant?
55201	Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher?
55201	Further, there can be no doubt that a work is spoilt when not done at the right time?
55201	God forbid, I replied; but may I ask you to consider the image in another point of view?
55201	Good, I said; then you call him who is third in the descent from nature an imitator?
55201	Government, forms of, are they administered in the interest of the rulers?
55201	Has not nature scattered all the qualities which our citizens require indifferently up and down among the two sexes?
55201	Has not that been admitted?
55201	Has not the intemperate been censured of old, because in{ 304} him the huge multiform monster is allowed to be too much at large?
55201	Have I clearly explained the class which I mean?
55201	Have we not here a picture of his way of life?
55201	Having effected this, they will proceed to trace an outline of the constitution?
55201	Having so many evils, will not the most miserable of men be still more miserable in a public station?
55201	He asks only''What good have they done?''
55201	He can hardly avoid saying Yes-- can he now?
55201	He is a soldier, and, like Adeimantus, has been{ xiii} distinguished at the battle of Megara( 368 A, anno 456?)...
55201	He knows that this latter institution is not more than four or five thousand years old: may not the end revert to the beginning?
55201	He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this?
55201	He mentioned that he was present when one of the spirits asked another,''Where is Ardiaeus the Great?''
55201	He roared out to the whole company: What folly, Socrates, has taken possession of you all?
55201	He said: Who then are the true philosophers?
55201	He was present when one of the spirits asked-- Where is Ardiaeus the Great?
55201	He will grow more and more indolent and careless?
55201	Hence arises the question,''What is great, what is small?''
55201	How can that be?
55201	How can that be?
55201	How can there be?
55201	How can they, he said, if they are blind and can not see?
55201	How can they, he said, when they are not allowed to apply their minds to the callings of any of these?
55201	How can we?
55201	How cast off?
55201	How do they act?
55201	How do you distinguish them?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How do you mean?
55201	How is he to be wise and also innocent?
55201	How many?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How so?
55201	How then can men and women have the same?
55201	How then does a protector begin to change into a tyrant?
55201	How was that?
55201	How will they proceed?
55201	How would they address us?
55201	How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain?
55201	How?
55201	How?
55201	How?
55201	How?
55201	How?
55201	I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle?
55201	I do not know, do you?
55201	I might say the same of the ears; when deprived of their own proper excellence they can not fulfil their end?
55201	I presume then that you are going to make one of the interdicted answers?
55201	I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same?
55201	I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us?
55201	I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other?
55201	I said; the prelude or what?
55201	I should like to know whether you have the same notion which I have of this study?
55201	I suppose that you would call justice virtue and injustice vice?
55201	I will be wiser now and acknowledge that we must go to the bottom of another question: What is to be the education of our guardians?
55201	I will explain: The body which is large when seen near, appears small when seen at a distance?
55201	I will proceed by asking a question: Would you not say that a horse has some end?
55201	I will; and first tell me, Do you admit that it is just for subjects to obey their rulers?
55201	Ideal state, is it possible?
55201	If wealth and gain were the criterion, then the praise or* 582E* blame of the lover of gain would surely be the most trustworthy?
55201	Imitation is only a kind of play or sport, and the tragic poets, whether they write in Iambic or in Heroic verse, are imitators in the highest degree?
55201	In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine?
55201	In the first place, are they not free; and is not the city full of freedom and frankness-- a man may say and do what he likes?
55201	In the next place our youth must be temperate?
55201	In these cases a man is not compelled to ask of thought the question what is a finger?
55201	In this both Plato and Khèyam rise above the level of many Christian(?)
55201	In what manner?
55201	In what manner?
55201	In what particulars?
55201	In what respect do you mean?
55201	In what respect?
55201	In what respects?
55201	In what way make allowance?
55201	In what way shown?
55201	In what way?
55201	Including the art of war?
55201	Indeed, Thrasymachus, and do I really appear to you to argue like an informer?
55201	Is God above or below the idea of good?
55201	Is any better than experience and wisdom and reason?
55201	Is any better than the old- fashioned sort which is comprehended under the name of music and gymnastic?
55201	Is he not a true image of the State which he represents?
55201	Is it a third, or akin to one of the preceding?
55201	Is it desirable?''
55201	Is it for this that we are asked to throw away the civilization which is the growth of ages?
55201	Is it not on this wise?--The good at which such a State aims is to become as rich as possible, a desire which is insatiable?
55201	Is not Polemarchus your heir?
55201	Is not absolute injustice absolute weakness also?
55201	Is not honesty the best policy?
55201	Is not that still more disgraceful?
55201	Is not that true, Thrasymachus?
55201	Is not the Republic the vehicle of three or four great truths which, to Plato''s own mind, are most naturally represented in the form of the State?
55201	Is not the double also the half, and are not heavy and light relative terms which pass into one another?
55201	Is not the noble that which subjects the beast to the man, or rather to the God in man; the ignoble, that which subjects the man to the beast?
55201	Is not the noble youth very like a well- bred dog in respect of guarding and watching?
55201	Is not the strength of injustice only a remnant of justice?
55201	Is not this the case?
55201	Is not this the way-- he is the son of the miserly and oligarchical* 558D* father who has trained him in his own habits?
55201	Is not this true?
55201	Is not this unavoidable?
55201	Is not to have lost the truth an evil, and to possess the truth a good?
55201	Is that true?
55201	Is the relation between them one of mutual antagonism or of mutual harmony?
55201	Is there any State in which you will find more of lamentation and sorrow and groaning and pain?
55201	Is there any better criterion than experience and knowledge?
55201	Is there any city which he might name?
55201	Is there any other virtue remaining which can compete with wisdom and temperance and courage in the scale of political virtue?
55201	Is there anything more?
55201	Is there not rather a contradiction in him?
55201	Is this a pattern laid up in heaven, or mere vacancy on which he is supposed to gaze with wondering eye?
55201	Is this ideal at all the worse for being impracticable?
55201	It follows therefore that the good is not the cause of all things, but of the good only?
55201	It may also be called temperate, and for the same reasons?
55201	Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?''
55201	Labouring in vain, he must end in hating himself and his fruitless occupation?
55201	Last comes the lover of gain?
55201	Let me ask you a question: Are not the several arts different, by reason of their each having a separate function?
55201	Let me explain: Can you see, except with the eye?
55201	Let us examine this: Is not pleasure opposed to pain, and is there not a mean state which is neither?
55201	Let us take any common instance; there are beds and* 596B* tables in the world-- plenty of them, are there not?
55201	Like husbandry for the acquisition of corn?
55201	Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
55201	Look at the matter thus:--Hunger, thirst, and the like,* 585B* are inanitions of the bodily state?
55201	Male and female animals have the same pursuits-- why not also the two sexes of man?
55201	May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you?
55201	May I have the pleasure, he said, of hearing your opinion?
55201	May I suppose that you have this distinction of the visible and intelligible fixed in your mind?
55201	May it not be defined as a period of about twenty years in a woman''s life, and thirty in a man''s?
55201	May not the relation of sight to this deity be described as follows?
55201	May there not be the alternative, I said, that we may persuade you to let us go?
55201	May we not be satisfied with that?
55201	May we not say that these desires spend, and that the others make money because they conduce to production?
55201	May we not say that this is the end of a pruning- hook?
55201	May we say so, then?
55201	Must he not either perish at the hands of his enemies, or from being a man become a wolf-- that is, a tyrant?
55201	Must we not ask who are to be rulers and who subjects?
55201	Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise?
55201	Nay, are they not wholly different?
55201	Need I ask again whether the eye has an end?
55201	Neither must they represent slaves, male or female, performing the offices of slaves?
55201	Neither will he ever break faith where there have been oaths or agreements?
55201	Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes?
55201	Next as to the slain; ought the conquerors, I said, to take anything but their armour?
55201	Next, as to war; what are to be the relations of your soldiers to one another and to their enemies?
55201	Next, how shall our soldiers treat their enemies?
55201	Niebuhr has asked a trifling question, which may be briefly noticed in this place-- Was Plato a good citizen?
55201	No more than this?
55201	No one will be less likely to commit adultery, or to dishonour his father and mother, or to fail in his religious duties?
55201	No, indeed, I replied; and the same is true of most, if not all, the other senses-- you would not say that any of them requires such an addition?
55201	Nonsense, said Glaucon: did you not promise to search* 427E* yourself, saying that for you not to help justice in her need would be an impiety?
55201	Nor by reason of a knowledge which advises about brazen{ 118} pots, I said, nor as possessing any other similar knowledge?
55201	Nor can the good harm any one?
55201	Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing?
55201	Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing?
55201	Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural?
55201	Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend?
55201	Not to mention the importers and exporters, who are called merchants?
55201	Not, perhaps, in this brief span of life: but should an immortal being care about anything short of eternity?
55201	Now are we* 475E* to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers?
55201	Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded?
55201	Now is there not here a third principle which is often found to come to the assistance of reason against desire, but never of desire against reason?
55201	Now to which of these classes does temperance belong?
55201	Now what man answers to this form of government-- how did he come into being, and what is he like?
55201	Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest?
55201	Now which is the purer satisfaction-- that of eating and drinking, or that of knowledge?
55201	Now why is such an inference erroneous?
55201	Now you understand me?
55201	Now, I beseech you, do tell me, have you ever attended to their pairing and breeding?
55201	Now, I said, every art has an interest?
55201	Now, are not the best husbandmen those who are most devoted to husbandry?
55201	Now, can we find justice without troubling ourselves about temperance?
55201	Now, in* 562E* such a State, can liberty have any limit?
55201	Now, ought a man to feel pleasure in seeing another do what he hates and abominates in himself?
55201	O my friend, is not that so?
55201	Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace?
55201	Of not- being, ignorance was assumed to be the necessary correlative; of being, knowledge?
55201	Of the painter we say that he will paint reins, and he will paint a bit?
55201	Of the three individuals, which has the greatest experience of all the pleasures which we enumerated?
55201	Of what kind?
55201	Of what nature are you speaking?
55201	Of what nature?
55201	On what principle, then, shall we any longer choose justice rather than the worst injustice?
55201	Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only?
55201	Once more then, O my friend, we have alighted upon an easy question-- whether the soul has these three principles or not?
55201	One of them is ready to follow the guidance of the law?
55201	One principle prevails in the souls of one class of men,* 581C* another in others, as may happen?
55201	Or any affinity to virtue in general?
55201	Or be jealous of one who has no jealousy?
55201	Or because a man is in good health when he receives pay you would not say that the art of payment is medicine?
55201	Or drought moisture?
55201	Or have the arts to look only* 342B* after their own interests?
55201	Or hear, except with the ear?
55201	Or if honour or victory or courage, in that case the judgment of the ambitious or pugnacious would be the truest?
55201	Or is the Idea of Good another mode of conceiving God?
55201	Or is there any{ cxlviii} Homeric way of life, such as the Pythagorean was, in which you instructed men, and which is called after you?
55201	Or like shoemaking for the acquisition of shoes,--that is what you mean?
55201	Or must we admit exceptions?
55201	Or perhaps he may tell a lie because he is afraid of enemies?
55201	Or shall I guess for you?
55201	Or shall the dead be despoiled?
55201	Or suppose a better sort of man who is attracted towards philosophy, will they not make Herculean efforts to spoil and corrupt him?
55201	Or that his nature, being such as we have delineated, is akin to the highest good?
55201	Or the horseman by his art make them bad horsemen?
55201	Or the verse''The saddest of fates is to die and meet destiny from hunger[22]''?
55201	Or was any war ever carried on by your counsels?
55201	Or what shall he profit by escaping discovery, if the concealment of evil prevents the cure?
55201	Or will they prefer those whom we have rejected?
55201	Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well?
55201	Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough?
55201	Or{ 258} did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift?
55201	Ought I not to begin by describing how the change from timocracy to oligarchy arises?
55201	Ought I, for example, to put back into the hands of my friend, who has gone mad, the sword which I borrowed of him when he was in his right mind?
55201	Parents and tutors are always telling their sons and their* 363A* wards that they are to be just; but why?
55201	Perhaps he of whom we say the last will be angry with us; can we pacify him without revealing the disorder of his mind?
55201	Presently he finds that imputations are cast upon them; a troublesome querist comes and asks,''What is the just and good?''
55201	Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object?
55201	Reflect: when a man has an opinion, has he not an opinion about something?
55201	Salvation of what?
55201	Say, then, is not pleasure opposed to pain?
55201	Shall Hellenes be enslaved?
55201	Shall I assume that we ourselves are able and experienced judges and have before now met with such a person?
55201	Shall I give you an illustration?
55201	Shall I tell you why?
55201	Shall they listen to the narrative of Hephaestus binding his mother, and of Zeus sending him flying for helping her when she was beaten?
55201	Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it?
55201	Shall we begin education with music, and go on to gymnastic afterwards?
55201	Shall we not?
55201	Shall we propose, as a third branch of our education, astronomy?
55201	Shall we, after the manner of Homer, pray the Muses to tell us''how discord* 545E* first arose''?
55201	Shall we, then, speak of Him as the natural author or maker of the bed?
55201	Socrates proceeds: But where amid all this is justice?
55201	Socrates, what do you mean?
55201	Socrates, who is evidently preparing for an argument, next asks, What is the meaning of the word''justice''?
55201	Something that is; for how can that which is not ever be known?
55201	Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking?
55201	Still, the dangers of war can not be always foreseen; there is a good deal of chance about them?
55201	Such is the{ 105} tale; is there any possibility of making our citizens believe in it?
55201	Such will be the change, and after the change has been made,* 547D* how will they proceed?
55201	Such, then, are the palms of victory which the gods give the just?
55201	Suppose now that by the light of the examples just offered we enquire who this imitator is?
55201	Suppose we select an example of either kind, in order that we may have a general notion of them?
55201	Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not?
55201	That is also good, he said; but I should like to know what you mean?
55201	That is his meaning then?
55201	That is quite true, he said; but to what are you alluding?
55201	That is to say, justice is useful when money is useless?
55201	That since beauty is the opposite of ugliness, they are two?
55201	That will be the way?
55201	The State which we have been describing is said to be wise as being good in counsel?
55201	The existence of such persons is to be attributed to want of education, ill- training, and an evil constitution of the State?
55201	The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth-- am I not right?
55201	The imitative artist will be in a brilliant state of intelligence about his own creations?
55201	The next question is, How shall we treat our enemies?
55201	The next question is, Who are to be our rulers?
55201	The object of one is food, and of the other drink?
55201	The one love and embrace the subjects of knowledge, the other those of opinion?
55201	The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life?
55201	The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art?
55201	The question is asked,--Why are the citizens of states so hostile to philosophy?
55201	The second paradox leads up to some curious and interesting questions-- How far can the mind control the body?
55201	The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and can not be compounded of many elements?
55201	The true lie is hated not only by the gods, but also by men?
55201	The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth?
55201	The very great benefit has next to be established?
55201	The whole period of three score years and ten is surely but a little thing in comparison with eternity?
55201	Their pleasures are mixed with pains-- how can they be otherwise?
55201	Then I may infer courage to be such as you describe?
55201	Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance?
55201	Then I suppose that we ought to do good to the just and harm to the unjust?
55201	Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements?
55201	Then according to your argument it is just to injure those who do no wrong?
55201	Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler?
55201	Then are we to impose all our enactments on men and none of them on women?
55201	Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow?
55201	Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred?
55201	Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue?
55201	Then he can hardly be compelled by external influence to take many shapes?
55201	Then he who is a good keeper of anything is also a good thief?
55201	Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength?
55201	Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations?
55201	Then hirelings will help to make up our population?
55201	Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life?
55201	Then if being is the subject- matter of knowledge, something else must be the subject- matter of opinion?
55201	Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us?
55201	Then if the constitutions of States are five, the dispositions of individual minds will also be five?
55201	Then in every way the laws will help the citizens to keep the peace with one another?
55201	Then in making their laws they may sometimes make them rightly, and sometimes not?
55201	Then in this case the narrative of the poet may be said to proceed by way of imitation?
55201	Then in time of peace justice will be of no use?
55201	Then in time of peace what is the good of justice?
55201	Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city?
55201	Then knowledge and opinion having distinct powers have also distinct spheres or subject- matters?
55201	Then men who are injured are of necessity made unjust?
55201	Then more husbandmen and more artisans will be required?
55201	Then must not a further admission be made?
55201	Then no intemperance or madness should be allowed to approach true love?
55201	Then no motive can be imagined why God should lie?
55201	Then now comes the question,--How shall we create our rulers; what way is there from darkness to light?
55201	Then on this view also justice will be admitted to be the having and doing what is a man''s own, and belongs to him?
55201	Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties?
55201	Then opinion is not concerned either with being or with not- being?
55201	Then reflect; has the ear or voice need of any third or* 507D* additional nature in order that the one may be able to hear and the other to be heard?
55201	Then shall we try to find some way of convincing him, if we can, that he is saying what is not true?
55201	Then the art of war partakes of them?
55201	Then the community of wives and children among our citizens is clearly the source of the greatest good to the State?
55201	Then the cowardly and mean nature has no part in true philosophy?
55201	Then the intermediate state of rest will be pleasure and will also be pain?
55201	Then the just is happy, and the unjust miserable?
55201	Then the just is like the wise and good, and the unjust like the evil and ignorant?
55201	Then the just soul and the just man will live well, and the unjust man will live ill?
55201	Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience?
55201	Then the lying poet has no place in our idea of God?
55201	Then the soul of the thirsty one, in so far as he is thirsty,* 439B* desires only drink; for this he yearns and tries to obtain it?
55201	Then the sun is not sight, but the author of sight who is recognised by sight?
55201	Then the tyrant is removed from true pleasure by the space of a number which is three times three?
55201	Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least?
55201	Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite?
55201	Then the world can not possibly be a philosopher?
55201	Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities?
55201	Then there must be another class of citizens who will bring the required supply from another city?
55201	Then they will quarrel as those who intend some day to be reconciled?
55201	Then this is the progress which you call dialectic?
55201	Then this new kind of knowledge must have an additional quality?
55201	Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust?
55201	Then to them the good will be enemies and the evil will be their friends?
55201	Then virtue is the health and beauty and well- being of the* 444E* soul, and vice the disease and weakness and deformity of the same?
55201	Then we have found the desired natures; and now that we have found them, how are they to be reared and educated?
55201	Then we have made an enactment not only possible but in the highest degree beneficial to the State?
55201	Then we may assume that our athletes will be able to fight with two or three times their own number?
55201	Then we may begin by assuming that there are three classes of men-- lovers of wisdom, lovers of honour, lovers of gain?
55201	Then we must abstain from spoiling the dead or hindering their burial?
55201	Then we shall want merchants?
55201	Then what is that joint use of silver or gold in which the just man is to be preferred?
55201	Then what is your meaning?
55201	Then what will you do with them?
55201	Then when the person who asks me is not in his right mind I am by no means to make the return?
55201	Then who is more miserable?
55201	Then why should you mind?
55201	Then will not the citizens be good and civilized?
55201	Then women must be taught music and gymnastic and also the art of war, which they must practise like the men?
55201	Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue?
55201	Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions?
55201	Then you would infer that opinion is intermediate?
55201	Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale?
55201	Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest* 342D* of the subject and weaker?
55201	Then, again, within the city, how will they exchange their{ 52} productions?
55201	Then, do you see any way in which the philosopher can* 494B* be preserved in his calling to the end?
55201	Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use?
55201	Then, if women are to have the same duties as men, they* 452A* must have the same nurture and education?
55201	Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate?
55201	There is a thing which you call good and another which you call evil?
55201	There is another which is the work of the carpenter?
55201	There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel?
55201	There may come a time when the saying,''Have I not a right to do what I will with my own?''
55201	There were two parts in our former scheme of education,* 521E* were there not?
55201	There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking-- how shall we answer him?
55201	These are the three styles-- which of them is to be admitted into our State?
55201	These matters, however, as I was saying, had better be referred to Damon himself, for the analysis of the subject would be difficult, you know?
55201	These then may be truly said to be the ends of these organs?
55201	These, then, are the two kinds of style?
55201	They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them?
55201	They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies?
55201	The{ cxx} man is mean, saving, toiling,* 554* the slave of one passion which is the master of the rest: Is he not the very image of the State?
55201	This, I said, is he who begins to make a party against the rich?
55201	Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty?
55201	To be sure, he said; how can he think otherwise?
55201	To return to the tyrant-- How will he support that rare army of his?
55201	To tell the truth and pay your debts?
55201	To what do you refer?
55201	True, I said; but would you never allow them to run any risk?
55201	True, he replied; but what of that?
55201	True, he said; how could they see anything but the* 515B* shadows if they were never allowed to move their heads?
55201	Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains?
55201	Union and force and rhetoric will do much; and if men say that they can not prevail over the gods, still how do we know that there are gods?
55201	Until some one rare and grand result is reached which may be good, and may be the reverse of good?
55201	Very good, I said; then what is the next question?
55201	Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and* 349E* another not a musician?
55201	Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse?
55201	Very true, he said; but what are these forms of theology which you mean?
55201	Very true, said Adeimantus; but how does the illustration* 368E* apply to our enquiry?
55201	Was not the selection of the male guardians determined by differences of this sort?
55201	Was not this the beginning of the enquiry''What is great?''
55201	We acknowledged-- did we not?
55201	We can not but remember that the justice of the State* 441E* consisted in each of the three classes doing the work of its own class?
55201	We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial?
55201	We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work?
55201	We were saying that the parents should be in the prime of life?
55201	We were saying, when we spoke of the subject- matter, that we had no need of lamentation and strains of sorrow?
55201	Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say-- for no one else can be the maker?
55201	Well then, is not- being the subject- matter of opinion?
55201	Well then, you would admit that the qualities of states mean the qualities of the individuals who compose them?
55201	Well, I said, and how does the change from oligarchy into democracy arise?
55201	Well, I said, and in oligarchical States do you not find paupers?
55201	Well, I said, and is there no evil which corrupts the soul?
55201	Well, I said, the subject has several difficulties-- What is possible?
55201	Well, I said; but if we suppose a change in anything, that* 380E* change must be effected either by the thing itself, or by some other thing?
55201	Well, and are these of any military use?
55201	Well, and can the eyes fulfil their end if they are{ 34} wanting* 353C* in their own proper excellence and have a defect instead?
55201	Well, and do you think that those who say so are wrong?
55201	Well, and is not this one quality, to mention no others, greatly at variance with present notions of him?
55201	Well, and your guardian must be brave if he is to fight well?
55201	Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself?
55201	Well, but has any one a right to say positively what he does not know?
55201	Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it?
55201	Well, but what ought to be the criterion?
55201	Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies?
55201	Well, you know of course that the greater is relative to the less?
55201	Well; and has not the soul an end which nothing else can fulfil?
55201	Were not these your words?
55201	What about this?
55201	What admission?
55201	What admissions?
55201	What are these corruptions?
55201	What are they, he said, and where shall I find them?
55201	What are they?
55201	What are they?
55201	What are they?
55201	What are you going to say?
55201	What causes?
55201	What defect?
55201	What did I borrow?
55201	What division?
55201	What do they say?
55201	What do you deserve to have done to you?
55201	What do you mean, Socrates?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you mean?
55201	What do you say?
55201	What do you say?
55201	What do you say?
55201	What do you say?''
55201	What do you think?
55201	What else can they do?
55201	What else then would you say?
55201	What else would you have?
55201	What evil?
55201	What evils?
55201	What faculty?
55201	What good?
55201	What is desirable?
55201	What is it?
55201	What is it?
55201	What is it?
55201	What is most required?
55201	What is that you are saying?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is that?
55201	What is the difference?
55201	What is the process?
55201	What is the proposition?
55201	What is there remaining?
55201	What is to be done then?
55201	What is your illustration?
55201	What is your notion?
55201	What is your proposal?
55201	What limit would you propose?
55201	What makes you say that?
55201	What may that be?
55201	What may that be?
55201	What may that be?
55201	What of this line,''O heavy with wine, who hast the eyes of a dog and the heart of a stag[20],''* 390A* and of the words which follow?
55201	What point of view?
55201	What point?
55201	What principle of rival Sophists or anybody else can overcome in such an unequal contest?
55201	What quality?
55201	What quality?
55201	What question?
55201	What shall he profit, if his injustice be undetected and unpunished?
55201	What shall we say to him?
55201	What should they fear?
55201	What sort of instances do you mean?
55201	What sort of knowledge is there which would draw the soul from becoming to being?
55201	What sort of lie?
55201	What sort of mischief?
55201	What study do you mean-- of the prelude, or what?
55201	What tale?
55201	What the poets and story- tellers say-- that the wicked prosper and the righteous are afflicted, or that justice is another''s gain?
55201	What then is the real object of them?
55201	What then was his meaning?]
55201	What then?
55201	What trait?
55201	What was the error, Polemarchus?
55201	What was the mistake?
55201	What was the omission?
55201	What way?
55201	What will be the issue of such marriages?
55201	What will they doubt?
55201	What, Thrasymachus, is the meaning of this?
55201	What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light?
55201	What, are there any greater still?
55201	What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues?
55201	What, now, I said, if he were able to run away and then* 422C* turn and strike at the one who first came up?
55201	What, then, is the nature of dialectic, and what are the paths which lead thither?''
55201	What?
55201	When Simonides said that the repayment of a debt was justice, he did not mean to include that case?
55201	When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do?
55201	When horses are injured, are they improved or deteriorated?
55201	When is this accomplished?
55201	When mankind see that the happiness of states is only to be found in that image, will they be angry with us for attempting to delineate it?
55201	When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that?
55201	Where must I look?
55201	Where then is he to gain experience?
55201	Where then?
55201	Where, then, is justice, and where is injustice, and in what part of the State did they spring up?
55201	Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher?
55201	Whereas the bad and ignorant will desire to gain more than both?
55201	Whereas the physician and the carpenter have different natures?
55201	Whereas true love is a love of beauty and order-- temperate and harmonious?
55201	Which appetites do you mean?
55201	Which are they?
55201	Which is a just principle?
55201	Which of us has spoken truly?
55201	Which years do you mean to include?
55201	Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it?
55201	Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy?
55201	Who can hate a man who loves him?
55201	Who can measure probabilities against certainties?
55201	Who can weigh virtue, or even fortune against health, or moral and mental qualities against bodily?
55201	Who is it, I said, whom you are refusing to let off?
55201	Who is that?
55201	Who that is not a miserable caitiff will refrain from smiling at the praises of justice?
55201	Who then are those whom we shall compel to be guardians?
55201	Who then can be a guardian?
55201	Who was that?
55201	Whom, I said, are you{ lxx} not going to let off?
55201	Whose is that light which makes the eye to see perfectly and the visible to appear?
55201	Whose?
55201	Why do you ask such a question, I said, when you ought rather to be answering?
55201	Why do you ask?
55201	Why do you say so?
55201	Why great caution?
55201	Why indeed, he said, when any name will do which expresses the thought of the mind with clearness?
55201	Why is that?
55201	Why not?
55201	Why not?
55201	Why not?
55201	Why should he?
55201	Why should they not be?
55201	Why so?
55201	Why so?
55201	Why so?
55201	Why so?
55201	Why, I replied, what do you want more?
55201	Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil?
55201	Why, I said, what was ever great in a short time?
55201	Why, in the first place, although they are all of a good sort, are not some better than others?
55201	Why, what else is there?
55201	Why, yes, I said, of course they answer truly; how can the Muses speak falsely?
55201	Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs?
55201	Why, you do not mean to say that the tyrant will use violence?
55201	Why?
55201	Why?
55201	Why?
55201	Why?
55201	Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers?
55201	Will any private training enable him to stand firm against the overwhelming flood of popular opinion?
55201	Will he know from use whether or no his drawing is correct or beautiful?
55201	Will he not also require natural aptitude for his calling?
55201	Will he not be called by them a prater, a star- gazer, a good- for- nothing?
55201	Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
55201	Will he not have the notions of good and evil which the public in general have-- he will do as they do, and as they are, such will he be?
55201	Will he not rather obtain them on the spot?
55201	Will he not think that heaven and the things in heaven are framed by the{ 233} Creator of them in the most perfect manner?
55201	Will he not utterly hate a lie?
55201	Will horsemen carry torches and pass them one to another during the race?
55201	Will not a young man''s heart leap amid these discordant sounds?
55201	Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge?
55201	Will not their eyes be dazzled, and will they not try to get away from the light to something which they are able to behold without blinking?
55201	Will our citizens ever believe all this?
55201	Will the creature feel any compunction at tyrannizing over them?
55201	Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country?
55201	Will the just state or the just individual* 443* steal, lie, commit adultery, or be guilty of impiety to gods and men?
55201	Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern?
55201	Will they doubt that the philosopher is a lover of truth and being?
55201	Will they not be vile and bastard, devoid of truth and nature?
55201	Will they not be vile and bastard?
55201	Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves?
55201	Will you admit so much?
55201	Will you enquire yourself?
55201	Will you explain your meaning?
55201	Will you repay me, then, what you borrowed in the argument?
55201	Will you say whether you approve of my proposal?
55201	Will you tell me?
55201	Will you tell me?
55201	Will you then kindly answer, for the edification of the company and of myself?
55201	Would a man who wanted to be safe on a voyage take a bad pilot because he was rich, or refuse a good one because he was poor?
55201	Would any one deny this?
55201	Would he allow imitation to be the ruling principle of his life, as if he had* 599B* nothing higher in him?
55201	Would he not have had many devoted followers?
55201	Would he not rather say or do the same as his like in the same case?
55201	Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?
55201	Would that be your way of speaking?
55201	Would the picture of a perfectly beautiful man be any the worse because no such man ever lived?
55201	Would they not have been as unwilling to part with them as with gold, and have compelled them to stay{ 314}* 600E* at home with them?
55201	Would you call one of them virtue and the other vice?
55201	Would you have me put the proof bodily into your souls?
55201	Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures?
55201	Would you say that all men are equal in excellence, or is one man better than another?
55201	Would you say that knowledge is a faculty, or in what class would you place it?
55201	Yes, I said, a jest; and why?
55201	Yes, I said; and the higher principle is ready to follow this suggestion of reason?
55201	Yes, I said; and this being true of one must be equally true of all number?
55201	Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race?
55201	Yes, I said; but if this definition of justice also breaks down, what other can be offered?
55201	Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts?
55201	Yes, but also something more-- Is it not doubtful whether our guardians are to be imitators at all?
55201	Yes, but could this ever have happened if Homer had really been the educator of Hellas?
55201	Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely?
55201	Yes, he replied, such is very often the case; but what has that to do with us and our argument?
55201	Yes, he said, that sort of thing is certainly very blameable; but what are the stories which you mean?
55201	Yes, he said; but what are the characteristics of this form* 551C* of government, and what are the defects of which we were speaking[6]?
55201	Yes, he said; how can I deny it?
55201	Yes, the greatest; but will you explain yourself?
55201	Yes; and is not this true of the government of anything[7]?
55201	Yes; but how in such partnerships is the just man of more use than any other man?
55201	Yet if he is not the maker, what is he in relation to the bed?
55201	Yet of all the organs of sense the eye is the most like the sun?
55201	You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come?
55201	You are further aware that most people affirm pleasure to be the good, but the finer sort of wits say it is knowledge?
55201	You have answered me, I replied: Well, and may we not* 456E* further say that our guardians are the best of our citizens?
55201	You know that they live securely and have nothing to apprehend from their servants?
55201	You mean geometry?
55201	You mean that they would shipwreck?
55201	You mean that you do not understand the nature of this* 347B* payment which to the best men is the great inducement to rule?
55201	You mean to say that the people, from whom he has derived his being, will maintain him and his companions?
55201	You mean when money is not wanted, but allowed to lie?
55201	You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State?
55201	You recognise the truth of what I have been saying?
55201	You remember what people say when they are sick?
55201	You remember, I said, how the rulers were chosen before?
55201	You say that perfect injustice is more gainful than perfect justice?
55201	You would agree with me?
55201	You would argue that the good are our friends and the bad our enemies?
55201	You would compare them, I said, to those invalids who, having no self- restraint, will not leave off their habits of intemperance?
55201	You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language?
55201	You would not deny that{ 207} those who have any true notion without intelligence are only like blind men who feel their way along the road?
55201	[ 4]Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom?
55201	[ Sidenote: A new point of view: Is not he who is best able to do good best able to do evil?]
55201	[ Sidenote: But how, being poor, can she contend against a wealthy enemy?]
55201	[ Sidenote: But many cities will conspire?
55201	[ Sidenote: But suppose a slaveowner and his slaves carried off into the wilderness, what will happen then?
55201	[ Sidenote: But what is the good?
55201	[ Sidenote: But who is a philosopher?]
55201	[ Sidenote: Enough of principles of education: who are to be our rulers?]
55201	[ Sidenote: He then leads a life worse than the worst,] Is not his case utterly miserable?
55201	[ Sidenote: How are our citizens to be reared and educated?]
55201	[ Sidenote: How can we be right in sympathizing with the sorrows of poetry when we would fain restrain those of real life?]
55201	[ Sidenote: How can we decide whether or no the soul has three distinct principles?]
55201	[ Sidenote: Musical instruments-- which are to be rejected and which allowed?]
55201	[ Sidenote: No truth which does not rest on the idea of good] And you would say the same of the conception of the good?
55201	[ Sidenote: Objection: We were saying that every one should do his own work: Have not women and men severally a work of their own?]
55201	[ Sidenote: Socrates knows little or nothing: how can he answer?
55201	[ Sidenote: The growth of scepticism]* 537E* Do you not remark, I said, how great is the evil which dialectic has introduced?
55201	[ Sidenote: The measure of the interval which separates the king from the tyrant,] Would you know the measure of the interval which separates them?
55201	[ Sidenote: The philosopher alone having both judgment and experience,] And he is the only one who has wisdom as well as experience?
55201	[ Sidenote: There were two parts in our former scheme of education, were there not?]
55201	[ Sidenote: What knowledge will draw the soul upwards?]
55201	[ Sidenote: What will the world say to this?]
55201	[ Sidenote: Which are the necessary and which the unnecessary pleasures?]
55201	[ Sidenote: Which of them shall be our guardians?]
55201	[ Sidenote: Will any one say that we should strengthen the monster and the lion at the expense of the man?]
55201	[ Sidenote: as well as for the meanness of their employments and character:] And why are mean employments and manual arts a reproach?
55201	[ Sidenote: poor;]* 578A* And the tyrannical soul must be always poor and insatiable?
55201	[ Sidenote: the lover of wines all wines;] And what do you say of lovers of wine?
55201	[ Sidenote:( 2) The ambitious;] Suppose we call it the contentious or ambitious-- would the term be suitable?
55201	and are not the best judges in like manner those who are acquainted with all sorts of moral natures?
55201	and does not the actual tyrant lead a worse life than he whose life you determined to be the worst?
55201	and even in their peculiar pursuits, are not women often, though in some cases superior to men, ridiculously enough surpassed by them?
55201	and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general?
55201	and how does he live, in happiness or in misery?
55201	and how shall we manage the period between birth and education, which seems to require the greatest care?
55201	and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity?
55201	and must he not be represented as such?
55201	and will any education save him from being carried away by the torrent?
55201	and you{ 102} would agree that to conceive things as they are is to possess the truth?
55201	and''What is small?''
55201	beat his father if he opposes him?
55201	he said; are they not capable of defending themselves?
55201	he said; ought we to give them a worse life, when they might have a better?
55201	he says;''would you have me put the words bodily into your souls?''
55201	or any greater good than the bond of unity?
55201	or is any invention attributed to you, as there is to Thales and Anacharsis?
55201	or is the subject- matter of opinion the same as the subject- matter of knowledge?
55201	or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the time when he is making the mistake, in respect of the mistake?
55201	or the knowledge of all other things if we have no knowledge of beauty and goodness?
55201	or will he be carried away by the stream?
55201	or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw?
55201	or will you make allowance for them?
55201	or would you include the mixed?
55201	or would you prefer to look to yourself only?
55201	or, rather, how can there be an opinion at all about not- being?
55201	or, suppose them to have no care of human things-- why in either case* 365E* should we mind about concealment?
55201	shall we condescend to legislate on any of these particulars?
55201	supra, 544 C.][ Sidenote: A ruler is elected because he is rich: Who would elect a pilot on this principle?]
55201	were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed?
55201	would he not desire to have* 350B* more than either the knowing or the ignorant?
55201	you are incredulous, are you?
55201	{ 138} How so?
55201	{ 145}* 453B* Why not?
55201	{ 175} Something that is or is not?
55201	{ 177} He who has an opinion has an opinion about some one thing?
55201	{ 188} Justice and health of mind will be of the company, and temperance will follow after?
55201	{ 202} The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them?
55201	{ 204} And do you remember the word of caution which preceded the discussion of them[8]?
55201	{ 230} Then shall we propose this as a second branch of knowledge which our youth will study?
55201	{ 242} What evil?
55201	{ 265} And is not their humanity to the condemned[10] in some cases quite charming?
55201	{ 274} And do they not share?
55201	{ 288} And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily?
55201	{ 28} And would he try to go beyond just action?
55201	{ 296} But can that which is neither become both?
55201	{ 297} You would allow, I said, that there is in nature an upper and lower and middle region?
55201	{ 311} What do you mean?
55201	{ 313}* 600A* Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive?
55201	{ 315} And the worker in leather and brass will make them?
55201	{ 321} Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person?
55201	{ 323} I dare say, Glaucon, that you are as much charmed by her* 607D* as I am, especially when she appears in Homer?
55201	{ 60} Of what tales are you speaking?
55201	{ 62}* 379B* And is he not truly good?
55201	{ 67} Then the superhuman and divine is absolutely incapable of falsehood?
55201	{ 77} And narration may be either simple narration, or imitation, or a union of the two?
55201	{ 81} Neither may they imitate smiths or other artificers, or* 396B* oarsmen, or boatswains, or the like?
55201	{ 92} Neither would you approve of the delicacies, as they are thought, of Athenian confectionary?
55201	{ xxiii} Another question has not been answered: Is the just or the unjust the happier?
1497	Will he,in the language of Pindar,"make justice his high tower, or fortify himself with crooked deceit?"
1497	''And a true answer, of course:--but what more have they to say?''
1497	''And can we conceive things greater still?''
1497	''And do not the natures of men and women differ very much indeed?''
1497	''And how will they begin their work?''
1497	''And is her proper state ours or some other?''
1497	''And what are the highest?''
1497	''And what can I do more for you?''
1497	''And what will they say?''
1497	''But how shall we know the degrees of affinity, when all things are common?''
1497	''But if many states join their resources, shall we not be in danger?''
1497	''But then how will our poor city be able to go to war against an enemy who has money?''
1497	''But will curiosity make a philosopher?
1497	''But, Socrates, what is this supreme principle, knowledge or pleasure, or what?
1497	''But, my dear Socrates, you are forgetting the main question: Is such a State possible?
1497	''But,''said Glaucon, interposing,''are they not to have a relish?''
1497	''Do you ask whether tragedy and comedy are to be admitted?''
1497	''Glorious, indeed; but what is to follow?''
1497	''How can we resist such arguments in favour of injustice?
1497	''I do not understand what you mean?''
1497	''I should like to know of what constitutions you were speaking?''
1497	''Is it possible?
1497	''Lover of wisdom,''''lover of knowledge,''are titles which we may fitly apply to that part of the soul?
1497	''Socrates,''he says,''what folly is this?--Why do you agree to be vanquished by one another in a pretended argument?''
1497	''Surely you are not prepared to prove that?''
1497	''Sweet Sir,''we will say to him,''what think you of things esteemed noble and ignoble?
1497	''Tell me, Socrates,''he says,''have you a nurse?''
1497	''Then how are we to describe the true?''
1497	''Then how is such an admission reconcileable with the doctrine that philosophers should be kings?''
1497	''Well, and what answer do you give?''
1497	''What appetites do you mean?''
1497	''What do you mean?''
1497	''What, then, shall a man profit, if he gain the whole world''and become more and more wicked?
1497	''When a lively- minded ingenuous youth hears all this, what will be his conclusion?
1497	''Who is that?''
1497	''Will they not think this a hardship?''
1497	''You do not mean to say that he will beat his father?''
1497	), having no reason in them, and yet to be set in authority over the highest matters?
1497	--How would you answer him?
1497	--What defence will you make for us, my good Sir, against any one who offers these objections?
1497	... He proceeds: What did Simonides mean by this saying of his?
1497	A right noble thought; but do you suppose that we shall refrain from asking you what is this highest knowledge?
1497	A second and greater wave is rolling in-- community of wives and children; is this either expedient or possible?
1497	A state which is intermediate, and a sort of repose of the soul about either-- that is what you mean?
1497	Adeimantus added: Has no one told you of the torch- race on horseback in honour of the goddess which will take place in the evening?
1497	Admitting that women differ from men in capacity, do not men equally differ from one another?
1497	After this manner the democrat was generated out of the oligarch?
1497	Again the old question returns upon us: Is justice or injustice the more profitable?
1497	Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice?
1497	Again, has he greater experience of the pleasures of honour, or the lover of honour of the pleasures of wisdom?
1497	Again, is not the passionate element wholly set on ruling and conquering and getting fame?
1497	Again, pleasure and pain are motions, and the absence of them is rest; but if so, how can the absence of either of them be the other?
1497	Again, when pleasure ceases, that sort of rest or cessation will be painful?
1497	All of whom will call one another citizens?
1497	All that would arise out of his ignorance of the true upper and middle and lower regions?
1497	Also they are utterly unjust, if we were right in our notion of justice?
1497	Am I not right?
1497	Am I not right?
1497	Am I not right?
1497	Am I not right?
1497	Am I not right?
1497	And O my friend, I said, surely the gods are just?
1497	And a man will be most likely to care about that which he loves?
1497	And a narrative it remains both in the speeches which the poet recites from time to time and in the intermediate passages?
1497	And again, if he is forgetful and retains nothing of what he learns, will he not be an empty vessel?
1497	And agreeably to this mode of thinking and speaking, were we not saying that they will have their pleasures and pains in common?
1497	And all arithmetic and calculation have to do with number?
1497	And also of the mental ones; his soul is to be full of spirit?
1497	And also to be within and between them?
1497	And an art requiring as much attention as shoemaking?
1497	And another consideration has just occurred to me: You will remember that our young men are to be warrior athletes?
1497	And any difference which arises among them will be regarded by them as discord only-- a quarrel among friends, which is not to be called a war?
1497	And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies?
1497	And are enemies also to receive what we owe to them?
1497	And are not their praises of tyranny alone a sufficient reason why we should exclude them from our State?
1497	And are our friends to be only the good, and our enemies to be the evil?
1497	And are suits decided on any other ground but that a man may neither take what is another''s, nor be deprived of what is his own?
1497	And are you going to run away before you have fairly taught or learned whether they are true or not?
1497	And are you stronger than all these?
1497	And as State is to State in virtue and happiness, so is man in relation to man?
1497	And as we are to have the best of guardians for our city, must they not be those who have most the character of guardians?
1497	And both pleasure and pain are motions of the soul, are they not?
1497	And both should be in harmony?
1497	And by contracts you mean partnerships?
1497	And can any one of those many things which are called by particular names be said to be this rather than not to be this?
1497	And can she or can she not fulfil her own ends when deprived of that excellence?
1497	And can that which does no evil be a cause of evil?
1497	And can the just by justice make men unjust, or speaking generally, can the good by virtue make them bad?
1497	And can there be anything better for the interests of the State than that the men and women of a State should be as good as possible?
1497	And can therefore neither be ignorance nor knowledge?
1497	And can you mention any pursuit of mankind in which the male sex has not all these gifts and qualities in a higher degree than the female?
1497	And democracy has her own good, of which the insatiable desire brings her to dissolution?
1497	And do I differ from you, he said, as to the importance of the enquiry?
1497	And do not good practices lead to virtue, and evil practices to vice?
1497	And do not the two styles, or the mixture of the two, comprehend all poetry, and every form of expression in words?
1497	And do the unjust appear to you to be wise and good?
1497	And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts?
1497	And do they not share?
1497	And do we know what we opine?
1497	And do you also agree, I said, in describing the dialectician as one who attains a conception of the essence of each thing?
1497	And do you breed from them all indifferently, or do you take care to breed from the best only?
1497	And do you consider truth to be akin to proportion or to disproportion?
1497	And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus?
1497	And do you not know, I said, that all mere opinions are bad, and the best of them blind?
1497	And do you remember the word of caution which preceded the discussion of them?
1497	And do you suppose that I ask these questions with any design of injuring you in the argument?
1497	And do you take the oldest or the youngest, or only those of ripe age?
1497	And do you wish to behold what is blind and crooked and base, when others will tell you of brightness and beauty?
1497	And does not the analogy apply still more to the State?
1497	And does not the latter-- I mean the rebellious principle-- furnish a great variety of materials for imitation?
1497	And does not the same hold also of the ridiculous?
1497	And does not the same principle hold in the sciences?
1497	And does not tyranny spring from democracy in the same manner as democracy from oligarchy-- I mean, after a sort?
1497	And does the essence of the invariable partake of knowledge in the same degree as of essence?
1497	And dogs are deteriorated in the good qualities of dogs, and not of horses?
1497	And each art gives us a particular good and not merely a general one-- medicine, for example, gives us health; navigation, safety at sea, and so on?
1497	And each of them is such as his like is?
1497	And even if injustice be found in two only, will they not quarrel and fight, and become enemies to one another and to the just?
1497	And even to this are there not exceptions?
1497	And everything else on the style?
1497	And food and wisdom are the corresponding satisfactions of either?
1497	And from being a keeper of the law he is converted into a breaker of it?
1497	And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well?
1497	And has not the body itself less of truth and essence than the soul?
1497	And has not the eye an excellence?
1497	And has not the soul an excellence also?
1497	And have we not already condemned that State in which the same persons are warriors as well as shopkeepers?
1497	And he is good in as far as he is wise, and bad in as far as he is foolish?
1497	And he is the best guard of a camp who is best able to steal a march upon the enemy?
1497	And he is the only one who has wisdom as well as experience?
1497	And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear?
1497	And he who is most skilful in preventing or escaping from a disease is best able to create one?
1497	And he who is not on a voyage has no need of a pilot?
1497	And he who lives well is blessed and happy, and he who lives ill the reverse of happy?
1497	And here, Glaucon, I should like to ask( as I know that you are a breeder of birds and animals), Do you not take the greatest care in the mating?
1497	And his friends and fellow- citizens will want to use him as he gets older for their own purposes?
1497	And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you?
1497	And how am I to do so?
1497	And how are they to be learned without education?
1497	And how can one who is thus circumstanced ever become a philosopher?
1497	And how can we rightly answer that question?
1497	And how does such an one live?
1497	And how does the son come into being?
1497	And how is the error to be corrected?
1497	And how long is this stage of their lives to last?
1497	And how will they proceed?
1497	And how would he regard the attempt to gain an advantage over the unjust; would that be considered by him as just or unjust?
1497	And if care was not taken in the breeding, your dogs and birds would greatly deteriorate?
1497	And if merchandise is to be carried over the sea, skilful sailors will also be needed, and in considerable numbers?
1497	And if our youth are to do their work in life, must they not make these graces and harmonies their perpetual aim?
1497	And if that is true, what sort of general must he have been?
1497	And if the old man and woman fight for their own, what then, my friend?
1497	And if the world perceives that what we are saying about him is the truth, will they be angry with philosophy?
1497	And if there be any State in which rulers and subjects will be agreed as to the question who are to rule, that again will be our State?
1497	And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning?
1497	And if they are to be what we were describing, is there not another quality which they should also possess?
1497	And if they turn out to be two, is not each of them one and different?
1497	And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
1497	And if we only have a guardian who has this knowledge our State will be perfectly ordered?
1497	And ignorance and folly are inanitions of the soul?
1497	And in like manner does the touch adequately perceive the qualities of thickness or thinness, of softness or hardness?
1497	And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary?
1497	And in our State what other name besides that of citizens do the people give the rulers?
1497	And in our opinion the guardians ought to have both these qualities?
1497	And in such a case what is one to say?
1497	And in that case they will be right in doing good to the evil and evil to the good?
1497	And in that interval there has now been discovered something which we call opinion?
1497	And in the first place, he will honour studies which impress these qualities on his soul and will disregard others?
1497	And in the laying of bricks and stones is the just man a more useful or better partner than the builder?
1497	And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friend?
1497	And inasmuch as they are two, each of them is one?
1497	And is he likely to be brave who has no spirit, whether horse or dog or any other animal?
1497	And is he not truly good?
1497	And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State?
1497	And is not a State larger than an individual?
1497	And is not a similar method to be pursued about the virtues, which are also four in number?
1497	And is not life to be reckoned among the ends of the soul?
1497	And is not that farthest from reason which is at the greatest distance from law and order?
1497	And is not the end of the soul happiness, and justice the excellence of the soul by which happiness is attained?
1497	And is not the love of learning the love of wisdom, which is philosophy?
1497	And is not the reason of this that the several principles, whether in the state or in the individual, do their own business?
1497	And is not the unjust like the wise and good and the just unlike them?
1497	And is not their humanity to the condemned in some cases quite charming?
1497	And is not this involuntary deprivation caused either by theft, or force, or enchantment?
1497	And is not this the reason why of old love has been called a tyrant?
1497	And is opinion also a faculty?
1497	And is our theory a worse theory because we are unable to prove the possibility of a city being ordered in the manner described?
1497	And is the art of war one of those arts in which she can or can not share?
1497	And is the city which is under a tyrant rich or poor?
1497	And is the satisfaction derived from that which has less or from that which has more existence the truer?
1497	And is there any greater or keener pleasure than that of sensual love?
1497	And is there any man in whom you will find more of this sort of misery than in the tyrannical man, who is in a fury of passions and desires?
1497	And is there anything more akin to wisdom than truth?
1497	And is this confined to the sight only, or does it extend to the hearing also, relating in fact to what we term poetry?
1497	And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences?
1497	And just actions cause justice, and unjust actions cause injustice?
1497	And literature may be either true or false?
1497	And living in this way we shall have much greater need of physicians than before?
1497	And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him?
1497	And may not the many which are doubles be also halves?--doubles, that is, of one thing, and halves of another?
1497	And may we not rightly call such men treacherous?
1497	And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole?
1497	And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion?
1497	And may we not say the same of all things?
1497	And may we not say, Adeimantus, that the most gifted minds, when they are ill- educated, become pre- eminently bad?
1497	And men are blamed for pride and bad temper when the lion and serpent element in them disproportionately grows and gains strength?
1497	And might a man be thirsty, and yet unwilling to drink?
1497	And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
1497	And must not such a State and such a man be always full of fear?
1497	And must not the like happen with the spirited or passionate element of the soul?
1497	And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft?
1497	And must not the tyrannical man be like the tyrannical State, and the democratical man like the democratical State; and the same of the others?
1497	And must not we swim and try to reach the shore: we will hope that Arion''s dolphin or some other miraculous help may save us?
1497	And narration may be either simple narration, or imitation, or a union of the two?
1497	And next, how does he live?
1497	And next, shall we enquire whether the kindred science also concerns us?
1497	And no good thing is hurtful?
1497	And not- being is not one thing but, properly speaking, nothing?
1497	And now tell me, I conjure you, has not imitation been shown by us to be concerned with that which is thrice removed from the truth?
1497	And now what is their manner of life, and what sort of a government have they?
1497	And now what remains of the work of legislation?
1497	And now why do you not praise me?
1497	And now, Adeimantus, is our State matured and perfected?
1497	And of individuals who consort with the mob and seek to please them?
1497	And of the objects which are being carried in like manner they would only see the shadows?
1497	And of the pleasures of love, and all other pleasures, the same holds good?
1497	And of the unjust may not the opposite be supposed?
1497	And of truth in the same degree?
1497	And once more, the inharmonious and unseemly nature can only tend to disproportion?
1497	And one feature they will erase, and another they will put in, until they have made the ways of men, as far as possible, agreeable to the ways of God?
1497	And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics?
1497	And one woman is a philosopher, and another is an enemy of philosophy; one has spirit, and another is without spirit?
1497	And opinion is to have an opinion?
1497	And ought not the same natures to have the same pursuits?
1497	And our guardian is both warrior and philosopher?
1497	And reasoning is peculiarly his instrument?
1497	And shall I add,''whether seen or unseen by gods and men''?
1497	And shall we proceed to get rid of the weepings and wailings of famous men?
1497	And shall we receive into our State all the three styles, or one only of the two unmixed styles?
1497	And should an immortal being seriously think of this little space rather than of the whole?
1497	And should we not enquire what sort of knowledge has the power of effecting such a change?
1497	And so let us have a final trial and proclamation; need we hire a herald, or shall I proclaim the result?
1497	And so of all other things;--justice is useful when they are useless, and useless when they are useful?
1497	And so of the other senses; do they give perfect intimations of such matters?
1497	And so they will be drawn by a necessity of their natures to have intercourse with each other-- necessity is not too strong a word, I think?
1497	And so tyranny naturally arises out of democracy, and the most aggravated form of tyranny and slavery out of the most extreme form of liberty?
1497	And still there arises another question: Are friends to be interpreted as real or seeming; enemies as real or seeming?
1497	And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler''s interest?
1497	And suppose injustice abiding in a single person, would your wisdom say that she loses or that she retains her natural power?
1497	And suppose we make astronomy the third-- what do you say?
1497	And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude?
1497	And that human virtue is justice?
1497	And that others should approve, of what we approve, is no miracle or impossibility?
1497	And that to which an end is appointed has also an excellence?
1497	And that which hurts not does no evil?
1497	And that which is not hurtful hurts not?
1497	And that which is opposed to them is one of the inferior principles of the soul?
1497	And the State which is enslaved under a tyrant is utterly incapable of acting voluntarily?
1497	And the anticipations of future pleasures and pains are of a like nature?
1497	And the avaricious, I said, is the oligarchical youth?
1497	And the better part of the soul is likely to be that which trusts to measure and calculation?
1497	And the citizens being thus agreed among themselves, in which class will temperance be found-- in the rulers or in the subjects?
1497	And the country which was enough to support the original inhabitants will be too small now, and not enough?
1497	And the ear has an end and an excellence also?
1497	And the end or use of a horse or of anything would be that which could not be accomplished, or not so well accomplished, by any other thing?
1497	And the fairest is also the loveliest?
1497	And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease?
1497	And the friend he regards and describes as one in whom he has an interest, and the other as a stranger in whom he has no interest?
1497	And the good is advantageous?
1497	And the government is the ruling power in each state?
1497	And the greater the interval which separates them from philosophy and reason, the more strange and illusive will be the pleasure?
1497	And the greatest degree of evil- doing to one''s own city would be termed by you injustice?
1497	And the harmonious soul is both temperate and courageous?
1497	And the higher the duties of the guardian, I said, the more time, and skill, and art, and application will be needed by him?
1497	And the individual will be acknowledged by us to be just in the same way in which the State is just?
1497	And the inharmonious is cowardly and boorish?
1497	And the insatiable desire of wealth and the neglect of all other things for the sake of money- getting was also the ruin of oligarchy?
1497	And the interest of any art is the perfection of it-- this and nothing else?
1497	And the just is the good?
1497	And the kinds of knowledge in a State are many and diverse?
1497	And the knowing is wise?
1497	And the laws which they make must be obeyed by their subjects,--and that is what you call justice?
1497	And the lover of honour-- what will be his opinion?
1497	And the lustful and tyrannical desires are, as we saw, at the greatest distance?
1497	And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul?
1497	And the melody and rhythm will depend upon the words?
1497	And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require?
1497	And the more hated he is, the more he will require trusty guards; but how will he obtain them?
1497	And the much greater to the much less?
1497	And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy?
1497	And the oligarch is third from the royal; since we count as one royal and aristocratical?
1497	And the painter too is, as I conceive, just such another-- a creator of appearances, is he not?
1497	And the persons whose property is taken from them are compelled to defend themselves before the people as they best can?
1497	And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor?
1497	And the pilot-- that is to say, the true pilot-- is he a captain of sailors or a mere sailor?
1497	And the possibility has been acknowledged?
1497	And the power which the eye possesses is a sort of effluence which is dispensed from the sun?
1497	And the reason is that each part of him is doing its own business, whether in ruling or being ruled?
1497	And the reason of this, over and above the general constitution of the State, will be that the guardians will have a community of women and children?
1497	And the reason why the good are useless has now been explained?
1497	And the result will be that he becomes a worse potter?
1497	And the royal and orderly desires are nearest?
1497	And the same is true of all other things; they have each of them an end and a special excellence?
1497	And the same observation will apply to all other things?
1497	And the same of horses and animals in general?
1497	And the sometime greater to the sometime less, and the greater that is to be to the less that is to be?
1497	And the tragic poet is an imitator, and therefore, like all other imitators, he is thrice removed from the king and from the truth?
1497	And the tyrannical soul must be always poor and insatiable?
1497	And the unjust is good and wise, and the just is neither?
1497	And the unjust man will strive and struggle to obtain more than the unjust man or action, in order that he may have more than all?
1497	And the virtue which enters into this competition is justice?
1497	And the wise is good?
1497	And the work of the painter is a third?
1497	And the worker in leather and brass will make them?
1497	And the young should be trained in both kinds, and we begin with the false?
1497	And then, although they may have no desire of change, the others charge them with plotting against the people and being friends of oligarchy?
1497	And there are three kinds of pleasure, which are their several objects?
1497	And there is a neutral state which is neither pleasure nor pain?
1497	And therefore he will not sorrow for his departed friend as though he had suffered anything terrible?
1497	And therefore philosophers must inevitably fall under the censure of the world?
1497	And therefore the cause of well- being?
1497	And therefore they are likely to do harm to our young men-- you would agree with me there?
1497	And therefore to acknowledge that bad and good are the same?
1497	And they appear to lead the mind towards truth?
1497	And they will place them under the command of experienced veterans who will be their leaders and teachers?
1497	And they will take them on the safe expeditions and be cautious about the dangerous ones?
1497	And things great and small, heavy and light, as they are termed, will not be denoted by these any more than by the opposite names?
1497	And this assimilation of himself to another, either by the use of voice or gesture, is the imitation of the person whose character he assumes?
1497	And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus?
1497	And this is equally true of imitation; no one man can imitate many things as well as he would imitate a single one?
1497	And this is what the arts of music and gymnastic, when present in such manner as we have described, will accomplish?
1497	And this, surely, must be the work of the calculating and rational principle in the soul?
1497	And those who govern ought not to be lovers of the task?
1497	And to this end they ought to be wise and efficient, and to have a special care of the State?
1497	And to which class do unity and number belong?
1497	And was I not right, Adeimantus?
1497	And was I not right?
1497	And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul?
1497	And we have admitted, I said, that the good of each art is specially confined to the art?
1497	And what are these?
1497	And what do the Muses say next?
1497	And what do the rulers call one another in other States?
1497	And what do the rulers call the people?
1497	And what do they call them in other States?
1497	And what do they receive of men?
1497	And what do you say of lovers of wine?
1497	And what do you say to his receiving the right hand of fellowship?
1497	And what do you think of a second principle?
1497	And what does the judge affirm to be the life which is next, and the pleasure which is next?
1497	And what due or proper thing is given by cookery, and to what?
1497	And what happens?
1497	And what in ours?
1497	And what is that which justice gives, and to whom?
1497	And what is the faculty in man to which imitation is addressed?
1497	And what is the name which the city derives from the possession of this sort of knowledge?
1497	And what is the next question?
1497	And what is the organ with which we see the visible things?
1497	And what is the prime of life?
1497	And what is this knowledge, and among whom is it found?
1497	And what is your view about them?
1497	And what manner of government do you term oligarchy?
1497	And what manner of man answers to such a State?
1497	And what may that be?
1497	And what of passion, or spirit?
1497	And what of the ignorant?
1497	And what of the maker of the bed?
1497	And what of the unjust-- does he claim to have more than the just man and to do more than is just?
1497	And what shall be their education?
1497	And what shall we say about men?
1497	And what shall we say of men?
1497	And what shall we say of the carpenter-- is not he also the maker of the bed?
1497	And what similar use or power of acquisition has justice in time of peace?
1497	And what then would you say?
1497	And what training will draw the soul upwards?
1497	And what would you say of the physician?
1497	And when all the world is telling a man that he is six feet high, and he has no measure, how can he believe anything else?
1497	And when persons are suffering from acute pain, you must have heard them say that there is nothing pleasanter than to get rid of their pain?
1497	And when these fail?
1497	And when they meet in private will not people be saying to one another''Our warriors are not good for much''?
1497	And when truth is the captain, we can not suspect any evil of the band which he leads?
1497	And when you see the same evils in the tyrannical man, what do you say of him?
1497	And when you speak of music, do you include literature or not?
1497	And when you want to buy a ship, the shipwright or the pilot would be better?
1497	And where do you find them?
1497	And where freedom is, the individual is clearly able to order for himself his own life as he pleases?
1497	And which are the harmonies expressive of sorrow?
1497	And which are the soft or drinking harmonies?
1497	And which are these two sorts?
1497	And which is wise and which is foolish?
1497	And which method do I understand you to prefer?
1497	And which of the three has the truest knowledge and the widest experience?
1497	And which sort of life, Glaucon, do you prefer?
1497	And which, I said, of the gods in heaven would you say was the lord of this element?
1497	And whichever of these qualities we find in the State, the one which is not found will be the residue?
1497	And who are the devoted band, and where will he procure them?
1497	And who is best able to do good to his friends and evil to his enemies in time of sickness?
1497	And why are mean employments and manual arts a reproach?
1497	And why, sillybillies, do you knock under to one another?
1497	And will any one say that he is not a miserable caitiff who remorselessly sells his own divine being to that which is most godless and detestable?
1497	And will he sell his own fairer and diviner part without any compunction to the most godless and foul?
1497	And will he then change himself for the better and fairer, or for the worse and more unsightly?
1497	And will not a true astronomer have the same feeling when he looks at the movements of the stars?
1497	And will not he who has been shown to be the wickedest, be also the most miserable?
1497	And will not men who are injured be deteriorated in that which is the proper virtue of man?
1497	And will not the bravest and wisest soul be least confused or deranged by any external influence?
1497	And will not the city, which you are founding, be an Hellenic city?
1497	And will not the same condition be best for our citizens?
1497	And will not the words and the character of the style depend on the temper of the soul?
1497	And will not their wives be the best women?
1497	And will the blindness and crookedness of opinion content you when you might have the light and certainty of science?
1497	And will the habit of body of our ordinary athletes be suited to them?
1497	And will the love of a lie be any part of a philosopher''s nature?
1497	And will there be in our city more of these true guardians or more smiths?
1497	And will they be a class which is rarely found?
1497	And will they not be lovers of Hellas, and think of Hellas as their own land, and share in the common temples?
1497	And will you be so very good as to answer one more question?
1497	And will you have a work better done when the workman has many occupations, or when he has only one?
1497	And with the hearing, I said, we hear, and with the other senses perceive the other objects of sense?
1497	And would he try to go beyond just action?
1497	And would not a really good education furnish the best safeguard?
1497	And would you call justice vice?
1497	And would you have the future rulers of your ideal State intelligent beings, or stupid as posts?
1497	And would you say that the soul of such an one is the soul of a freeman, or of a slave?
1497	And yet not so well as with a pruning- hook made for the purpose?
1497	And yet there is a sense in which the painter also creates a bed?
1497	And yet you were acknowledging a little while ago that knowledge is not the same as opinion?
1497	And yet, as you see, there are freemen as well as masters in such a State?
1497	And you also said that the just will not go beyond his like but his unlike?
1497	And you are aware too that the latter can not explain what they mean by knowledge, but are obliged after all to say knowledge of the good?
1497	And you know that a man who is deranged and not right in his mind, will fancy that he is able to rule, not only over men, but also over the gods?
1497	And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,--will he not be perplexed?
1497	And you placed astronomy next, and then you made a step backward?
1497	And you would say the same of the conception of the good?
1497	And you would say the same sort of thing of the physician?
1497	And, conversely, that which has less of truth will also have less of essence?
1497	Another question has not been answered: Is the just or the unjust the happier?
1497	Another question is, Which of existing states is suited to her?
1497	Any affinity to wantonness and intemperance?
1497	Any more than heat can produce cold?
1497	Any more than they can be rhapsodists and actors at once?
1497	Are not necessary pleasures those of which we can not get rid, and of which the satisfaction is a benefit to us?
1497	Are not the chief elements of temperance, speaking generally, obedience to commanders and self- control in sensual pleasures?
1497	Are not the public who say these things the greatest of all Sophists?
1497	Are not the tragic poets wise who magnify and exalt the tyrant, and say that he is wise by association with the wise?
1497	Are not these functions proper to the soul, and can they rightly be assigned to any other?
1497	Are the lovers of sights and sounds, who let out their ears to every chorus at the Dionysiac festivals, to be called philosophers?''
1497	Are they two or one, and is either of them the cause of the other?
1497	Are we not right in saying that the love of knowledge, no less than riches, may divert him?
1497	Are you not aware, I said, that the soul of man is immortal and imperishable?
1497	Are you satisfied then that the quality which makes such men and such states is justice, or do you hope to discover some other?
1497	As being the same with knowledge, or another faculty?
1497	As they are or as they appear?
1497	At any rate you can tell that a song or ode has three parts-- the words, the melody, and the rhythm; that degree of knowledge I may presuppose?
1497	At what age?
1497	Because I want to know in which of the three classes you would place justice?
1497	Because it has a particular quality which no other has?
1497	Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter?
1497	Beginning with the State, I replied, would you say that a city which is governed by a tyrant is free or enslaved?
1497	Being is the sphere or subject- matter of knowledge, and knowledge is to know the nature of being?
1497	But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was?
1497	But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms?
1497	But are not these spirited natures apt to be savage with one another, and with everybody else?
1497	But are the rulers of states absolutely infallible, or are they sometimes liable to err?
1497	But are they really three or one?
1497	But can any of these reasons apply to God?
1497	But can that which is neither become both?
1497	But can that which is neither become both?
1497	But can the musician by his art make men unmusical?
1497	But can you persuade us, if we refuse to listen to you?
1497	But can you tell me of any other suitable study?
1497	But can you use different animals for the same purpose, unless they are bred and fed in the same way?
1497	But did we not say, Thrasymachus, that the unjust goes beyond both his like and unlike?
1497	But do you imagine that men who are unable to give and take a reason will have the knowledge which we require of them?
1497	But do you know whom I think good?
1497	But do you mean to say that this is not the opinion of the multitude?
1497	But do you not admire their cleverness?
1497	But do you not admire, I said, the coolness and dexterity of these ready ministers of political corruption?
1497	But do you not see that there is a sense in which you could do the same?
1497	But do you observe the reason of this?
1497	But do you see, he rejoined, how many we are?
1497	But does he therefore confer no benefit when he works for nothing?
1497	But does the painter know the right form of the bit and reins?
1497	But have we not here fallen into a contradiction?
1497	But have you remarked that sight is by far the most costly and complex piece of workmanship which the artificer of the senses ever contrived?
1497	But he may have friends who are senseless or mad?
1497	But he would claim to exceed the non- musician?
1497	But he would wish to go beyond the non- physician?
1497	But how did timocracy arise out of the perfect State?
1497	But how is the image applicable to the disciples of philosophy?
1497	But how will they draw out the plan of which you are speaking?
1497	But how will they know who are fathers and daughters, and so on?
1497	But if he were taken back again he would imagine, and truly imagine, that he was descending?
1497	But if so, the tyrant will live most unpleasantly, and the king most pleasantly?
1497	But if so, the unjust will be the enemy of the gods, and the just will be their friend?
1497	But if the process by which we are supposed to arrive at the idea of good be really imaginary, may not the idea itself be also a mere abstraction?
1497	But if they abstained from injuring one another, then they might act together better?
1497	But if they are to be courageous, must they not learn other lessons besides these, and lessons of such a kind as will take away the fear of death?
1497	But in what way good or harm?
1497	But is a man in harmony with himself when he is the subject of these conflicting influences?
1497	But is not this unjust?
1497	But is not war an art?
1497	But is opinion to be sought without and beyond either of them, in a greater clearness than knowledge, or in a greater darkness than ignorance?
1497	But is passion a third principle, or akin to desire?
1497	But is such a community possible?--as among the animals, so also among men; and if possible, in what way possible?
1497	But is the just man or the skilful player a more useful and better partner at a game of draughts?
1497	But is there no difference between men and women?
1497	But is there not another name which people give to their rulers in other States?
1497	But is this equally true of the greatness and smallness of the fingers?
1497	But let me ask you another question: Has excess of pleasure any affinity to temperance?
1497	But may he not change and transform himself?
1497	But may not the stimulus which love has given to fancy be some day exhausted?
1497	But next, what shall we say of their food; for the men are in training for the great contest of all-- are they not?
1497	But ought the just to injure any one at all?
1497	But ought we to attempt to construct one?
1497	But ought we to render evil for evil at all, when to do so will only make men more evil?
1497	But shall we be right in getting rid of them?
1497	But should not life rest on the moral rather than upon the physical?
1497	But suppose that he were to retort,''Thrasymachus, what do you mean?
1497	But surely God and the things of God are in every way perfect?
1497	But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects?
1497	But that which is neither was just now shown to be rest and not motion, and in a mean between them?
1497	But the condiments are only necessary in so far as they are good for health?
1497	But the good are just and would not do an injustice?
1497	But the hero who has distinguished himself, what shall be done to him?
1497	But the philosopher will still be justified in asking,''How may the heavenly gift of poesy be devoted to the good of mankind?''
1497	But the soul which can not be destroyed by an evil, whether inherent or external, must exist for ever, and if existing for ever, must be immortal?
1497	But those who see the absolute and eternal and immutable may be said to know, and not to have opinion only?
1497	But we should like to ask him a question: Does he who has knowledge know something or nothing?
1497	But what branch of knowledge is there, my dear Glaucon, which is of the desired nature; since all the useful arts were reckoned mean by us?
1497	But what can show a more disgraceful state of education than to have to go abroad for justice because you have none of your own at home?
1497	But what do you mean by the highest of all knowledge?
1497	But what do you say of music, which also entered to a certain extent into our former scheme?
1497	But what do you say to flute- makers and flute- players?
1497	But what if I give you an answer about justice other and better, he said, than any of these?
1497	But what if there are no gods?
1497	But what is the next step?
1497	But what of the world below?
1497	But what ought to be their course?
1497	But what shall be done to the hero?
1497	But what shall their education be?
1497	But what will be the process of delineation?''
1497	But what would you have, Glaucon?
1497	But when a man is well, my dear Polemarchus, there is no need of a physician?
1497	But when is this fault committed?
1497	But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them?
1497	But whence came division?
1497	But where are the two?
1497	But where, amid all this, is justice?
1497	But which is the happier?
1497	But which stories do you mean, he said; and what fault do you find with them?
1497	But who can doubt that philosophers should be chosen, if they have the other qualities which are required in a ruler?
1497	But why do you ask?
1497	But why do you ask?
1497	But why should we dispute about names when we have realities of such importance to consider?
1497	But why?
1497	But will he have no sorrow, or shall we say that although he can not help sorrowing, he will moderate his sorrow?
1497	But will he not desire to get them on the spot?
1497	But will the imitator have either?
1497	But will you let me assume, without reciting them, that these things are true?
1497	But would any of your guardians think or speak of any other guardian as a stranger?
1497	But would you call the painter a creator and maker?
1497	But you can cut off a vine- branch with a dagger or with a chisel, and in many other ways?
1497	But you see that without the addition of some other nature there is no seeing or being seen?
1497	But, if Homer never did any public service, was he privately a guide or teacher of any?
1497	By heaven, would not such an one be a rare educator?
1497	Can I say what I do not know?
1497	Can a man help imitating that with which he holds reverential converse?
1497	Can any man be courageous who has the fear of death in him?
1497	Can any other origin of a State be imagined?
1497	Can any reality come up to the idea?
1497	Can he have an opinion which is an opinion about nothing?
1497	Can justice produce injustice any more than the art of horsemanship can make bad horsemen, or heat produce cold?
1497	Can sight adequately perceive them?
1497	Can the god of Jealousy himself find any fault with such an assemblage of good qualities?
1497	Can the same nature be a lover of wisdom and a lover of falsehood?
1497	Can there be any greater evil than discord and distraction and plurality where unity ought to reign?
1497	Can they have a better place than between being and not- being?
1497	Can we any longer doubt, then, that the miser and money- maker answers to the oligarchical State?
1497	Can we deny that a warrior should have a knowledge of arithmetic?
1497	Can we suppose that he is ignorant of antiquity, and therefore has recourse to invention?
1497	Can you tell me what imitation is?
1497	Can you tell me whence I derive this inference?
1497	Capital, I said; but let me ask you once more: Shall they be a family in name only; or shall they in all their actions be true to the name?
1497	Certainly, the same principle holds; but why does this involve any particular skill?
1497	Deteriorated, that is to say, in the good qualities of horses, not of dogs?
1497	Did he mean that I was to give back arms to a madman?
1497	Did this never strike you as curious?
1497	Did you ever hear any of them which were not?
1497	Did you hear all the advantages of the unjust which Thrasymachus was rehearsing?
1497	Did you never hear it?
1497	Did you never observe how the mind of a clever rogue peers out of his eyes, and the more clearly he sees, the more evil he does?
1497	Did you never observe in the arts how the potters''boys look on and help, long before they touch the wheel?
1497	Do I take you with me?
1497	Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body?
1497	Do we admit the existence of opinion?
1497	Do you agree?
1497	Do you know of any other?
1497	Do you know where you will have to look if you want to discover his rogueries?
1497	Do you know, I said, that governments vary as the dispositions of men vary, and that there must be as many of the one as there are of the other?
1497	Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but in another not?
1497	Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken?
1497	Do you not know that all this is but the prelude to the actual strain which we have to learn?
1497	Do you not know that the soul is immortal?
1497	Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men?
1497	Do you not remark, I said, how great is the evil which dialectic has introduced?
1497	Do you not see them doing the same?
1497	Do you observe that we were not far wrong in our guess that temperance was a sort of harmony?
1497	Do you remember?
1497	Do you see that there is a way in which you could make them all yourself?
1497	Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken?
1497	Do you think it right that Hellenes should enslave Hellenic States, or allow others to enslave them, if they can help?
1497	Do you think that the possession of all other things is of any value if we do not possess the good?
1497	Do you think that there is anything so very unnatural or inexcusable in their case?
1497	Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them?
1497	Does not like always attract like?
1497	Does not the practice of despoiling an enemy afford an excuse for not facing the battle?
1497	Does not the timocratical man change into the oligarchical on this wise?
1497	Does that look well?
1497	Does the injustice or other evil which exists in the soul waste and consume her?
1497	Does the just man try to gain any advantage over the just?
1497	Each of them, I said, is such as his like is?
1497	Enough of gods and heroes;--what shall we say about men?
1497	Enough, my friend; but what is enough while anything remains wanting?
1497	Ethics),''Whether the virtues are one or many?''
1497	Every act does something to somebody; and following this analogy, Socrates asks, What is this due and proper thing which justice does, and to whom?
1497	Except a city?--or would you include a city?
1497	First of all, in regard to slavery?
1497	First you began with a geometry of plane surfaces?
1497	First, then, they resemble one another in the value which they set upon wealth?
1497	For all these things are only the prelude, and you surely do not suppose that a mere mathematician is also a dialectician?
1497	For concerning political measures, we chiefly ask: How will they affect the happiness of mankind?
1497	For example, I said, can the same thing be at rest and in motion at the same time in the same part?
1497	For if Agamemnon could not count his feet( and without number how could he?)
1497	For what purpose do you conceive that we have come here, said Thrasymachus,--to look for gold, or to hear discourse?
1497	For which the art has to consider and provide?
1497	For you surely would not regard the skilled mathematician as a dialectician?
1497	Further, I said, has not a drunken man also the spirit of a tyrant?
1497	Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher?
1497	Further, there can be no doubt that a work is spoilt when not done at the right time?
1497	God forbid, I replied; but may I ask you to consider the image in another point of view?
1497	Good, I said; then you call him who is third in the descent from nature an imitator?
1497	Has he not, I said, an occupation; and what profit would there be in his life if he were deprived of his occupation?
1497	Has not nature scattered all the qualities which our citizens require indifferently up and down among the two sexes?
1497	Has not that been admitted?
1497	Has not the intemperate been censured of old, because in him the huge multiform monster is allowed to be too much at large?
1497	Have I clearly explained the class which I mean?
1497	Have we not here a picture of his way of life?
1497	Having effected this, they will proceed to trace an outline of the constitution?
1497	Having so many evils, will not the most miserable of men be still more miserable in a public station?
1497	He asks only''What good have they done?''
1497	He can hardly avoid saying Yes-- can he now?
1497	He is a soldier, and, like Adeimantus, has been distinguished at the battle of Megara( anno 456?
1497	He knows that this latter institution is not more than four or five thousand years old: may not the end revert to the beginning?
1497	He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this?
1497	He mentioned that he was present when one of the spirits asked another,''Where is Ardiaeus the Great?''
1497	He roared out to the whole company: What folly, Socrates, has taken possession of you all?
1497	He said: Who then are the true philosophers?
1497	He was present when one of the spirits asked-- Where is Ardiaeus the Great?
1497	He who has an opinion has an opinion about some one thing?
1497	He will grow more and more indolent and careless?
1497	Hence arises the question,''What is great, what is small?''
1497	His experience, then, will enable him to judge better than any one?
1497	How can that be?
1497	How can that be?
1497	How can there be?
1497	How can they, he said, if they are blind and can not see?
1497	How can they, he said, when they are not allowed to apply their minds to the callings of any of these?
1497	How can we?
1497	How cast off?
1497	How do they act?
1497	How do you distinguish them?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How do you mean?
1497	How is he to be wise and also innocent?
1497	How many?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How so?
1497	How then can men and women have the same?
1497	How then does a protector begin to change into a tyrant?
1497	How was that?
1497	How well I remember the aged poet Sophocles, when in answer to the question, How does love suit with age, Sophocles,--are you still the man you were?
1497	How will they proceed?
1497	How would they address us?
1497	How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain?
1497	How?
1497	How?
1497	How?
1497	How?
1497	How?
1497	I am sure that I should be contented-- will not you?
1497	I assume, I said, that the tyrant is in the third place from the oligarch; the democrat was in the middle?
1497	I dare say, Glaucon, that you are as much charmed by her as I am, especially when she appears in Homer?
1497	I do not know, do you?
1497	I might say the same of the ears; when deprived of their own proper excellence they can not fulfil their end?
1497	I presume then that you are going to make one of the interdicted answers?
1497	I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same?
1497	I repeated, Why am I especially not to be let off?
1497	I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us?
1497	I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other?
1497	I said; the prelude or what?
1497	I should like to know whether you have the same notion which I have of this study?
1497	I suppose that you would call justice virtue and injustice vice?
1497	I want to know whether ideals are ever fully realized in language?
1497	I will be wiser now and acknowledge that we must go to the bottom of another question: What is to be the education of our guardians?
1497	I will explain: The body which is large when seen near, appears small when seen at a distance?
1497	I will proceed by asking a question: Would you not say that a horse has some end?
1497	I will; and first tell me, Do you admit that it is just for subjects to obey their rulers?
1497	If wealth and gain were the criterion, then the praise or blame of the lover of gain would surely be the most trustworthy?
1497	Imitation is only a kind of play or sport, and the tragic poets, whether they write in Iambic or in Heroic verse, are imitators in the highest degree?
1497	In prescribing meats and drinks would he wish to go beyond another physician or beyond the practice of medicine?
1497	In the first place, are they not free; and is not the city full of freedom and frankness-- a man may say and do what he likes?
1497	In the next place our youth must be temperate?
1497	In these cases a man is not compelled to ask of thought the question what is a finger?
1497	In this both Plato and Kheyam rise above the level of many Christian(?)
1497	In what manner?
1497	In what manner?
1497	In what particulars?
1497	In what point of view?
1497	In what respect do you mean?
1497	In what respect?
1497	In what respects?
1497	In what way make allowance?
1497	In what way shown?
1497	In what way?
1497	Including the art of war?
1497	Indeed, Thrasymachus, and do I really appear to you to argue like an informer?
1497	Is God above or below the idea of good?
1497	Is any better than experience and wisdom and reason?
1497	Is any better than the old- fashioned sort which is comprehended under the name of music and gymnastic?
1497	Is he not a true image of the State which he represents?
1497	Is it a third, or akin to one of the preceding?
1497	Is it desirable?''
1497	Is it for this that we are asked to throw away the civilization which is the growth of ages?
1497	Is it not on this wise?--The good at which such a State aims is to become as rich as possible, a desire which is insatiable?
1497	Is not Polemarchus your heir?
1497	Is not absolute injustice absolute weakness also?
1497	Is not his case utterly miserable?
1497	Is not honesty the best policy?
1497	Is not that still more disgraceful?
1497	Is not that true, Thrasymachus?
1497	Is not the Republic the vehicle of three or four great truths which, to Plato''s own mind, are most naturally represented in the form of the State?
1497	Is not the double also the half, and are not heavy and light relative terms which pass into one another?
1497	Is not the noble that which subjects the beast to the man, or rather to the God in man; the ignoble, that which subjects the man to the beast?
1497	Is not the noble that which subjects the beast to the man, or rather to the god in man; and the ignoble that which subjects the man to the beast?''
1497	Is not the noble youth very like a well- bred dog in respect of guarding and watching?
1497	Is not the strength of injustice only a remnant of justice?
1497	Is not this the case?
1497	Is not this the way-- he is the son of the miserly and oligarchical father who has trained him in his own habits?
1497	Is not this true?
1497	Is not this unavoidable?
1497	Is not to have lost the truth an evil, and to possess the truth a good?
1497	Is passion then the same with reason?
1497	Is that true?
1497	Is the relation between them one of mutual antagonism or of mutual harmony?
1497	Is there any State in which you will find more of lamentation and sorrow and groaning and pain?
1497	Is there any better criterion than experience and knowledge?
1497	Is there any city which he might name?
1497	Is there any city which professes to have received laws from you, as Sicily and Italy have from Charondas, Sparta from Lycurgus, Athens from Solon?
1497	Is there any other virtue remaining which can compete with wisdom and temperance and courage in the scale of political virtue?
1497	Is there anything more?
1497	Is there not also a second class of goods, such as knowledge, sight, health, which are desirable not only in themselves, but also for their results?
1497	Is there not rather a contradiction in him?
1497	Is this a pattern laid up in heaven, or mere vacancy on which he is supposed to gaze with wondering eye?
1497	Is this ideal at all the worse for being impracticable?
1497	It follows therefore that the good is not the cause of all things, but of the good only?
1497	It may also be called temperate, and for the same reasons?
1497	Italy and Sicily boast of Charondas, and there is Solon who is renowned among us; but what city has anything to say about you?''
1497	Justice and health of mind will be of the company, and temperance will follow after?
1497	Labouring in vain, he must end in hating himself and his fruitless occupation?
1497	Last comes the lover of gain?
1497	Last of all comes the tyrannical man, about whom we have to enquire, Whence is he, and how does he live-- in happiness or in misery?
1497	Last of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical?
1497	Let me ask you a question: Are not the several arts different, by reason of their each having a separate function?
1497	Let me explain: Can you see, except with the eye?
1497	Let us examine this: Is not pleasure opposed to pain, and is there not a mean state which is neither?
1497	Let us take any common instance; there are beds and tables in the world-- plenty of them, are there not?
1497	Like husbandry for the acquisition of corn?
1497	Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
1497	Look at the matter thus:--Hunger, thirst, and the like, are inanitions of the bodily state?
1497	Male and female animals have the same pursuits-- why not also the two sexes of man?
1497	May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you?
1497	May I have the pleasure, he said, of hearing your opinion?
1497	May I suppose that you have this distinction of the visible and intelligible fixed in your mind?
1497	May it not be defined as a period of about twenty years in a woman''s life, and thirty in a man''s?
1497	May not the relation of sight to this deity be described as follows?
1497	May there not be the alternative, I said, that we may persuade you to let us go?
1497	May we not be satisfied with that?
1497	May we not say that these desires spend, and that the others make money because they conduce to production?
1497	May we not say that this is the end of a pruning- hook?
1497	May we say so, then?
1497	Must he not either perish at the hands of his enemies, or from being a man become a wolf-- that is, a tyrant?
1497	Must we not ask who are to be rulers and who subjects?
1497	Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise?
1497	My question is only whether the just man, while refusing to have more than another just man, would wish and claim to have more than the unjust?
1497	Nay, are they not wholly different?
1497	Need I ask again whether the eye has an end?
1497	Need I recall the original image of the philosopher?
1497	Neither may they imitate smiths or other artificers, or oarsmen, or boatswains, or the like?
1497	Neither must they represent slaves, male or female, performing the offices of slaves?
1497	Neither sight nor the eye in which sight resides is the sun?
1497	Neither will he ever break faith where there have been oaths or agreements?
1497	Neither would you approve of the delicacies, as they are thought, of Athenian confectionary?
1497	Neither, I said, can there be any question that the guardian who is to keep anything should have eyes rather than no eyes?
1497	Next as to the slain; ought the conquerors, I said, to take anything but their armour?
1497	Next, as to war; what are to be the relations of your soldiers to one another and to their enemies?
1497	Next, how shall our soldiers treat their enemies?
1497	Next, we shall ask our opponent how, in reference to any of the pursuits or arts of civic life, the nature of a woman differs from that of a man?
1497	Niebuhr has asked a trifling question, which may be briefly noticed in this place-- Was Plato a good citizen?
1497	No more than this?
1497	No one will be less likely to commit adultery, or to dishonour his father and mother, or to fail in his religious duties?
1497	No, indeed, I replied; and the same is true of most, if not all, the other senses-- you would not say that any of them requires such an addition?
1497	Nonsense, said Glaucon: did you not promise to search yourself, saying that for you not to help justice in her need would be an impiety?
1497	Nor by reason of a knowledge which advises about brazen pots, I said, nor as possessing any other similar knowledge?
1497	Nor can the good harm any one?
1497	Nor may they imitate the neighing of horses, the bellowing of bulls, the murmur of rivers and roll of the ocean, thunder, and all that sort of thing?
1497	Nor would you say that medicine is the art of receiving pay because a man takes fees when he is engaged in healing?
1497	Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural?
1497	Nor, if a man is to be in condition, would you allow him to have a Corinthian girl as his fair friend?
1497	Not to mention the importers and exporters, who are called merchants?
1497	Not, perhaps, in this brief span of life: but should an immortal being care about anything short of eternity?
1497	Now are we to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers?
1497	Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person?
1497	Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded?
1497	Now is there not here a third principle which is often found to come to the assistance of reason against desire, but never of desire against reason?
1497	Now to which of these classes does temperance belong?
1497	Now what man answers to this form of government- how did he come into being, and what is he like?
1497	Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest?
1497	Now which is the purer satisfaction-- that of eating and drinking, or that of knowledge?
1497	Now why is such an inference erroneous?
1497	Now you understand me?
1497	Now, I beseech you, do tell me, have you ever attended to their pairing and breeding?
1497	Now, I said, every art has an interest?
1497	Now, are not the best husbandmen those who are most devoted to husbandry?
1497	Now, can we find justice without troubling ourselves about temperance?
1497	Now, how shall we decide between them?
1497	Now, in such a State, can liberty have any limit?
1497	Now, ought a man to feel pleasure in seeing another do what he hates and abominates in himself?
1497	Now, will you appeal to mankind in general or to the philosopher?
1497	O my friend, is not that so?
1497	Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace?
1497	Of not- being, ignorance was assumed to be the necessary correlative; of being, knowledge?
1497	Of the painter we say that he will paint reins, and he will paint a bit?
1497	Of the three individuals, which has the greatest experience of all the pleasures which we enumerated?
1497	Of what kind?
1497	Of what nature are you speaking?
1497	Of what nature?
1497	Of what sort?
1497	Of what tales are you speaking?
1497	On what principle, then, shall we any longer choose justice rather than the worst injustice?
1497	Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only?
1497	Once more then, O my friend, we have alighted upon an easy question-- whether the soul has these three principles or not?
1497	One of them is ready to follow the guidance of the law?
1497	One principle prevails in the souls of one class of men, another in others, as may happen?
1497	One woman has a gift of healing, another not; one is a musician, and another has no music in her nature?
1497	Or any affinity to virtue in general?
1497	Or be jealous of one who has no jealousy?
1497	Or because a man is in good health when he receives pay you would not say that the art of payment is medicine?
1497	Or can such an one account death fearful?
1497	Or did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift?
1497	Or drought moisture?
1497	Or have the arts to look only after their own interests?
1497	Or hear, except with the ear?
1497	Or if honour or victory or courage, in that case the judgment of the ambitious or pugnacious would be the truest?
1497	Or is the Idea of Good another mode of conceiving God?
1497	Or is there any Homeric way of life, such as the Pythagorean was, in which you instructed men, and which is called after you?
1497	Or like shoemaking for the acquisition of shoes,--that is what you mean?
1497	Or must we admit exceptions?
1497	Or perhaps he may tell a lie because he is afraid of enemies?
1497	Or shall I guess for you?
1497	Or shall the dead be despoiled?
1497	Or suppose a better sort of man who is attracted towards philosophy, will they not make Herculean efforts to spoil and corrupt him?
1497	Or that his nature, being such as we have delineated, is akin to the highest good?
1497	Or the horseman by his art make them bad horsemen?
1497	Or the verse''The saddest of fates is to die and meet destiny from hunger?''
1497	Or was any war ever carried on by your counsels?
1497	Or what shall he profit by escaping discovery, if the concealment of evil prevents the cure?
1497	Or when they are on a voyage, amid the perils of the sea?
1497	Or will they prefer those whom we have rejected?
1497	Or, after all, they may be in the right, and poets do really know the things about which they seem to the many to speak so well?
1497	Or, if the master would not stay, then the disciples would have followed him about everywhere, until they had got education enough?
1497	Ought I not to begin by describing how the change from timocracy to oligarchy arises?
1497	Ought I, for example, to put back into the hands of my friend, who has gone mad, the sword which I borrowed of him when he was in his right mind?
1497	Our State like every other has rulers and subjects?
1497	Parents and tutors are always telling their sons and their wards that they are to be just; but why?
1497	Perhaps he of whom we say the last will be angry with us; can we pacify him without revealing the disorder of his mind?
1497	Presently he finds that imputations are cast upon them; a troublesome querist comes and asks,''What is the just and good?''
1497	Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object?
1497	Reflect: when a man has an opinion, has he not an opinion about something?
1497	Reflecting upon these and similar evils, you held the tyrannical State to be the most miserable of States?
1497	Salvation of what?
1497	Say, then, is not pleasure opposed to pain?
1497	Shall Hellenes be enslaved?
1497	Shall I assume that we ourselves are able and experienced judges and have before now met with such a person?
1497	Shall I give you an illustration of them?
1497	Shall I give you an illustration?
1497	Shall I tell you whose I believe the saying to be?
1497	Shall I tell you why?
1497	Shall they listen to the narrative of Hephaestus binding his mother, and of Zeus sending him flying for helping her when she was beaten?
1497	Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it?
1497	Shall we begin education with music, and go on to gymnastic afterwards?
1497	Shall we not?
1497	Shall we propose, as a third branch of our education, astronomy?
1497	Shall we, after the manner of Homer, pray the Muses to tell us''how discord first arose''?
1497	Shall we, then, speak of Him as the natural author or maker of the bed?
1497	Should not their custom be to spare them, considering the danger which there is that the whole race may one day fall under the yoke of the barbarians?
1497	Socrates, what do you mean?
1497	Socrates, who is evidently preparing for an argument, next asks, What is the meaning of the word justice?
1497	Socrates; do you want to know how much I acquired?
1497	Something that is or is not?
1497	Something that is; for how can that which is not ever be known?
1497	Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking?
1497	Still, the dangers of war can not be always foreseen; there is a good deal of chance about them?
1497	Such is the tale; is there any possibility of making our citizens believe in it?
1497	Such will be the change, and after the change has been made, how will they proceed?
1497	Such, then, are the palms of victory which the gods give the just?
1497	Suppose now that by the light of the examples just offered we enquire who this imitator is?
1497	Suppose we call it the contentious or ambitious-- would the term be suitable?
1497	Suppose we select an example of either kind, in order that we may have a general notion of them?
1497	Tell me then, O thou heir of the argument, what did Simonides say, and according to you truly say, about justice?
1497	Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not?
1497	Tell me: will he be more likely to struggle and hold out against his sorrow when he is seen by his equals, or when he is alone?
1497	That is also good, he said; but I should like to know what you mean?
1497	That is his meaning then?
1497	That is quite true, he said; but to what are you alluding?
1497	That is to say, justice is useful when money is useless?
1497	That since beauty is the opposite of ugliness, they are two?
1497	That there are three arts which are concerned with all things: one which uses, another which makes, a third which imitates them?
1497	That will be the way?
1497	The State which we have been describing is said to be wise as being good in counsel?
1497	The existence of such persons is to be attributed to want of education, ill- training, and an evil constitution of the State?
1497	The good which oligarchy proposed to itself and the means by which it was maintained was excess of wealth-- am I not right?
1497	The imitative artist will be in a brilliant state of intelligence about his own creations?
1497	The just man then, if we regard the idea of justice only, will be like the just State?
1497	The man is mean, saving, toiling, the slave of one passion which is the master of the rest: Is he not the very image of the State?
1497	The next question is, How shall we treat our enemies?
1497	The next question is, Who are to be our rulers?
1497	The object of one is food, and of the other drink?
1497	The one love and embrace the subjects of knowledge, the other those of opinion?
1497	The pleasure of eating is necessary in two ways; it does us good and it is essential to the continuance of life?
1497	The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art?
1497	The question is asked,--Why are the citizens of states so hostile to philosophy?
1497	The ruler may impose the laws and institutions which we have been describing, and the citizens may possibly be willing to obey them?
1497	The second paradox leads up to some curious and interesting questions-- How far can the mind control the body?
1497	The soul, I said, being, as is now proven, immortal, must be the fairest of compositions and can not be compounded of many elements?
1497	The true lie is hated not only by the gods, but also by men?
1497	The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth?
1497	The very great benefit has next to be established?
1497	The whole period of three score years and ten is surely but a little thing in comparison with eternity?
1497	Their pleasures are mixed with pains-- how can they be otherwise?
1497	Then I may infer courage to be such as you describe?
1497	Then I suppose that opinion appears to you to be darker than knowledge, but lighter than ignorance?
1497	Then I suppose that we ought to do good to the just and harm to the unjust?
1497	Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements?
1497	Then a soul which forgets can not be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory?
1497	Then according to your argument it is just to injure those who do no wrong?
1497	Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler?
1497	Then are we to impose all our enactments on men and none of them on women?
1497	Then carpenters, and smiths, and many other artisans, will be sharers in our little State, which is already beginning to grow?
1497	Then clearly the next thing will be to make matrimony sacred in the highest degree, and what is most beneficial will be deemed sacred?
1497	Then comparing our original city, which was under a king, and the city which is under a tyrant, how do they stand as to virtue?
1497	Then everything which is good, whether made by art or nature, or both, is least liable to suffer change from without?
1497	Then he can hardly be compelled by external influence to take many shapes?
1497	Then he who is a good keeper of anything is also a good thief?
1497	Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength?
1497	Then he will no more have true opinion than he will have knowledge about the goodness or badness of his imitations?
1497	Then hirelings will help to make up our population?
1497	Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life?
1497	Then if being is the subject- matter of knowledge, something else must be the subject- matter of opinion?
1497	Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us?
1497	Then if the constitutions of States are five, the dispositions of individual minds will also be five?
1497	Then if the man is like the State, I said, must not the same rule prevail?
1497	Then if there be any city which may be described as master of its own pleasures and desires, and master of itself, ours may claim such a designation?
1497	Then in every way the laws will help the citizens to keep the peace with one another?
1497	Then in making their laws they may sometimes make them rightly, and sometimes not?
1497	Then in this case the narrative of the poet may be said to proceed by way of imitation?
1497	Then in this kind of State there will be the greatest variety of human natures?
1497	Then in time of peace justice will be of no use?
1497	Then in time of peace what is the good of justice?
1497	Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city?
1497	Then justice, according to your argument, is not only obedience to the interest of the stronger but the reverse?
1497	Then knowledge and opinion having distinct powers have also distinct spheres or subject- matters?
1497	Then medicine does not consider the interest of medicine, but the interest of the body?
1497	Then men who are injured are of necessity made unjust?
1497	Then more husbandmen and more artisans will be required?
1497	Then must not a further admission be made?
1497	Then no intemperance or madness should be allowed to approach true love?
1497	Then no motive can be imagined why God should lie?
1497	Then now comes the question,--How shall we create our rulers; what way is there from darkness to light?
1497	Then on this view also justice will be admitted to be the having and doing what is a man''s own, and belongs to him?
1497	Then opinion and knowledge have to do with different kinds of matter corresponding to this difference of faculties?
1497	Then opinion is not concerned either with being or with not- being?
1497	Then reflect; has the ear or voice need of any third or additional nature in order that the one may be able to hear and the other to be heard?
1497	Then shall we propose this as a second branch of knowledge which our youth will study?
1497	Then shall we try to find some way of convincing him, if we can, that he is saying what is not true?
1497	Then that is not the knowledge which we are seeking to discover?
1497	Then that part of the soul which has an opinion contrary to measure is not the same with that which has an opinion in accordance with measure?
1497	Then the art of war partakes of them?
1497	Then the community of wives and children among our citizens is clearly the source of the greatest good to the State?
1497	Then the cowardly and mean nature has no part in true philosophy?
1497	Then the intermediate state of rest will be pleasure and will also be pain?
1497	Then the just is happy, and the unjust miserable?
1497	Then the just is like the wise and good, and the unjust like the evil and ignorant?
1497	Then the just soul and the just man will live well, and the unjust man will live ill?
1497	Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience?
1497	Then the lying poet has no place in our idea of God?
1497	Then the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it?
1497	Then the sun is not sight, but the author of sight who is recognised by sight?
1497	Then the superhuman and divine is absolutely incapable of falsehood?
1497	Then the tyrant is removed from true pleasure by the space of a number which is three times three?
1497	Then the tyrant will live at the greatest distance from true or natural pleasure, and the king at the least?
1497	Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite?
1497	Then the world can not possibly be a philosopher?
1497	Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities?
1497	Then there must be another class of citizens who will bring the required supply from another city?
1497	Then they will quarrel as those who intend some day to be reconciled?
1497	Then this is the progress which you call dialectic?
1497	Then this new kind of knowledge must have an additional quality?
1497	Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust?
1497	Then to them the good will be enemies and the evil will be their friends?
1497	Then virtue is the health and beauty and well- being of the soul, and vice the disease and weakness and deformity of the same?
1497	Then we have found the desired natures; and now that we have found them, how are they to be reared and educated?
1497	Then we have made an enactment not only possible but in the highest degree beneficial to the State?
1497	Then we have now, I said, the second form of government and the second type of character?
1497	Then we may assume that our athletes will be able to fight with two or three times their own number?
1497	Then we may begin by assuming that there are three classes of men-- lovers of wisdom, lovers of honour, lovers of gain?
1497	Then we must abstain from spoiling the dead or hindering their burial?
1497	Then we shall want merchants?
1497	Then what is that joint use of silver or gold in which the just man is to be preferred?
1497	Then what is your meaning?
1497	Then what will you do with them?
1497	Then when the person who asks me is not in his right mind I am by no means to make the return?
1497	Then who is more miserable?
1497	Then why are they paid?
1497	Then why not sin and pay for indulgences out of your sin?
1497	Then why should you mind?
1497	Then will not the citizens be good and civilized?
1497	Then women must be taught music and gymnastic and also the art of war, which they must practise like the men?
1497	Then would you call injustice malignity?
1497	Then you never heard of the saying of Phocylides, that as soon as a man has a livelihood he should practise virtue?
1497	Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions?
1497	Then you would infer that opinion is intermediate?
1497	Then you would not approve of Syracusan dinners, and the refinements of Sicilian cookery?
1497	Then, I said, if these and these only are to be used in our songs and melodies, we shall not want multiplicity of notes or a panharmonic scale?
1497	Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest of the subject and weaker?
1497	Then, I said, our guardians must lay the foundations of their fortress in music?
1497	Then, again, within the city, how will they exchange their productions?
1497	Then, do you see any way in which the philosopher can be preserved in his calling to the end?
1497	Then, if there be any good which all artists have in common, that is to be attributed to something of which they all have the common use?
1497	Then, if women are to have the same duties as men, they must have the same nurture and education?
1497	Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate?
1497	There is a thing which you call good and another which you call evil?
1497	There is another which is the work of the carpenter?
1497	There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel?
1497	There may come a time when the saying,''Have I not a right to do what I will with my own?''
1497	There were two parts in our former scheme of education, were there not?
1497	There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking-- how shall we answer him?
1497	These are the three styles-- which of them is to be admitted into our State?
1497	These matters, however, as I was saying, had better be referred to Damon himself, for the analysis of the subject would be difficult, you know?
1497	These then may be truly said to be the ends of these organs?
1497	These, then, are the two kinds of style?
1497	They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them?
1497	They will use friendly correction, but will not enslave or destroy their opponents; they will be correctors, not enemies?
1497	This, I said, is he who begins to make a party against the rich?
1497	This, then, will be the first great defect of oligarchy?
1497	Thrasymachus said,''Do you think that we have come hither to dig for gold, or to hear you discourse?''
1497	Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty?
1497	To be sure, he said; how can he think otherwise?
1497	To return to the tyrant-- How will he support that rare army of his?
1497	To tell the truth and pay your debts?
1497	To what do you refer?
1497	To what do you refer?
1497	True, I said; but would you never allow them to run any risk?
1497	True, he replied; but what of that?
1497	True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
1497	Undoubtedly; and yet if music and gymnastic are excluded, and the arts are also excluded, what remains?
1497	Union and force and rhetoric will do much; and if men say that they can not prevail over the gods, still how do we know that there are gods?
1497	Until some one rare and grand result is reached which may be good, and may be the reverse of good?
1497	Very good, I said; then what is the next question?
1497	Very good, Thrasymachus, I said; and now to take the case of the arts: you would admit that one man is a musician and another not a musician?
1497	Very true, Adeimantus; but then, would any one, whether God or man, desire to make himself worse?
1497	Very true, I said; that is what I have to do: But will you be so good as answer yet one more question?
1497	Very true, he said; but what are these forms of theology which you mean?
1497	Very true, said Adeimantus; but how does the illustration apply to our enquiry?
1497	Was not the selection of the male guardians determined by differences of this sort?
1497	Was not this the beginning of the enquiry''What is great?''
1497	We acknowledged-- did we not?
1497	We are not wrong therefore in calling them necessary?
1497	We can not but remember that the justice of the State consisted in each of the three classes doing the work of its own class?
1497	We had to consider, first, whether our proposals were possible, and secondly whether they were the most beneficial?
1497	We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work?
1497	We were saying that the parents should be in the prime of life?
1497	We were saying, when we spoke of the subject- matter, that we had no need of lamentation and strains of sorrow?
1497	Well said, Cephalus, I replied; but as concerning justice, what is it?--to speak the truth and to pay your debts-- no more than this?
1497	Well then, here are three beds: one existing in nature, which is made by God, as I think that we may say-- for no one else can be the maker?
1497	Well then, is not- being the subject- matter of opinion?
1497	Well then, you would admit that the qualities of states mean the qualities of the individuals who compose them?
1497	Well, I said, and how does the change from oligarchy into democracy arise?
1497	Well, I said, and in oligarchical States do you not find paupers?
1497	Well, I said, and is there no evil which corrupts the soul?
1497	Well, I said, and you would agree( would you not?)
1497	Well, I said, the subject has several difficulties-- What is possible?
1497	Well, I said; but if we suppose a change in anything, that change must be effected either by the thing itself, or by some other thing?
1497	Well, and are these of any military use?
1497	Well, and can the eyes fulfil their end if they are wanting in their own proper excellence and have a defect instead?
1497	Well, and do you think that those who say so are wrong?
1497	Well, and is not this one quality, to mention no others, greatly at variance with present notions of him?
1497	Well, and were we not creating an ideal of a perfect State?
1497	Well, and your guardian must be brave if he is to fight well?
1497	Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself?
1497	Well, but has any one a right to say positively what he does not know?
1497	Well, but if they are ever to run a risk should they not do so on some occasion when, if they escape disaster, they will be the better for it?
1497	Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive?
1497	Well, but what ought to be the criterion?
1497	Well, he said, have you never heard that forms of government differ; there are tyrannies, and there are democracies, and there are aristocracies?
1497	Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming?
1497	Well, you know of course that the greater is relative to the less?
1497	Well; and has not the soul an end which nothing else can fulfil?
1497	Were not these your words?
1497	What about this?
1497	What admission?
1497	What admissions?
1497	What are these corruptions?
1497	What are they, he said, and where shall I find them?
1497	What are they?
1497	What are they?
1497	What are they?
1497	What are you going to say?
1497	What causes?
1497	What defect?
1497	What did I borrow?
1497	What division?
1497	What do they say?
1497	What do you deserve to have done to you?
1497	What do you mean, Socrates?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you mean?
1497	What do you say?
1497	What do you say?
1497	What do you say?
1497	What do you say?''
1497	What do you think?
1497	What else can they do?
1497	What else then would you say?
1497	What else would you have?
1497	What evil?
1497	What evil?
1497	What evils?
1497	What faculty?
1497	What good?
1497	What is desirable?
1497	What is it?
1497	What is it?
1497	What is it?
1497	What is most required?
1497	What is that you are saying?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is that?
1497	What is the difference?
1497	What is the process?
1497	What is the proposition?
1497	What is there remaining?
1497	What is to be done then?
1497	What is your illustration?
1497	What is your notion?
1497	What is your proposal?
1497	What limit would you propose?
1497	What makes you say that?
1497	What may that be?
1497	What may that be?
1497	What may that be?
1497	What of this line,''O heavy with wine, who hast the eyes of a dog and the heart of a stag,''and of the words which follow?
1497	What point of view?
1497	What point?
1497	What point?
1497	What principle of rival Sophists or anybody else can overcome in such an unequal contest?
1497	What quality?
1497	What quality?
1497	What question?
1497	What shall he profit, if his injustice be undetected and unpunished?
1497	What shall we say to him?
1497	What should they fear?
1497	What sort of instances do you mean?
1497	What sort of knowledge is there which would draw the soul from becoming to being?
1497	What sort of lie?
1497	What sort of mischief?
1497	What study do you mean-- of the prelude, or what?
1497	What tale?
1497	What the poets and story- tellers say-- that the wicked prosper and the righteous are afflicted, or that justice is another''s gain?
1497	What then is the real object of them?
1497	What then?
1497	What trait?
1497	What was the error, Polemarchus?
1497	What was the mistake?
1497	What was the omission?
1497	What way?
1497	What will be the issue of such marriages?
1497	What will be the issue of such marriages?
1497	What will they doubt?
1497	What, Thrasymachus, is the meaning of this?
1497	What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light?
1497	What, are there any greater still?
1497	What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues?
1497	What, now, I said, if he were able to run away and then turn and strike at the one who first came up?
1497	What, then, he said, is still remaining to us of the work of legislation?
1497	What, then, is the nature of dialectic, and what are the paths which lead thither?''
1497	What?
1497	What?
1497	When Simonides said that the repayment of a debt was justice, he did not mean to include that case?
1497	When a man can not measure, and a great many others who can not measure declare that he is four cubits high, can he help believing what they say?
1497	When he is by himself he will not mind saying or doing many things which he would be ashamed of any one hearing or seeing him do?
1497	When horses are injured, are they improved or deteriorated?
1497	When is this accomplished?
1497	When mankind see that the happiness of states is only to be found in that image, will they be angry with us for attempting to delineate it?
1497	When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their interest; you admit that?
1497	Where must I look?
1497	Where then is he to gain experience?
1497	Where then?
1497	Where, then, is justice, and where is injustice, and in what part of the State did they spring up?
1497	Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher?
1497	Whereas the bad and ignorant will desire to gain more than both?
1497	Whereas the physician and the carpenter have different natures?
1497	Whereas true love is a love of beauty and order-- temperate and harmonious?
1497	Which appetites do you mean?
1497	Which are they?
1497	Which is a just principle?
1497	Which of us has spoken truly?
1497	Which years do you mean to include?
1497	Who better suited to raise the question of justice than Cephalus, whose life might seem to be the expression of it?
1497	Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy?
1497	Who can hate a man who loves him?
1497	Who can measure probabilities against certainties?
1497	Who can weigh virtue, or even fortune against health, or moral and mental qualities against bodily?
1497	Who is he?
1497	Who is it, I said, whom you are refusing to let off?
1497	Who is that?
1497	Who that is not a miserable caitiff will refrain from smiling at the praises of justice?
1497	Who then are those whom we shall compel to be guardians?
1497	Who then can be a guardian?
1497	Who was that?
1497	Whom, I said, are you not going to let off?
1497	Whose is that light which makes the eye to see perfectly and the visible to appear?
1497	Whose?
1497	Why do you ask such a question, I said, when you ought rather to be answering?
1497	Why do you ask?
1497	Why do you say so?
1497	Why great caution?
1497	Why indeed, he said, when any name will do which expresses the thought of the mind with clearness?
1497	Why is that?
1497	Why not, as Aeschylus says, utter the word which rises to our lips?
1497	Why not?
1497	Why not?
1497	Why not?
1497	Why not?
1497	Why not?
1497	Why should he?
1497	Why should they not be?
1497	Why so?
1497	Why so?
1497	Why so?
1497	Why so?
1497	Why, I replied, what do you want more?
1497	Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil?
1497	Why, I said, what was ever great in a short time?
1497	Why, in the first place, although they are all of a good sort, are not some better than others?
1497	Why, what else is there?
1497	Why, where can they still find any ground for objection?
1497	Why, yes, I said, of course they answer truly; how can the Muses speak falsely?
1497	Why, yes, he said: how can any reasonable being ever identify that which is infallible with that which errs?
1497	Why, you do not mean to say that the tyrant will use violence?
1497	Why?
1497	Why?
1497	Why?
1497	Why?
1497	Will any one deny the other point, that there may be sons of kings or princes who are by nature philosophers?
1497	Will any private training enable him to stand firm against the overwhelming flood of popular opinion?
1497	Will he know from use whether or no his drawing is correct or beautiful?
1497	Will he not also require natural aptitude for his calling?
1497	Will he not be called by them a prater, a star- gazer, a good- for- nothing?
1497	Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
1497	Will he not have the notions of good and evil which the public in general have-- he will do as they do, and as they are, such will he be?
1497	Will he not rather obtain them on the spot?
1497	Will he not think that heaven and the things in heaven are framed by the Creator of them in the most perfect manner?
1497	Will he not utterly hate a lie?
1497	Will horsemen carry torches and pass them one to another during the race?
1497	Will not a young man''s heart leap amid these discordant sounds?
1497	Will not such an one from his early childhood be in all things first among all, especially if his bodily endowments are like his mental ones?
1497	Will not the guardians be the smallest of all the classes who receive a name from the profession of some kind of knowledge?
1497	Will not their eyes be dazzled, and will they not try to get away from the light to something which they are able to behold without blinking?
1497	Will our citizens ever believe all this?
1497	Will the creature feel any compunction at tyrannizing over them?
1497	Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country?
1497	Will the just state or the just individual steal, lie, commit adultery, or be guilty of impiety to gods and men?
1497	Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern?
1497	Will they doubt that the philosopher is a lover of truth and being?
1497	Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom?
1497	Will they not be vile and bastard, devoid of truth and nature?
1497	Will they not be vile and bastard?
1497	Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves?
1497	Will you admit so much?
1497	Will you enquire yourself?
1497	Will you explain your meaning?
1497	Will you repay me, then, what you borrowed in the argument?
1497	Will you say that the world is of another mind?
1497	Will you say whether you approve of my proposal?
1497	Will you tell me?
1497	Will you tell me?
1497	Will you then kindly answer, for the edification of the company and of myself?
1497	Would a man who wanted to be safe on a voyage take a bad pilot because he was rich, or refuse a good one because he was poor?
1497	Would any one deny this?
1497	Would he allow imitation to be the ruling principle of his life, as if he had nothing higher in him?
1497	Would he not be worse than Eriphyle, who sold her husband''s life for a necklace?
1497	Would he not have had many devoted followers?
1497	Would he not rather say or do the same as his like in the same case?
1497	Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?
1497	Would that be your way of speaking?
1497	Would the picture of a perfectly beautiful man be any the worse because no such man ever lived?
1497	Would they not have been as unwilling to part with them as with gold, and have compelled them to stay at home with them?
1497	Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good?
1497	Would you call one of them virtue and the other vice?
1497	Would you have me put the proof bodily into your souls?
1497	Would you know the measure of the interval which separates them?
1497	Would you like, for the sake of clearness, to distinguish which are the necessary and which are the unnecessary pleasures?
1497	Would you say six or four years?
1497	Would you say that all men are equal in excellence, or is one man better than another?
1497	Would you say that knowledge is a faculty, or in what class would you place it?
1497	Yes, I said, a jest; and why?
1497	Yes, I said; and the higher principle is ready to follow this suggestion of reason?
1497	Yes, I said; and this being true of one must be equally true of all number?
1497	Yes, I said; and when a man dies gloriously in war shall we not say, in the first place, that he is of the golden race?
1497	Yes, I said; but if this definition of justice also breaks down, what other can be offered?
1497	Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts?
1497	Yes, but also something more-- Is it not doubtful whether our guardians are to be imitators at all?
1497	Yes, but could this ever have happened if Homer had really been the educator of Hellas?
1497	Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely?
1497	Yes, he replied, such is very often the case; but what has that to do with us and our argument?
1497	Yes, he said, that sort of thing is certainly very blameable; but what are the stories which you mean?
1497	Yes, he said; but what are the characteristics of this form of government, and what are the defects of which we were speaking?
1497	Yes, he said; how can I deny it?
1497	Yes, that is very true, but may I ask another question?--What do you consider to be the greatest blessing which you have reaped from your wealth?
1497	Yes, the greatest; but will you explain yourself?
1497	Yes; and is not this true of the government of anything?
1497	Yes; but how in such partnerships is the just man of more use than any other man?
1497	Yet if he is not the maker, what is he in relation to the bed?
1497	Yet of all the organs of sense the eye is the most like the sun?
1497	You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come?
1497	You are further aware that most people affirm pleasure to be the good, but the finer sort of wits say it is knowledge?
1497	You have answered me, I replied: Well, and may we not further say that our guardians are the best of our citizens?
1497	You know that they live securely and have nothing to apprehend from their servants?
1497	You mean geometry?
1497	You mean that they would shipwreck?
1497	You mean that you do not understand the nature of this payment which to the best men is the great inducement to rule?
1497	You mean to ask, I said, what will be our answer?
1497	You mean to say that the people, from whom he has derived his being, will maintain him and his companions?
1497	You mean when money is not wanted, but allowed to lie?
1497	You mean, I suspect, to ask whether tragedy and comedy shall be admitted into our State?
1497	You recognise the truth of what I have been saying?
1497	You remember what people say when they are sick?
1497	You remember, I said, how the rulers were chosen before?
1497	You say that perfect injustice is more gainful than perfect justice?
1497	You think that justice may be of use in peace as well as in war?
1497	You will admit that the same education which makes a man a good guardian will make a woman a good guardian; for their original nature is the same?
1497	You would agree with me?
1497	You would allow, I said, that there is in nature an upper and lower and middle region?
1497	You would argue that the good are our friends and the bad our enemies?
1497	You would compare them, I said, to those invalids who, having no self- restraint, will not leave off their habits of intemperance?
1497	You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language?
1497	You would not deny that those who have any true notion without intelligence are only like blind men who feel their way along the road?
1497	and are not the best judges in like manner those who are acquainted with all sorts of moral natures?
1497	and does not the actual tyrant lead a worse life than he whose life you determined to be the worst?
1497	and even in their peculiar pursuits, are not women often, though in some cases superior to men, ridiculously enough surpassed by them?
1497	and he who has tyrannized longest and most, most continually and truly miserable; although this may not be the opinion of men in general?
1497	and how does he live, in happiness or in misery?
1497	and how shall we manage the period between birth and education, which seems to require the greatest care?
1497	and is no difference made by the circumstance that one of the fingers is in the middle and another at the extremity?
1497	and must he not be represented as such?
1497	and will any education save him from being carried away by the torrent?
1497	and you would agree that to conceive things as they are is to possess the truth?
1497	and''What is small?''
1497	beat his father if he opposes him?
1497	he said; are they not capable of defending themselves?
1497	he said; ought we to give them a worse life, when they might have a better?
1497	he says;''would you have me put the words bodily into your souls?''
1497	or any greater good than the bond of unity?
1497	or is any invention attributed to you, as there is to Thales and Anacharsis?
1497	or is the subject- matter of opinion the same as the subject- matter of knowledge?
1497	or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the time when he is making the mistake, in respect of the mistake?
1497	or the knowledge of all other things if we have no knowledge of beauty and goodness?
1497	or will he be carried away by the stream?
1497	or will he have right opinion from being compelled to associate with another who knows and gives him instructions about what he should draw?
1497	or will you make allowance for them?
1497	or would you include the mixed?
1497	or would you prefer to look to yourself only?
1497	or, rather, how can there be an opinion at all about not- being?
1497	or, suppose them to have no care of human things-- why in either case should we mind about concealment?
1497	shall we condescend to legislate on any of these particulars?
1497	were you not saying that he too makes, not the idea which, according to our view, is the essence of the bed, but only a particular bed?
1497	would he not desire to have more than either the knowing or the ignorant?
1497	you are incredulous, are you?