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
1571	For will any man of sense deny that you have spoken well?
1571	How shall I establish my words?
1571	and what part of it can be truly called a remnant of the land that then was?
1974	''Did he go?''
1974	Again, does the error touch the essentials of the poetic art, or some accident of it?
1974	For what were the business of a speaker, if the Thought were revealed quite apart from what he says?
1974	What, for example, would be the effect of the Oedipus of Sophocles, if it were cast into a form as long as the Iliad?
1974	Yet what difference is there between introducing such choral interludes, and transferring a speech, or even a whole act, from one play to another?
1176	the under( or hinder?) 1176 ( 14) Or,suspensory ligament"?
1176	It so happens that one of the hipparchs(?)
1176	knuckle- bones( hocks?)
20239	For example, which of the ancients can be found to have used vermilion otherwise than sparingly, like a drug?
20239	Must he not believe that the thing is to be done for the profit and advantage of that individual?
20239	What are we to think must be the suspicions of a man who is asked to allow his private means to be expended in order to please a petitioner?
20239	What does it signify to mankind that Milo of Croton and other victors of his class were invincible?
20239	What is at the axis which is termed the... face... the crosspieces of three holes?
20239	Which of you can have houses or columns or extensive pediments on top of his tiled roof?
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?
20298	But if,said Theodatus,"these things do not please the man at all, what will happen then?"
20298	But what is this,he said;"is it just, my dear ambassador?"
20298	What, pray, may this mean?
20298	And what could be sweeter for a man, O Emperor, than gaining the mastery over his enemies?
20298	For why should the emperor have been concerned to exchange one tyrant for another?
20298	In the second place, you promise that you will help us do battle against the enemy; but when have you ever taken training in war?
20298	Or who that has learned such things by the use of arms does not know that battle affords no room for experiment?
20298	The barbarians:"Not even if we impose upon ourselves the payment of a fixed sum of money every year?"
20298	The barbarians:"Well, then, if we should make you a proposal concerning Campania also, or about Naples itself, will you listen to it?"
16764	And as for the strange conduct of your fellow- citizens, my most excellent sir, why should one make speeches of great length?
16764	For what thing which was before forbidden has he not done?
16764	Then Cabades, still moved with passion, replied:"But why did you decide to fight against me?"
16764	Was it not obviously with the admission that the breaking of treaties is an exceedingly great evil?
16764	Why dost thou respect that most accursed peace, in order forsooth that he may make thee the last morsel of all?
16764	Why, therefore, O King, dost thou still delay?
16764	With what intent, moreover, didst thou write to thy brother not long ago that he himself was responsible for the breaking of the treaty?
16764	and what has happened to you that you are purposing to choose for yourselves a danger which is not necessary?
16764	or what thing which was well established has he not disturbed?
1169	390- 389?
1169	And in the next place, what is more remote from dirge and lamentation than a life of glory crowned by seasonable death?
1169	As to this, what testimony can be more conclusive than the following?
1169	As touching, therefore, the excellency of his birth, what weightier, what nobler testimony can be adduced than this one fact?
1169	How then shall we who imitate him become his opposite, unholy, unjust, tyrannical, licentious?
1169	What could be clearer, therefore, than that he was about to make a dash at the satrap''s home in Caria?
1169	What more deserving of song and eulogy than resplendent victories and deeds of highest note?
1169	What, too, was his answer to Tithraustes when the satrap offered him countless gifts if he would but quit the country?
1169	Who, in discontentment at his own poor lot, would venture on revolution, knowing that the king himself could condescend to constitutional control?
1169	v. 28?
1682	And ought not the country which the Gods praise to be praised by all mankind?
1682	And whom did they choose?
1682	And why should I say more?
1682	Are you from the Agora?
1682	For who always does justice to himself, or who writes with equal care at all times?
1682	For you know that there is to be a public funeral?
1682	MENEXENUS: And can you remember what Aspasia said?
1682	MENEXENUS: And what would you be able to say if you had to speak?
1682	MENEXENUS: And who is she?
1682	MENEXENUS: Do you think not, Socrates?
1682	MENEXENUS: Do you think that you could speak yourself if there should be a necessity, and if the Council were to choose you?
1682	MENEXENUS: Then why will you not rehearse what she said?
1682	SOCRATES: And what might you be doing at the Council?
1682	SOCRATES: But why, my friend, should he not have plenty to say?
1682	SOCRATES: Well, and do you not admire her, and are you not grateful for her speech?
1682	SOCRATES: Whence come you, Menexenus?
1682	What sort of a word will this be, and how shall we rightly begin the praises of these brave men?
1179	( 33) Well then, it may be asked, why is it that there is not the same rush to make new cuttings now as in former times?
1179	( 58) But how is an enemy ever to march upon the mines in force?
1179	Again, is any one persuaded that, looking solely to riches and money- making, the state may find war more profitable than peace?
1179	Nay, did not the very Thebans, in return for certain benefits, grant to us Athenians to exercise leadership over them?
1179	Or once again, where are all those who seek to effect a rapid sale or purchase of a thousand commodities, to find what they want, if not at Athens?
1179	Since what possession I should like to know can be more serviceable for war than that of men?
1179	What will happen?
18188	For who would wage war with the gods: who, even with the one god?
18188	And then we meet with the weighty question: What lies before this period?
18188	Apropos, ca n''t you get me a silhouette of him?"
18188	Are there characteristic differences between the utterances of the_ man of genius_ and the_ poetical soul of the people_?
18188	Has Homer''s personality, because it can not be grasped, gradually faded away into an empty name?
18188	Let us hear how a learned man of the first rank writes about Homer even so late as 1783:"Where does the good man live?
18188	Or had all the Homeric poems been gathered together in a body, the nation naively representing itself by the figure of Homer?
18188	What was left of Homer''s own individual work?
18188	What was meant by"Homer"at that time?
18188	Who was Homer previously to Wolf''s brilliant investigations?
18188	Why did he remain so long incognito?
1172	How many?
1172	Knights,244( Demosthenes calls to the hipparchs(?
1172	( 15) Where?
1172	( 2) But how is this experience to be got?
1172	Assuming, then, your horses are all that horses ought to be, how is the trooper to attain a like degree of excellence?
1172	But what then of the residue not needed for outpost duty?
1172	Is it likely that a grown man, giving his whole mind to methods of chicanery, will fail of similar inventiveness?
1172	Is the author thinking of Boeotian emigres?
1172	Or again, as touching pride of ancestry, what have Athenians to fear as against Boeotians on that score?
1172	above?
1172	and is the scene of the{ dokimasiai} Phaleron?
1172	how many horns do I hold up?"
1172	v. 26 be more to the point?
14282	Againe forgette not that swete babe be gotten of both your bodies what thin beste thou to do with that, wilte thou take it awaye with thee?
14282	Art thou in dout?
14282	But how much wiselier dyd this woman?
14282	But how shall we come by the thys gyrdle?
14282	But where shoulde I learne the cunnyng?
14282	Doeth that greue thee?
14282	Eula what say you woman?
14282	Eulaly, where vpon?
14282	He asked, frome whence commeth al this goodly gere?
14282	How dyd she afterwarde?
14282	How shoulde honeste women come by their gere?
14282	If thou couldest by thy Circes craft chaunge thin husband into an hogge, or a bore wouldest thou do it?
14282	Is he meete to be called my husbande that maketh me his vnderlynge and his dryuel?
14282	Now, but for werieng you?
14282	Saye you so?
14282	Thou shalte bereue thyne husband his ryght wylt thou leue it with hym?
14282	What woulde I a said?
14282	What wouldest thou that I should do?
14282	Why?
1180	( 1)( 1) Or,"The question suggests itself-- how many instruments and of what sort are required by any one wishing to enter this field?
1180	( 13) These words are commonly regarded as an addition; and what does{ te} signify?
1180	( 19)"For what does a chivalrous education teach save to obey the law, and to make the theme of justice familiar to tongue and ear?"
1180	( 2) Or,"these hounds of the breed named must not be any ordinary specimens"; but what does Xenophon mean by{ ek toutou tou genous}?
1180	( 2) Who are these{ oi nun sophistai}?
1180	( 8) Or,"a hook- nosed(?
1180	? See Sturz, s.v.
1180	But what does Xenophon mean by{ tou autou genous}?
1180	I do not know that any one has answered Schneider''s question: Quidni sensum eundem servavit homo religiosus in hinnulis?
1180	Nay, what has sex to do with it?
1180	Query, in reference to{ enthumemata} above?
1180	What are the aids and implements of divers sorts with which he who would enter on this field must equip himself?
1180	my(?)
1180	{ upagein}--"stealthily?"
2995	Yet I would not venture to aver that in Germany no vein of gold or silver is produced; for who has ever searched?
16765	And where shall we deposit our superfluous arms or any other part of our necessaries when we are compelled to receive the attack of the barbarians?
16765	And who does not know that in every work practice leads to skill, while idleness leads to inefficiency?
16765	Are not we,[20] who also are born of noble families, proud that we are now in the service of an emperor?
16765	Is it, forsooth, that you may avoid becoming a slave?
16765	Or in what city''s wall will you find security for yourselves?
16765	Or should we consider that the good gifts of fortune are not just as inevitable as are her undesirable gifts?
16765	Secondly, what means will there be of supplying us with necessities?
16765	What in the world has happened to you, my dear Gelimer, that you have cast, not yourself alone, but your whole family besides, into this pit?
16765	What then under the present circumstances will be more to our advantage to choose?
16765	You are purposing to disembark on the enemy''s land, fellow- officers; but in what harbour are you planning to place the ships in safety?
16765	to have the ships alone destroyed, or to have lost everything, men and all?
16801	O_h, what can match the green recess_, W_hose honey not to Hybla yields_, W_hose olives vie with those that bless_ V_enafrum''s fields_? 16801 And now, what is it that Horace sees as he sits in philosophic detachment on the serene heights of contemplation; and what are his reflections? 16801 But how insure this peace of mind? 16801 F_or whom that innocent- seeming knot_ I_n which your golden strands you dress_ W_ith all the art of artlessness?_ D_eluded lad! 16801 For whom bind''st thou_ I_n wreaths thy golden hair_, P_lain in thy neatness? 16801 Is not_ O_ne Hebrus here,--from Aldershot?_ A_ha, you colour!_ B_e wise. 16801 Of what avail to fly to lands warmed by other suns? 16801 There was Quintilius, whose death was bewailed by many good men;--when would incorruptible Faith and Truth find his equal? 16801 W_hat''s here? 16801 What difference does it make to him who lives within the limits of nature whether he plow a hundred acres or a thousand? 16801 What exile ever escaped himself? 16801 What is the secret? 16801 What need to be unhappy in the midst of such a world? 16801 What of the man who is not rich? 16801 Where else may be seen so many vivid incidental pictures of men at their daily occupations of work or play? 16801 Who knows whether the gods above will add a tomorrow to the to- day? 29547 How could they do otherwise than have this opinion? 29547 In the_ Double Dealer_( II, ii) Brisk says to Lady Froth:I presume your ladyship has read_ Bossu_?"
29547	Now what is the_ Pleasant_ and_ Profitable_?
29547	The question then is, whether the Rules of this Art are known, and whether they are those which_ Aristotle_ gives us here?
1178	allied?
1178	( 11) The word{ masso} is"poetical"( old Attic?).
1178	( 12) If so, will any one say which ought, and which ought not, to be adjudicated on, there and then?
1178	( 12) Or,"how is it to dispose of the product?"
1178	( 14)?
1178	( 37) And why?
1178	( 4) Is this an autobiographical touch?
1178	432, 433; see"A Fragment of Xenophon"(?
1178	An objector may retort:"But if he thought it so fine a feat to steal, why did he inflict all those blows on the unfortunate who was caught?"
1178	And why?
1178	But how are we to expect that women nurtured in this fashion should produce a splendid offspring?
1178	How could incidents like these have taken place if an island had been their home?
1178	I put it to you, then: can any one suppose that all, or any, of these may dispense with adjudication?
1178	Is the author thinking of Socrates?
1178	It may be retorted:"And what sort of advantage either for himself or for the People can such a fellow be expected to hit upon?"
1178	Pericles says:"Reflect, if we were islanders, who would be more invulnerable?
1178	XIV( 1) Now, if the question be put to me, Do you maintain that the laws of Lycurgus remain still to this day unchanged?
1178	or"perioecid"?
1171	And then the young-- how could I corrupt them by habituating them to manliness and frugality? 1171 Why do you weep now?
1171	And if to these be added the consciousness of failing powers, the sting of self- reproach, what prospect have I of any further joy in living?
1171	And when Hermogenes asked him,"How?"
1171	And when he perceived those who followed by his side in tears,"What is this?"
1171	Can you name another man of more independent spirit than myself, seeing that I accept from no one either gifts or pay?
1171	I ask you, is there any one[ 28] else, you know of, less enslaved than myself to the appetites[ 29] of the body?
1171	If in all I have said about myself no one can convict me of lying, is it not obvious that the praise I get from gods and men is justly earned?
1171	Whom have you any right to believe to be more just[ 30] than one so suited with what he has, that the things of others excite no craving in him?
1171	Why should these stories, if true, as no doubt they were, be omitted?]
1171	Why, what else do those who make use of the cries of birds or utterances of men draw their conclusions from if not from voices?
1171	[ 51] Do you not know that for many a long day, ever since I was born, sentence of death was passed upon me by nature?
1171	[ Footnote 44:{ eipein auton[ autos(?
1171	[ Footnote 51:"Why precisely now?"]
1171	do I not seem to you to have spent my whole life in meditating my defence?"
1171	he answered again:"Strange, do you call it, that to God it should seem better for me to die at once?
1171	your own selves aside, by comparison with those whom you believe to be the wisest authorities on military matters?"
34588	Oh, why,said he,"should I find this glistening thing?
34588	A Wolf, seeing a large Dog with a collar on, asked him:"Who put that collar round your neck, and fed you to be so sleek?"
34588	So his master, throwing him a bone, said:"You sleepy little wretch of a Puppy, what shall I do with you, you inveterate sluggard?
34588	[ Illustration:"There, my child, have I not as many buttons as Lady Golderoy now?"]
10430	And are there more,replied I,"besides ourselves in the whale?"
10430	And how,added he,"got ye hither through the air?"
10430	And what are their arms?
10430	Have you not got an eagle''s wing?
10430	How many may there be?
10430	How so?
10430	True, but what has that to do with an eye?
10430	You are Grecians,said he,"are you not?"
10430	A fine sight you must have had; but how did the cities and the men look?
10430	After this, need I inform you how he harangued in Armenia, by another Corcyraean orator?
10430	As we went along, he asked me several questions about earthly matters, such as,"How much corn is there at present in Greece?
10430	How say you?
10430	If they eat, as he tells us, nothing but frogs, what use could they have for cheese?
10430	Menippus let down from heaven?
10430	Need I mention to you their strange opinions concerning the deities?
10430	We asked him then what enemies he had, and what the quarrel was about?
10430	What are you muttering to yourself, Menippus, talking about the stars, and pretending to measure distances?
10430	When I had answered all these,"Pray, Menippus,"said he,"what does mankind really think of me?"
10430	and did your cabbages want rain?
10430	are the thieves taken that robbed the Dodonaean?"
10430	are you daemons of the sea, or unfortunate men, like ourselves?
10430	do they think of building up the Olympian temple again?
10430	had you a hard winter last year?
10430	is any of Phidias''s{ 182} family alive now?
10430	said the old man;"and whence come ye?
10430	what is the reason that the Athenians have left off sacrificing to me for so many years?
10430	{ 20b}"What are you about?"
10430	{ 50} What then is in the power of art or instruction to perform?
10001	''I do n''t know,''did you say?
10001	A Stoic, then?
10001	After all this torture can not he have a rest?
10001	As they passed downwards along the Sacred Way, Mercury asked what was that great concourse of men?
10001	Ask if you like how I know it?
10001	But why should I speak of all those men, and such men?
10001	For this have I calmed intestine wars?
10001	How came we here?
10001	How came you all here?"
10001	How can he be globular, as Varro says, without a head or any other projection?
10001	Is it for this I have made peace by land and sea?
10001	Is this creature to mend our crooked ways?
10001	Is this he you want now to make a god?
10001	Out he comes to meet him, smooth and shining( he had just left the bath), and says he:"What make the gods among mortals?"
10001	Say, is this land the nurse that bred thy soul?"
10001	To this Pedo Pompeius answered,"What, cruel man?
10001	Up he goes, then, and says what your Greek finds readiest to his tongue:"Who art thou, and what thy people?
10001	What grudge is this you bear against him and the whole empire?
10001	What land, what tribe produced that shaking head?
10001	What will this person think of us, whoever he is?"
10001	Where do we find that custom?
10001	Who but you sent us, you, the murderer of all the friends that ever you had?
10001	Who has ever made the historian produce witness to swear for him?
10001	Who thy parents, where thy home?"
10001	Who will compel me?
10001	Who''ll now sit in judgment the whole year round?
10001	Why mumble unintelligible things?
10001	Why, says he, I want to know why, his own sister?
10001	Will you thus neglect so good an hour?"
10001	[ Footnote: By the Cloaca?]
10001	could it be Claudius''funeral?
10001	to have mercy upon them?"
10001	who will worship this god, who will believe in him?
14268	And again:"What?
14268	And then, when the wedges of doubt have, as it were, been driven into the citadels of our minds through these gateways, where will be its liberty?
14268	Did the judges realize that the error might be theirs rather than his?"
14268	For our adversary goes about as a roaring lion seeking what he may devour, and do you still think of peace?
14268	Full often did I repeat the lament of St. Anthony:"Kindly Jesus, where wert Thou?"
14268	Has fortune such power To smite so lofty a head?
14268	His incredible industry resulted in such a mass of Writings that Jerome himself asked in despair,"Which of us can read all that he has written?"
14268	Is it not called more rightly the altar of Him who receives than of Him who makes the sacrifice?
14268	One asks instantly: What cord?--Whether Grace, for instance, or Free Will?
14268	What followed?
14268	What is a species: what is a genus or a family or an order?
14268	What path lay open to me thereafter?
14268	What wonder is it, then, if to that Person to Whom the apostle assigned a spiritual temple we should dedicate a material one?
14268	Who can endure the continual untidiness of children?
14268	Who would presume to erase from above the door the name of him who is the master of the house?
14268	Why then was I wedded Only to bring thee to woe?
14268	know ye not that your body is the temple of the Holy Spirit which is in you, which ye have of God, and ye are not your own?"
14268	where its fortitude?
14268	where its thought of God?
10717	***** Lords of the lute[1], my songs, what god, what hero, or what man, are we to celebrate?
10717	***** Wherewithal of the fair deeds done in thy land, O divine Thebe, hath thy soul had most delight?
10717	But is not the Hellenic life at least less remote now to Western Europe than it has ever been since the Northern invasions?
10717	But to what headland of a strange shore, O my soul, art thou carrying aside the course of my ship?
10717	Come bend thy bow on the mark, O my soul-- at whom again are we to launch our shafts of honour from a friendly mind?
10717	Did then the slaughter of Iphigenia far from her own land on Euripos''shore so sting her mother to the arousal of a wrath of grievous act?
10717	For she said unto him''Sleepest thou O Aiolid king?
10717	From what tribe was she torn to dwell in the secret places of the shadowing hills?
10717	Is it lawful openly to put forth my hand to her, or rather on a bridal- bed pluck the sweet flower?''
10717	Is not one civilisation more like another than it can be to any barbarism?
10717	Is there aught dearer to the good than noble parents?
10717	Or had nocturnal loves misguided her, in thraldom to a paramour''s embrace?
10717	Or hath some wind blown me out of my course, as when it bloweth a boat upon the sea?
10717	Or when thou hadst honour in the wise counsels of Teiresias, or in Iolaos the cunning charioteer, or the unwearied spears of the Spartoi?
10717	The maiden''s lineage dost thou, O king, enquire of me-- thou who knowest the certain end of all things, and all ways?
10717	The sea- sand none hath numbered; and the joys that Theron hath given to others-- who shall declare the tale thereof?
10717	Things of a day-- what are we, and what not?
10717	Though the separation in time widens does not the separation in thought decrease?
10717	To whom and in what cases are translations of poets useful?
10717	What country, what house among all lands shall I name more glorious throughout Hellas?
10717	What man begat her?
10717	What man was he who with his spear smote noble Telephos by Kaïkos''banks?
10717	What perilous enterprise clenched them with strong nails of adamant?
10717	What power first drave them in the beginning to the quest?
10717	What vaunt is this unseasonable?
10717	Whence were revealed the new graces of Dionysos with the dithyramb that winneth the ox[2]?
10717	Whether when thou broughtest forth to the light Dionysos of the flowing hair, who sitteth beside Demeter to whom the cymbals clang?
10717	Who made new means of guidance to the harness of horses, or on the shrines of gods set the twin images of the king of birds[ 3]?
10717	Yet for the beast whose name is of gain[10] what great thing is gained thereby?
10717	or when out of the noise of the strong battle- cry thou sentest Adrastos home to horse- breeding Argos, of his countless company forlorn?
10717	what shall make an end of woes?
10960	''Tis hot,she sang,"and dusty; nay, travelers, whither bound?
10960	Are not the phrases,_ imperium Oceano_ and_ spoliis Orientis onustum_ a direct reference to this triumph which, of course, Vergil saw?
10960	Can we assume an Epicurean creed with better success?
10960	Could one find a more fitting place than Venus''s shrine at Sorrento for the invocation of the_ Aeneid_?
10960	Could she have been the lady he married upon his return from Athens?
10960	Crump,_ The Growth of the Aeneid_] Was not this the act that prompted the happy idea of writing the epic of Aeneas?
10960	Does this provide a key with which to unlock the hidden intentions of our strange treasure- trove of miscellaneous allusions?
10960	Has not Vergil himself referred to the_ Aetna_ in the preface of his_ Ciris_, where he thanks the Muses for their aid in an abstruse poem( l. 93)?
10960	He had been writing verses; who would not?
10960	He is powerless to grant Cybele''s prayer that the ships may escape decay: Cui tanta deo permissa potestas?
10960	How could he but fail?
10960	If nature was to be trusted, why not man''s nature?
10960	Is Vergil''s scenery then nothing but literary reminiscence?
10960	Is not this a reference to the_ Aetna_?]
10960	Might not the scientific view prove that the passions so far from being diseases, conditioned the very life and survival of the race?
10960	Or would you rather keep them to lay upon your grave?
10960	Sed iam jnihi nuntius iste Quid prodest?
10960	Sweet garlands for cold ashes why should you care to save?
10960	Was not Antiochus Epiphanes himself a"god,"while as a member of the sect he belittled divinity?
10960	Were not the instincts a part of man?
10960	What can this mean but a graceful reminder to Messalla that it was he who had inspired the new effort?
10960	What else could such a wreckage of enthusiasm and ambitions produce?
10960	What other poem could he have had in mind?
10960	What then are we to say of the Stoic coloring of the sixth book?
10960	Why curse the body, any man''s body, as the root- ground of sin?
10960	Why should the slopes of Lactarius be less musical than those of Aetna?
10960	[ Footnote 1: Dequa saepe tibi, venit?
10960	ilia autem"quid me"inquit,"nutricula, torques?
10960	quid tantum properas nostros novisse furores?
232	And shall men be loath To plant, nor lavish of their pains?
232	Mark you what shivering thrills the horse''s frame, If but a waft the well- known gust conveys?
232	Move with what tears the Manes, with what voice The Powers of darkness?
232	Of Aethiop forests hoar with downy wool, Or how the Seres comb from off the leaves Their silky fleece?
232	Of Libya''s shepherds why the tale pursue?
232	Of groves which India bears, Ocean''s near neighbour, earth''s remotest nook, Where not an arrow- shot can cleave the air Above their tree- tops?
232	Of harsh Eurystheus who The story knows not, or that praiseless king Busiris, and his altars?
232	Or should I celebrate the sea that laves Her upper shores and lower?
232	Say what was he, what God, that fashioned forth This art for us, O Muses?
232	Thee, Larius, greatest and, Benacus, thee With billowy uproar surging like the main?
232	What more?
232	What need to tell of autumn''s storms and stars, And wherefore men must watch, when now the day Grows shorter, and more soft the summer''s heat?
232	What now Besteads him toil or service?
232	What of like praise can Bacchus''gifts afford?
232	What of the spotted ounce to Bacchus dear, Or warlike wolf- kin or the breed of dogs?
232	What of the youth, when love''s relentless might Stirs the fierce fire within his veins?
232	What should he do?
232	Where is now Thy love to me- ward banished from thy breast?
232	Who dare charge the sun With leasing?
232	Why sing their pastures and the scattered huts They house in?
232	Why tell how timorous stags the battle join?
232	Why trace Things mightier?
232	and thee?
232	fly whither, twice bereaved?
232	he lures the runnel; down it falls, Waking hoarse murmurs o''er the polished stones, And with its bubblings slakes the thirsty fields?
232	of man''s skill Whence came the new adventure?
232	or by whom Hath not the tale been told of Hylas young, Latonian Delos and Hippodame, And Pelops for his ivory shoulder famed, Keen charioteer?
232	or those broad lakes?
232	or what wouldst thou hence?
232	to have turned The heavy sod with ploughshare?
232	wherefore didst thou bid me hope for heaven?
13885	AT THE BALL GAME What gods or heroes, whose brave deeds none can dispute, Will you record, O Clio, on the harp and flute?
13885	But_ we_,--how do we train_ our_ youth?
13885	Do you bemoan Your side was stripped of oarage in the blast?
13885	For who doth croak Of being broke, Or who of warfare, after drinking?
13885	For whom amid the roses, many- hued, Do you bind back your tresses''yellow wave?
13885	For whom do you bind up your tresses, As spun- gold yellow,-- Meshes that go with your caresses, To snare a fellow?
13885	HE What if_ ma belle_ from favor fell, And I made up my mind to shake her; Would Lydia then come back again, And to her quondam love betake her?
13885	III A PARAPHRASE How happens it, my cruel miss, You''re always giving me the mitten?
13885	Long time ago( As well you know) I started in upon that carmen; My work was vain,-- But why complain?
13885	No longer you may hear them cry,"Why art thou, Lydia, lying In heavy sleep till morn is nigh, While I, your love, am dying?"
13885	Or why to men can not return The smooth cheeks of the boy?"
13885	Perchance you fear to do what may Bring evil to your race?
13885	SHE Before_ she_ came, that rival flame( Had ever mater saucier filia?
13885	Should a patron require you to paint a marine, Would you work in some trees with their barks on?
13885	TO MISTRESS PYRRHA I What perfumed, posie- dizened sirrah, With smiles for diet, Clasps you, O fair but faithless Pyrrha, On the quiet?
13885	TO MISTRESS PYRRHA II What dainty boy with sweet perfumes bedewed Has lavished kisses, Pyrrha, in the cave?
13885	TO POMPEIUS VARUS Pompey, what fortune gives you back To the friends and the gods who love you?
13885	TO THE SHIP OF STATE O ship of state Shall new winds bear you back upon the sea?
13885	Tell him that I am short and fat, Quick in my temper, soon appeased, With locks of gray,--but what of that?
13885	The chip is on my shoulder-- see?
13885	Was not the wine delicious cool Whose sweetness Pyrrha''s smile enhanced?
13885	What are you doing?
13885	What if the charming Chloe of the golden locks be shaken And slighted Lydia again glide through the open door?
13885	What lofty names shall sportive Echo grant a place On Pindus''crown or Helicon''s cool, shadowy space?
13885	When his strict orders are for a Japanese jar, Would you give him a pitcher like Clarkson?
13885	Where is your charm, and where your bloom and gait so firm and sensible, That drew my love from Cinara,--a lapse most indefensible?
13885	While the wine gets cool in yonder pool, Let''s spruce up nice and tidy; Who knows, old boy, But we may decoy The fair but furtive Lyde?
13885	Whilst thus the years of youth go by, Shall Colin languish, Strephon die?
13885	Why do I chase from place to place In weather wet and shiny?
13885	Why do I falter in my speech, O cruel Ligurine?
13885	Why down my nose forever flows The tear that''s cold and briny?
13885	Why indolently shock you us?
13885	Why with Lethean cups fall into desuetude innocuous?"
13885	Why, Mistress Chloe, do you bother With prattlings and with vain ado Your worthy and industrious mother, Eschewing them that come to woo?
13885	Why, even flow''rs change with the hours, And the moon has divers phases; And shall the mind Be racked to find A clew to Fortune''s mazes?
13885	You ask what means this grand display, This festive throng and goodly diet?
13885	You know the fate that overtook him?
13885	You see, your grief will cry:"Why in my youth could I not learn The wisdom men enjoy?
13885	and is it truth You love that fickle lady?
13885	nevermore?
13885	though favors I bestow Can not be called extensive, Who better than my friend should know That they''re at least expensive?
16923	Furenti place,the master roared,"Why spoil you thus my somnum?
16923	A NYMPH''S LAMENT O Sister Nymphs, how shall we dance or sing Remembering What was and is not?
16923	DID CAESAR BELIEVE IN GODS?
16923	Does he not enjoy the same sun, breathe the same air, die, even as you do?
16923	He winked( quousque tandem?)
16923	How sing any more Now Aphrodite''s rosy reign is o''er?
16923	Juno- Lucina did not go-- and why?
16923	MODERN ROME"What shall I say of the modern city?
16923	MORAL What means this ancient tale?
16923	POEM.--What has become of the Gods?
16923	Quid iuvat aeternitas Nominis, amare Nisi terrae filias Licet, et potare?
16923	Quid sum miser tunc dicturus, Quem patronum rogaturus, Cum vix iustus sit securus?
16923	ROMAN SLAVES"Is not a slave of the same stuff as you, his lord?
16923	The Nereids seek thee in the salt sea- reaches, Seek thee; and seek, and seek, and never find: Canst thou not hear their calling on the wind?
16923	The rob''d in purple, and the high in state?
16923	Ubi sunt, qui ante nos In mundo fuere?
16923	What if thine heaven be overcast?
16923	What though he try to be polite And wag his tail with all his might, How shall one amiable Tail Against three angry Heads prevail?
16923	What was their crime, you ask?
16923	When is the piece, you want, to be compos''d?
16923	Where is the exile, who, since time began, To fly from self had power?
16923	Who knows?
16923	Who penetrates today The secret of your deep designs?
16923	Who would grasp at empty fame?
16923	Who, when thou glid''st amid the dark abodes, To hurl the spear and to revere the gods, Shall teach thine Orphan One?
16923	Why art thou sad, thou of the sceptred hand?
16923	Why fly from clime to clime, new regions scour?
16923	Why should we still project and plan, We creatures of an hour?
16923	Your sovereign visions, as you lay Amid the sleeping lines?
16923	_ Chorus_ Ubi sunt, O pocula, Dulciora melle, Rixae, pax, et oscula Rubentis puellae?
16338	Thou evil one of many wiles, what other wile devisest thou? 16338 ): lang104.jpg] How shall I hymn thee aright, howbeit thou art, in sooth, not hard to hymn? 16338 .? 16338 And is it thy cattle of the homestead thou comest here to seek? 16338 Anon he spake to the seamen winged words:Strangers, who are ye, whence sail ye the wet ways?
16338	But how are we to understand the uses of the pasquinade Hymn?
16338	Consider, am I even in aspect such as I was when first thine eyes beheld me?"
16338	Could I not have borne her?
16338	Does such remote antiquity show us any examples of such handling of sacred things in poetry?
16338	How hadst thou the heart now alone to bear grey- eyed Athene?
16338	How shall I hymn thee aright, howbeit thou art, in sooth, not hard to hymn?
16338	Is it for wrath about thy kine that thou thus provokest me?
16338	Is it possible that"the tuneful shell"was primarily used_ without_ chords, as an instrument for drumming upon?
16338	Might we not argue that Apollo''s threat to the Crisaeans was meant by the poet as a friendly warning, and is prior to the fall of Crisa?
16338	Now tell me by what wile the strong host of many guests deceived thee?
16338	See"Are Savage Gods Borrowed from Missionaries?"
16338	Tell me then truly that I may know indeed, what people is this, what land, what mortals dwell here?
16338	Tell me, thou old man of ancient days, if thou hast seen any man faring after these cattle?"
16338	Then Hermes answered with words of craft:"Apollo, what ungentle word hast thou spoken?
16338	Then she aroused him from sleep, and spake, and said:"Rise, son of Dardanus, why now slumberest thou so deeply?
16338	Then spake he:"Whither bearest thou me, Far- darter, of Gods most vehement?
16338	Was it published, so to speak, to amuse and aid the Pisistratidae?
16338	What art is this, what charm against the stress of cares?
16338	What, then, were the_ secret_ good offices?
16338	When the performers asked,"Why do we do thus and thus?"
16338	Why sit ye thus adread, not faring forth on the land, nor slackening the gear of your black ship?
16338	may not the pig be nothing but the Goddess herself in animal form?"
16338	whence gatst thou the gay garment, a speckled shell, thou, a mountain- dwelling tortoise?
16338	{ 115} Or how first, seeking a place of oracle for men, thou camest down to earth, far- darting Apollo?
16338	{ 214} There sat he smiling with his dark eyes, but the steersman saw it, and spake aloud to his companions:"Fools, what God have ye taken and bound?
16338	{ 85a} Is anything in the Demeter legend so like the Isis legend as this Australian coincidence?
16338	{ 87c} Can Isocrates have referred to_ this_ good office?--the amusing of Demeter by an obscene gesture?
16338	{ 95b} CONCLUSION"What has all this farrago about savages to do with Dionysus?"
230	Cruel Alexis, heed you naught my songs? 230 Wilt ever make an end?"
230	All with one accord exclaim:"From whence this love of thine?"
230	And when I cried,"Where is he off to now?
230	Apollo came;"Gallus, art mad?"
230	But who this god of yours?
230	Corydon, Corydon, what hath crazed your wit?
230	DAMOETAS Well, then, shall we try our skill Each against each in turn?
230	Did I not see you, rogue, in ambush lie For Damon''s goat, while loud Lycisca barked?
230	ECLOGUE III MENALCAS DAMOETAS PALAEMON MENALCAS Who owns the flock, Damoetas?
230	ECLOGUE IX LYCIDAS MOERIS LYCIDAS Say whither, Moeris?- Make you for the town, Or on what errand bent?
230	Have you no pity?
230	LYCIDAS What of the strain I heard you singing once On a clear night alone?
230	Laughing at their guile, And crying,"Why tie the fetters?
230	MELIBOEUS And what so potent cause took you to Rome?
230	MENALCAS With thieves so daring, what can masters do?
230	MENALCAS You out- pipe him?
230	MOERIS"Why, Daphnis, upward gazing, do you mark The ancient risings of the Signs?
230	MOPSUS How, how repay thee for a song so rare?
230	MOPSUS Than such a boon What dearer could I deem?
230	MOPSUS What if he also strive To out- sing Phoebus?
230	Matched with a heifer, who would prate of cups?
230	May we believe it, or are lovers still By their own fancies fooled?
230	Meliboeus?
230	Nor with the reed''s edge fear you to make rough Your dainty lip; such arts as these to learn What did Amyntas do?- what did he not?
230	TITYRUS What could I do?
230	What groves or lawns Held you, ye Dryad- maidens, when for love- Love all unworthy of a loss so dear- Gallus lay dying?
230	What was I to do?
230	Who would not sing for Gallus?
230	Whom do you fly, infatuate?
230	Your vine half- pruned hangs on the leafy elm; Why haste you not to weave what need requires Of pliant rush or osier?
230	could any of so foul a crime Be guilty?
230	for surely then, Let Phyllis, or Amyntas, or who else, Bewitch me- what if swart Amyntas be?
230	how else from bonds be freed, Or otherwhere find gods so nigh to aid?
230	in the cross- ways used you not On grating straw some miserable tune To mangle?
230	shall I ever in aftertime behold My native bounds- see many a harvest hence With ravished eyes the lowly turf- roofed cot Where I was king?
230	what may not then We lovers look for?
230	when had you ever pipe Wax- welded?
16246	But doo you thynke, that you haue preuailed in any thîg there, whereby you haue the||rather come too the knowledge of the truth?
16246	But what thyng now is more miserable then is agee?
16246	How many yeares doeth loue, anger, spite, sensualitie, excesse, and ambition, trouble and prouoke the mynde?
16246	Howe circumspecte would they bee too doo anye thynge||F.iiii|| vnaduisedly that shoulde grudge their mindes afterward?
16246	Now I prai you what more roialler sight can ther be, then ye cõtêplatiõ of this world?
16246	What kynd of pleasure, I pray you is ther in these thinges, that dooeth not bryng with it a greate heape of outeward euilles?
16246	What shuld he feare, that hath suche a protectour?
16246	What thinge is it that thei would not doo too haue suche a godly treasure in store against their latter daies?
16246	Whether death?
16246	Whether hell?
16246	Whether men?
16246	Who dooeth not know?
16246	Who dooeth not see?
16246	Who hath not redde in ye scriptures?
16246	Who is ignoraunt?
16246	Who is nowe more celebrated and worthelier extolled then Mithridates?
16246	Who would not lament& gladly helppe their obstinate blyndenes?
16246	Who woulde not weepe?
16246	Would yow saye that meeth were swete: whiche had more Aloes myngled with it, then honye?
16246	_ HE._ Why so?
16246	_ HEDO._ Why doo they soo?
16246	_ HEDO._ Woulde you wyshe to haue suche a lyfe?
16246	_ HEDO_ What booke haue you there in your bosome?
16246	_ He._ Then( I pray you) bee not those good that the commune sorte seeke for, they care not howe?
16246	_ He._ What pleasures?
16246	_ Hedo._ Or els, would you wishe to bee scabbed because you haue some pleasure too scratch?
16246	_ Hedonius._ But doo you not admitte_ Plautus_ too bee of authoritie?
16246	_ SPE._ I like this saiyng well, but what doo you gather of it?
16246	_ SPV._ I see it_ HED._ Do you thynke that thei liue most pleasaûtly?
16246	_ SPV._ What bee thei?
16246	_ SPV._ What elles?
16246	_ Sp._ He did not lerne that arte of the holy scripture?
31036	And here shall I lament the Wickedness of Mankind, or only simply observe it to you?
31036	And what is this but a natural Affection, common to the Females of every other Species, who often make love to the Males?
31036	And what is this more than deceiving the Deceivers?
31036	But why should you apprehend any Disappointment, when every new Amour pleases them, and they all hanker after the Lovers and Husbands of other Women?
31036	Is this the Ravisher you are afraid of?
31036	It is moreover my Advice to you, to be liberal of your Promises; for what Injury can you receive by Promising?
31036	Or why with so much Art do you set your_ Tête_?
31036	T. Hanmer''s(?)
31036	What is harder than a Rock?
31036	Who hath not wept at the sad Story of_ Creüsa_?
31036	Why do you consult your Looking- Glass, in order to pursue the Mountain- Herds?
31036	Yet who has condemn''d or complain''d of them?
31036	_ Pasiphaë_, to what purpose are the brocaded Petticoats?
31036	_ Why, my Dear, will you spoil those lovely Eyes with Tears?
31036	and cried out,_ Why should that vixen please my Love?
31036	is this the Violence you complained of?
31036	or what is softer than Water?
31036	why dost thou indulge that Jade_ Harpalice_ by digging out the Eyes of thy Children?
2456	( a) Of what should we be afraid?--what gathering of numbers, or what resources of money?
2456	28 Are we not worthy then to have this post by reason of that deed alone?
2456	And why must thou needs run the risk of sea- battles?
2456	Come tell me this:--thou sayest that thou wert thyself king of these men; wilt thou therefore consent forthwith to fight with ten men?
2456	Did not Artaphrenes send thee to obey me, and to sail whithersoever I should order?
2456	Didst thou suppose that thou wouldest escape the notice of the gods for such things as then thou didst devise?
2456	Do ye mean to take away the king of the Spartans, thus delivered up to you by his fellow- citizens?
2456	Dost thou see these Persians who are feasting here, and the army which we left behind encamped upon the river?
2456	For what nation did Xerxes not lead out of Asia against Hellas?
2456	Hast thou not Athens in thy possession, for the sake of which thou didst set forth on thy march, and also the rest of Hellas?
2456	He inquired thus, and the other made answer and said:"O king, shall I utter the truth in speaking to thee, or that which will give pleasure?"
2456	He then when he heard this went out, having first said these words:"Master, thou hast not surely brought ruin upon me?"
2456	How then do these wrong us, since they are conveying provisions for our use?"
2456	Now therefore how thinkest thou that this is well?
2456	This then, I say, is evenly balanced: but how should one who is but man know the course which is safe?
2456	To this Xerxes made answer in these words:"Thou strangest of men, 47 of what nature are these two things which thou sayest are utterly hostile to me?
2456	To this Xerxes said:"Demaratos, in what manner shall we with least labour get the better of these men?
2456	What have I to seek for in addition to that which I have, that I should do these things; and of what am I in want?
2456	What if thou shouldest send three hundred ships from thy fleet to attack the Laconian land?
2456	Why dost thou meddle with things which concern thee not?"
2456	and how without thy counsels was anything of this kind done?
2456	and most Editors read{ ti},"what will ye say after this?"
2456	and what water was not exhausted, being drunk by his host, except only the great rivers?
2456	or dost thou think that our fleet will fall short of theirs?
2456	or even that both of these things together will prove true?
14500	And howe say you do not all these thynges argue and sufficientlie proue that the worlde is almost at an ende?
14500	And what and yf a man gaue you a good cuffe vpon the eare that shulde waye a pounde?
14500	But howe come they by the name of horsemen or gentylmen that they vsurpe suche a great prerogatyue?
14500	But is it not sufficient to saye it with my mouthe?
14500	But shall I confesse the trouthe to the?
14500	But to retourne to oure purpose agayne, dost thou lyue chastly?
14500	Call ye it dissoluynge?
14500	Can ye saye your pater noster through to an ende& haue you re mynde runnynge vpon nothynge elles in all that whyle?
14500	Do not you counte it an holy thynge to cary aboute with a man the newe testament?
14500	Do you eate fleshe euery day?
14500	Do you gladly helpe to releue the poore and the indygent with your goodes?
14500	Do you kepe the commaundementes of god?
14500	Doest thou not fast very often?
14500	God for thy grace what hathe Poliphemus to do withe the gospell?
14500	How can an asse be holy?
14500	Howe many tymes ouer?
14500	I praye the tell me dothe not suche a||greke declare euydentlye by his crafty dealynge and false demeanour, what mynde is he of?
14500	Is it not a great sygne of holynes in a man to cary aboute the gospel boke or the newe testament?
14500	Nay why do ye not aske what a chrysten man hathe to do with christe?
14500	When I beseche the when ye art a slepe?
14500	When shal I se the sobre?
14500	Whiche thynkes thou, tell me thy fansie and coniecture?
14500	Why what lackes it?
14500	Whê wyll that be?
14500	Yea but tell me I praye the of all thes hoole hepe of euyls and miseries whiche greueth the||moste?
14500	Yea thou art a mery felow, where shall a man fynde suche blacke swãnes?
14500	_ Bea._ A gentylman and why or to what entent and purpose a gentylman?
14500	_ Bea._ And what call you this in englyshe, is it not playne lyenge?
14500	_ Bea._ Do not all men hate the name of a fole or to be called a moome, a sotte, or an asse?
14500	_ Bea._ Tell me thy fãtasie I pray the do not suche men passe more vpon the name then the thinge?
14500	_ Bea._ With what I beseche the?
14500	_ Boni._ But maye euery man that wyl and lyst come by it by shyftes?
14500	_ Boni._ What maners or condicions must suche one haue I beseche the?
14500	dothe it teache the art and crafte to drynke a duetaunt?
14500	is there any holy matter in the boke?
14500	what armes I beseche the?
14500	what hunt Polipheme for here?
14500	what prayer sayst thou?
14500	why bydde ye me take hede what I saye?
20144	350 But how alas!--What words, what soothing art?
20144	380 Has love no charm, has plighted faith no tie?
20144	45 Do shades for this, do buried ashes care?
20144	60 Their godlike chief should happy Dido we d, How would her walls ascend, her empire spread?
20144	850 Could you, resolv''d to die, your friend despise, Was I unworthy deem''d to share your end?
20144	95 Can you forget what heroes once you charm''d, Whom at her feet fair Omphale disarm''d?
20144	And then-- alone attend their joyful crew, Or with my Tyrian force their fleet pursue?
20144	As Henry''s lip pronounc''d the last forewel, What advers passions in his soul rebel?
20144	But Love does more: for Love what pow''r can bound?
20144	But will Jove''s Queen who guards the nuptial vow, 460 Will mighty Jove himself, such deeds allow?
20144	Can you forget who owns this hostile land?
20144	Dear Anna, tell me, why this broken rest?
20144	Did I for Love, bid madd''ning worlds engage?
20144	Did ever Love the flames of Discord waft, Or Discord''s venom tinge Love''s deadly shaft?
20144	Have I disturb''d his father''s sacred shade, That to be heard-- not mere-- in vain I''ve pray''d?
20144	His pow''r forgetting o''er the human heart?
20144	How meet the Queen, the sad design impart?
20144	How name his crimes?
20144	How will their pride my humble suit deny?
20144	I call''d our gods-- my hands these rites prepar''d; You go without me, and our fate unshar''d?
20144	I''m not deceiv''d, I know what jealous hate 130 Our rising walls and Punic pow''r create; To what extreme, what purpose will it tend?
20144	Is all but fancied horror, empty noise?
20144	Is there no vengeance in the bolt you poise?
20144	Julus too, must he forego his claim?}
20144	Oh had I thought such ills could e''er ensue Perhaps I should have learn''d to bear them too?
20144	Or when thy thunder rolls Do causeless fears, O Father, shake our souls?
20144	She ceas''d-- and kiss''d again the fatal bed: «--And must I die-- and none avenge me dead?
20144	The god accosts him.--«With uxorious care The walls of Carthage does Æneas rear, Himself forgotten and his future state?
20144	The tortur''d soul, can vows, can altars aid?
20144	Thro''the wide desert fierce Barceans roam: 55 Why need I mention from our former home, The deadly war, a brother''s threats prepare?
20144	What hopes deceitful from his mind efface Th''Ausonian offspring, the Lavinian land?
20144	What mean these boding thoughts?
20144	What mean these structures in a hostile place?
20144	What need I more?
20144	What prospect in her ruin''d state remains?
20144	Whom now confide in?
20144	Whose purple sail before Augustus flew, Who lost the world for Egypt''s queen and you?
20144	can sleep weigh down your eyes, Clos''d to the dangers which around you vise?
20144	have I yet to know, 675 How far, that perjur''d, Trojan race can go?
20144	those eyes that view the Moor 260 From painted coaches full libations pour, See they not this?
20144	what means?--What pow''r have I?
20144	what would I do?
20144	where would he fly?
20144	who is this guest, 15 This lovely stranger that adorns our court?
20144	why doubt of what is plain?
20144	yes!--while heaven allow''d it so?
29684	+ Alcmena+ in the Second Act complains thus:+ How poor and short are this Life''s Pleasures, if once compar''d with the Sorrows we endure?
29684	As yesterday, some of''em catch''d me by the Cloak, and----_ Pyr._ Prithee, what did they say o''  me?
29684	But pray, Sir, was this your own?
29684	But pray, Sir, what did he say then?
29684	First,+ What real Use or Advantage can this Translation be to the Publick?
29684	For the_ Plautus_ he"had the Advantage of another''s doing their[ i.e.,"these"?]
29684	Is''t because you''re Lord o''the wild beasts?__ Gna._ Neatly said, as I hope to live; and shrewdly.
29684	One day, this Fellow being more turbulent than the rest, I   snap''d him up;_ Prithee Strato_, said I,_ why art thou so fierce?
29684	What a prodigious Happiness''tis to be his Bed- fellow!__ Pyr._ Said she so, i''faith?
29684	What more extravagant than to fancy the Actions of Weeks, Months, and Years represented in the Space of three or four Hours?
29684	Wou''dn''t one swear there was Conjuration in the Case; that the Theatres were a sort of+ Fairy Land+ where all is Inchantment, Juggle and Delusion?
29684	_ Con._ And does n''t he plug up his lower Bung- hole too, lest any shou''d steal out that way?
29684	_ Con._ Do''st think, Boy, we shall be able to squeeze out a swinging sum of Money of this old Gripes, to purchase our Freedom with?
29684	_ Con._ Say ye so, introth?
29684	_ Con._ What for?
29684	_ Con._ Why, faith, this is the most miserable Cur upon the face of the Earth.---- But is he really such a pinching Wretch as you say?
29684	_ Euc._ I''ll warrant ye, I must keep a House like an Emperor for your sake, you old Sorceress?
29684	_ Gna._ And wears you next his heart?
29684	_ Gna._ The Monarch has you in his Eye then?
29684	_ Par._ Hui?
29684	_ Pyr._ And how many are there in all?
29684	_ Pyr._ Ha''ye a Table- Book here?
29684	_ Pyr._ Well, how many can you remember?
29684	_ Pyr._ What Arm?
29684	_ Pyr._ What was''t?
29684	_ Pyr._ Where are you?
29684	_ Si._ Quid mi Pater?
29684	_ Sta._ But why, Sir, am I thrust out- a- doors now?
29684	_ Sta._ What, for fear it shou''d be stolen away?
29684	_ Sta._ Why do you misuse a poor Rogue at this rate?
29684	_ Stro._ Did you never hear, how it goes to the Soul of him to pour out the Water he has once wash''d his hands   in?
29684	_ Thra._ And wonderfully pleas''d, say   ye?
29684	_ Thra._ But,_ Gnatho_, did I never tell you how sharp I was upon a young_ Rhodian_ Spark at a Feast?
29684	_ Thra._ Did you ever hear''t before?
29684	_ Thra._ What''s the matter, hah?
29684	_+ Thraso+ and+ Gnatho+.__ Thra._ Was the Lady so extremely thankful?
29684	how you broke the great_ Indian_ Elephants Arm with your single Fist?
29684	you overthrow Man and Beast.---- What said he, Sir?
28	And what do you do that for?
28	Did you ever take any of it out?
28	I do not fight,said he,"and indeed carry no weapon; I only blow this trumpet, and surely that can not harm you; then why should you kill me?"
28	Is that all?
28	Murderer and thief,he cried,"what do you here near honest folks''houses?
28	Oh, have you not heard?
28	Please, sir,replied the woodcutter,"would you kindly help me to lift this faggot of sticks on to my shoulder?"
28	Shall we race?
28	Was I not right?
28	Was he as big as that?
28	Well, then,said the Wolf,"why did you call me bad names this time last year?"
28	What are you going to do?
28	What did I tell you?
28	What do you do that for?
28	What is it you see?
28	What is that?
28	Who shall pluck me up by the roots or bow my head to the ground?
28	Why bother about winter?
28	Why do you not come to pay your respects to me?
28	Why not come and chat with me,said the Grasshopper,"instead of toiling and moiling in that way?"
28	Why, how is that?
28	Why, what is he doing?
28	Why, what is that?
28	Will you kindly give me the reward you promised?
28	Will you not stop and congratulate the Dog on the reign of universal peace?
28	As he spoke, Death, a grisly skeleton, appeared and said to him:"What wouldst thou, Mortal?
28	As they were walking along by its side a countryman passed them and said:"You fools, what is a Donkey for but to ride upon?"
28	He pointed to the truss of hay and said:"What are those two curious things sticking out of the hay?"
28	How dare you make an appearance where your vile deeds are known?"
28	Surely her nature is changed?"
28	The idol broke in two, and what did he see?
28	The men said:"Are n''t you ashamed of yourself for overloading that poor donkey of yours and your hulking son?"
28	Then he called out to the Lamb,"How dare you muddle the water from which I am drinking?"
28	Then the fellow in the tree came down to his comrade, and, laughing, said"What was it that Master Bruin whispered to you?"
28	This proposal met with general applause, until an old mouse got up and said:"That is all very well, but who is to bell the Cat?"
28	What did it turn out to be but a Pearl that by some chance had been lost in the yard?
28	What, going so soon?"
28	When the Lion came back he soon noticed the absence of the brains, and asked the Fox in a terrible voice:"What have you done with the brains?"
28	Who could tell that yesterday she was but a Cat?
28	Why do n''t you come down too?"
28	Why do you not work steadily as I do, and get your food regularly given to you?"
28	going so soon?"
10657	For what purpose was so vast a machine constructed at so great a distance?
10657	Are you sorry that I transported the army safe and entire, without the loss of a single ship?
10657	But did you desert Lucius Domitius, or did Lucius Domitius desert you?
10657	But what does a change of camp imply but a shameful flight, and universal despair, and the alienation of the army?
10657	But when Ariovistus saw them before him in his camp, he cried out in the presence of his army,"Why were they come to him?
10657	But why should I omit to mention my own diligence and good fortune, and to what a happy crisis affairs are now arrived?
10657	Can those who were not able to stand against him whilst they were uninjured resist him when they are ruined?
10657	De Bello Gallico, Esslingen(?
10657	Did he not, when you were ready to submit to the greatest difficulties, cast you off?
10657	Did he not, without your privacy, endeavour to effect his own escape?
10657	Do you doubt their fidelity and firmness because they have not come at the appointed day?
10657	Do you suppose that the Romans are employed every day in the outer fortifications for mere amusement?
10657	For in what was that war like this?
10657	For on what, says he, can we rely that we can storm a camp, fortified both by nature and art?
10657	Have you not heard of Caesar''s exploits in Spain?
10657	Have you not heard that the cohorts at Brundisium are composed of invalids?
10657	It had become evident to everybody that Rome, under its present constitution, must fall; and the sole question was-- by whom?
10657	Lastly,"who would persuade himself of this, that Ambiorix had resorted to a design of that nature without sure grounds?
10657	Or have we any reasons to doubt that the Romans, after perpetrating the atrocious crime, are now hastening to slay us?
10657	Ought not the defects of an army to be as carefully concealed as the wounds in our bodies, lest we should increase the enemy''s hopes?
10657	That on my arrival, in the very first attack, I routed the enemy''s fleet?
10657	That twice in two days I defeated the enemy''s horse?
10657	To what did all these things tend, unless to his ruin?
10657	Was Caesar, upon the whole, the greatest of men?
10657	What issue would the advice of Cotta and of those who differed from him, have?
10657	What then?
10657	What, therefore, is my design?
10657	What[ said he] does[ Caesar] desire?
10657	When the fight was going on most vigorously before the fortifications, Pulfio, one of them, says,"Why do you hesitate, Varenus?
10657	When you were betrayed by him, were you not preserved by Caesar''s generosity?
10657	Why should he expose soldiers to be wounded; who had deserved so well of him?
10657	Why should he hazard the loss of any of his men, even in a successful battle?
10657	Why, in short, should he tempt fortune?
10657	_ Sylla found it possible: shall I find it not so?_ Possible to do what?
10657	_ Sylla found it possible: shall I find it not so?_ Possible to do what?
10657	if he approved of it, why should he debar him[ Caesar] from the people''s favour?
10657	or what[ better] opportunity of signalising your valour do you seek?
10657	was it for the purpose of acting as spies?"
10657	why do you hesitate to take advantage of the opportunity?"
39038	And how so I pray you?
39038	Doe none of the guestes call earnestlye vpon them to haue in the Supper all this while?
39038	Then must you aske of him, whether you may haue a lodging there or no?
39038	What is their order and vsage there?
39038	What kinde of man arte thou?
39038	What needes manye wordes?
39038	What should a man do?
39038	What shoulde I neede manye wordes?
39038	dayes at Lions together, when they trauaile through the contrey?
39038	¶ And is there none that speaketh againste this vnegall reckening?
39038	¶ And what was the facion in your bed chambers there?
39038	¶ But go toe?
39038	¶ But is this maner of entertainement in eueryplace there?
39038	¶ How so?
39038	¶ Say ye so indeede?
39038	¶ What if theer be any ouerplus there?
39038	¶ Why?
39038	¶ Why?
39038	¶ Why?
39038	¶ Why?
39038	¶ Yea doe?
2707	18[{ kou ge de}:"where then would not a gulf be filled up?"]
2707	95 Shall we then allow him to sail out unharmed, or shall we first take away from him that which he brought with him?"
2707	Against what city, think you, shall we make expedition sooner than against this, and what city before this shall we endeavour to reduce to slavery?"
2707	And Croesus, marvelling at that which he said, asked him earnestly:"In what respect dost thou judge Tellos to be the most happy?"
2707	And now with what face must I appear when I go to and from the market- place of the city?
2707	And she said to him:"Now, therefore, what is it in thy mind to do?"
2707	And when Harpagos came, Astyages asked him thus:"By what death, Harpagos, didst thou destroy the child whom I delivered to thee, born of my daughter?"
2707	And whom of men or women didst thou slay?"
2707	Besides this, how is it in nature possible that Heracles, being one person only and moreover a man( as they assert), should slay many myriads?
2707	But he cried aloud and said:"Master, what word of unwisdom is this which thou dost utter, bidding me look upon my mistress naked?
2707	But this tale I do not admit as true, for how then did they pass over the river as they went back?
2707	Dost thou carry away by force from my temple the suppliants for my protection?"
2707	Finally, to sum up all in a single word, whence arose the liberty which we possess, and who gave it to us?
2707	Hearing this on his way, Cyrus said to Croesus as follows:"Croesus, what end shall I find of these things which are coming to pass?
2707	How then should it flow from snow, when it flows from the hottest parts to those which are cooler?
2707	How, O thou senseless one, will the enemy surrender to us more quickly, because thou hast maltreated thyself?
2707	How, think you, will king Dareios be content to receive such an insult; and how shall this which ye do be well for you, if ye take him away from us?
2707	In what manner, then, it will be asked, are they used up?
2707	Now therefore, to what does it seem to you that these things tend?"
2707	On the one hand, if thou shalt overcome them, what wilt thou take away from them, seeing they have nothing?
2707	Was it a gift of the people or of an oligarchy or of a monarch?
2707	What kind of a man shall I be esteemed by the citizens, and what kind of a man shall I be esteemed by my newly- married wife?
2707	Which of you, I say, will either bring Oroites alive to me or slay him?
2707	With what kind of a husband will she think that she is mated?
13977	And do ye look to doves and hawks to save yourselves from contests?
13977	And him in reply Aeson''s son addressed with helpless words:"Son of Aeacus, where are these steersmen of thine?
13977	And she stood before her boy, and laying her hand on his lips, addressed him:"Why dost thou smile in triumph, unutterable rogue?
13977	And smiling she addressed them with crafty words:"Good friends, what intent, what occasion brings you here after so long?
13977	And this, as he pondered, seemed the better way, and he addressed Jason in answer:"Stranger, why needest thou go through thy tale to the end?
13977	And thus did one hero, vexed in spirit, ask another:"What land is this?
13977	And what disgrace will not be mine?
13977	And wilt thou win the return that thy heart desires?
13977	But Jason with gentle words addressed him in reply:"Tiphys, why dost thou comfort thus my grieving heart?
13977	But now what should we do, held back by the winds to stay here, if ever so short a time?
13977	But what need is there that I should sin yet again declaring everything to the end by my prophetic art?
13977	But what pleasure is there in words?
13977	But what pleasure is there in words?
13977	But why need I tell at length tales of Aethalides?
13977	Did some calamity cut short your escape in the midst?
13977	Does fear come on and master thee, fear, that confounds cowards?
13977	Does it please us to dwell here and plough the rich soil of Lemnos?
13977	Does the pure wine cause thy bold heart to swell in thy breast to thy ruin, and has it set thee on to dishonour the gods?
13977	For how could I prepare the charms without my parents''knowledge?
13977	For this are they greatly wroth with thee?
13977	For who would of his own will dare to cross so wide a sea for the goods of a stranger?
13977	Has some heaven- sent disease enwrapt thy frame, or hast thou heard from our father some deadly threat concerning me and my sons?
13977	Has thy triumph utterly cast forgetfulness upon thee, and reckest thou nothing of all that thou spakest when held fast by necessity?
13977	Hast thou cheated him thus, and unjustly overcome the innocent child?
13977	Hast thou with baneful folly sinned against the gods through thy skill in prophecy?
13977	How shall I come to my father''s sight?
13977	How then by evil doom did she slay Apsyrtus when he came to meet her?
13977	How then will ye live, hapless ones?
13977	If I see him alone, apart from his comrades, shall I greet him?
13977	Medea, sore troubled, first addressed her sister:"God help thee, what healing can I bring thee for what thou speakest of, horrible curses and Furies?
13977	Or is it in want of marriage that we have come hither from thence, in scorn of our countrywomen?
13977	Or what kind of help was about to meet their desire?
13977	Then sitting down she wavered in mind and said:"Poor wretch, must I toss hither and thither in woe?
13977	What breezes wafted them?
13977	What great constraint and need brought the heroes so far?
13977	What hath befallen thee?
13977	What must be done?
13977	What revenge, what heavy calamity shall I not endure in agony for the terrible deeds I have done?
13977	What shall I do, how shall I go over again such a long path through the sea, unskilled as I am, with unskilled comrades?
13977	What story can I tell them?
13977	What terrible grief has entered thy heart?
13977	What then was the purpose of Phineus in bidding the divine band of heroes land there?
13977	What trick, what cunning device for aid can I find?
13977	Whither has the tempest hurled us?
13977	Whither is he driving forth from the Panachaean land so great a host of heroes?
13977	Who was the next that died?
13977	Why have ye come, not too frequent visitors before, chief among goddesses that ye are?"
13977	Why is thy wrath so steadfast?
13977	Why upon thee is laid the burden of so many sorrows?
13977	Will it be with a good name?
13977	Yet who could tell the pain and grief which they endured in that toil?
13977	whither are fled the oaths by Zeus the suppliants''god, whither are fled thy honied promises?
1175	Is not the man who has it in his power, etc., far above being pitied?
1175	how could he replace in his own person the exact number of imprisonments which he has inflicted on others?
1175	( 11) Does{ o en tais polesi}="the citizen"?
1175	( 18) How can he show a cheerful countenance?
1175	( 19) how magnify himself on his achievement?
1175	( 2)( 2) Or,"would you oblige me by explaining certain matters, as to which your knowledge naturally transcends my own?"
1175	( 20) How could the life of any single tyrant suffice to square the account?
1175	( 21) Or,"how undergo in his own person the imprisonments he has inflicted?"
1175	( 21) how proffer lives enough to die in compensation of the dead men he has slain?
1175	( 24) What mirth, do you imagine, is to be extracted from their panegyrics who are suspected of bestowing praise out of mere flattery?
1175	( 8) In either case it is an honour, but which will be regarded with the greater gratitude, the monarch''s or the lesser man''s?
1175	( 8) Will not this standing army lead them to desire peace beyond all other things?
1175	(?
1175	And pray, what sort of things may those be( answered Hiero), of which I can have greater knowledge than yourself, who are so wise a man?
1175	And to put the whole of them to death or to imprison them is hardly possible; or who will be his subjects presently?
1175	And what will be the effect on the neighbour states conterminous with yours?
1175	Can you conceive a more troublesome circumstance?
1175	Can you suggest a means to avoid the hatred of which they are the cause?
1175	For consider, what are their objects of ambition?
1175	How fares it with the man who is beloved of friends?
1175	How is that, Hiero?
1175	How should he pay in full to the last farthing all the moneys of all whom he has robbed?
1175	How should the"faithful esquire"whose faith is mistrusted still be lief and dear?
1175	IV Again, without some moiety of faith and trust,( 1) how can a man not feel to be defrauded of a mighty blessing?
1175	In such a case, whose salutation will sound the pleasanter to him accosted?
1175	Is not this modelled on the{ krupteia}?
1175	Love''s strong passion for his soul''s beloved incapable of springing up in any monarch''s heart?
1175	Moreover, on an actual campaign, where will you find an arm of greater service to the citizens than these wage- earning troops?
1175	One may well ask: What fellowship, what converse, what society would be agreeable without confidence?
1175	Or is war a curse?
1175	Or will you tell me that a ruler who has won the affection of his subjects has no need for body- guards?
1175	Perhaps you will retort:"Why should he trouble to go abroad to seek for such things?
1175	Simonides answered laughingly: How say you, Hiero?
1175	Since how shall we assert that people who are forced to rise from their seats do really rise to honour those whom they regard as malefactors?
1175	Since what follows?
1175	Then have you ever noticed that crowned heads display more pleasure in attacking the bill of fare provided them, than private persons theirs?
1175	What happens when a state has gained the mastery in battle over her antagonist?
1175	What intercourse between man and wife be sweet apart from trustfulness?
1175	What is that?
1175	What is there to prevent the application of the principle to matters politic in general?
1175	What of your own passion for Dailochus, surnamed of men"most beautiful"?
1175	What peace can he have with those over whom he exercises his despotic sway?
1175	Whose compliments will carry farther, in the way of delectation, think you?
1175	Why should all men envy the despotic monarch?
1175	Would you be pleased to give me information, Hiero, upon certain matters, as to which it is likely you have greater knowledge than myself?
1175	X And Hiero replied: Thus far you reason prettily, methinks, Simonides; but about these mercenary troops have you aught to say?
1175	how die a thousand deaths?
1175	or that these others who step aside to let their betters pass them in the street, desire thus to show respect to miscreants?
1175	p. 248)?
1175	with what chains laid upon him make requital to all those he has thrust into felons''quarters?
14746	And also for that cause suche abbayes of Chanones, doo nat receyue the name of an abbate, thay doo call thaym maysters?
14746	But I pray you what new kynd of makyng vowes is that that whan a mã is ydle he shall put the burden apon an other mannes bakke?
14746	But how is it callyd oure ladyes mylke that came neuer owt of her breste?
14746	But what dyd she?
14746	Haue thay nat an abbate?
14746	His age?
14746	There at he turned and was very angry,& turned toward me: what( saythe he) meane these bestes, that wold haue vs kysse ye shoes of euery good man?
14746	What canst thou doo ayenst saynt George whiche is bothe a knyght& all armyd with hys longe spere and his fearfull sword?
14746	What lettythe thaym?
14746	What lettythe thaym?
14746	What nede there so many payre of organes( as thay call them) so costely& chargeable?
14746	What new thynge ys it, that I se?
14746	Whiche way dothe her sonne loke than?
14746	Why doo they not lyke wyse gyue vs to kysse the spottel,& other fylthe& dyrt of the body?
14746	Why, claw you your hede?
14746	_ Me._ And dyd he tell you so maruylous a myrakle for a trewthe?
14746	_ Me._ And if any haue forty byfore dynar, may he axe other forty at after souper, is there any thynge left than to gyue him?
14746	_ Me._ Be not these thynges showed to euery body?
14746	_ Me._ Be thay of a vertuous lyffe?
14746	_ Me._ Be thay of ye Chanones?
14746	_ Me._ But do nat you maruayll at this?
14746	_ Me._ By what argumêt?
14746	_ Me._ By whome was it sent?
14746	_ Me._ Cã you wryte hebrewe?
14746	_ Me._ Do you know so well the hand of thangell whiche is secretary to our lady?
14746	_ Me._ Dothe it excede our lady of walsyngã?
14746	_ Me._ Durste you goo& be susspecte of felonye?
14746	_ Me._ For what purpose?
14746	_ Me._ Hast thou bene ther than,& gonne thorow saynt Patryckes purgatory?
14746	_ Me._ Hathe that cûtre so holy maryners?
14746	_ Me._ Haue thay nat a Bishope?
14746	_ Me._ Haue you nat it prouyd, what valewre your woden relyque is on?
14746	_ Me._ How happened it that you were in so good credens, that no|| secret thynges were hyd frome you?
14746	_ Me._ How kno you that?
14746	_ Me._ How moche is that?
14746	_ Me._ I pray you may a man see it?
14746	_ Me._ I pray you, what god dyd send you into Englõd?
14746	_ Me._ If that you had not perfourmyd your vowe, what iopertye had you be in?
14746	_ Me._ If thay grãte to an hunderithe thowsand mê fowrty dayes of pardone, wuld euery man haue elyke?
14746	_ Me._ It is moyste thã?
14746	_ Me._ It may be sene than?
14746	_ Me._ May a man loke apon them?
14746	_ Me._ May nat owr lady grante the same at home with vs?
14746	_ Me._ One of Wyclyffes scoleres I warrante you?
14746	_ Me._ Owe ye euyll wyll to yowr bely?
14746	_ Me._ Spryngithe ther no holy oyle?
14746	_ Me._ Was ther no crosse?
14746	_ Me._ Was ther no more kyssynge thê?
14746	_ Me._ What do I here?
14746	_ Me._ What dyd ye fellow than?
14746	_ Me._ What feared she?
14746	_ Me._ What felowe was that?
14746	_ Me._ What is the cause of it?
14746	_ Me._ What is ye cause?
14746	_ Me._ What lady?
14746	_ Me._ What name of worshipe is that?
14746	_ Me._ What shuld ye do at Londo: seynge ye were not farre from the see cost, to seale in to yowr cuntre?
14746	_ Me._ What than?
14746	_ Me._ What was in it?
14746	_ Me._ What was that?
14746	_ Me._ Wher dothe she dwell?
14746	_ Me._ Wherfore do thay sette a tode byfore our lady?
14746	_ Me._ Whether dyd they thys by any authoryte?
14746	_ Me._ Who is he?
14746	_ Me._ Why haue you not yet dyned?
14746	_ Me._ Why nat, but was it nat withowt any goodhope?
14746	_ Me._ Why so?
14746	_ Me._ Wre ye not ashamede to be taken for a couetouse fellow& a nygerde?
14746	_ Me._ Ye, but do thay sette it forthe bare?
14746	_ Me._ what doo yow tell me wher dothe she dwell thã?
14746	_ Me._ why so, because I wyll nat beleue ye asses flye?
14746	_ Me._ yow tell me of a stony lady, But to whome dyd she wryte?
14746	_ Mene._ Were you afrayd of nothynge there?
14746	_ Mene._ What dyd you in the meaneseason?
14746	_ Mene._ What was it?
14746	_ Ogy._ But here|| you, are ye not mouyd and styrrede in your mynde, to take vpon yow these pylgremages?
14746	_ Ogy._ It is a myrakle that I tell, good syr, or els what maruayle shuld it be, that cowld water shuld slake thurste?
14746	_ Ogy._ No_ Me._ Why so?
14746	_ Ogy._ Of Rome, that dyd neuer see Rome?.
14746	_ Ogy._ What thyng dyd|| E v.|| he?
14746	_ Ogy._ Yee why nat?
14746	_ Ogygyus._ What suppose you?
14746	_ v_ What do I here?
14746	doo I nat see_ Ogygyus_ my neybur, whom no mã could espie of all thes sex monthes before?
14746	is it bycause of holynes?
14746	the abbot of the place?
38230	''And who art thou,''I waking cry,''That bidd''st my blissful visions fly?''
38230	''If this,''he cries,''a bondage be, Who could wish for liberty?''
38230	And what did I unthinking do?
38230	And why should I then pant for treasures?
38230	But hast thou any sparkles warm, The lightning of her eyes to form?
38230	But, since we ne''er can charm away The mandate of that awful day, Why do we vainly weep at fate, And sigh for life''s uncertain date?
38230	Can flowery breeze, or odour''s breath,[ Illustration] Affect the slumbering chill of death?
38230	Can the bowl, or floweret''s dew, Cool the flame that scorches you?
38230	Can we discern, with all our lore, The path we''re yet to journey o''er?
38230	Could any beast of vulgar vein, Undaunted thus defy the main?
38230	Has Cupid left the starry sphere, To wave his golden tresses here?
38230	In Ode III, after the phrase''my blissful visions fly?
38230	In Ode XXIII, after the phrase''wish for liberty'', the missing punctuation marks?''
38230	On my velvet couch reclining, Ivy leaves my brow entwining, While my soul dilates with glee, What are kings and crowns to me?
38230	They''d make me learn, they''d make me think, But would they make me love and drink?
38230	What does the wanton fancy mean By such a strange, illusive scene?
38230	What more would thy Anacreon be?
38230	Where are now the tear, the sigh?
38230	Why do we shed the rose''s bloom Upon the cold insensate tomb?
38230	[ Illustration]''And dost thou smile?''
38230	[ Illustration]_ ODE XXVI._ Away, away, you men of rules, What have I to do with schools?
38230	[ Illustration]_ ODE XXXVII._ And whose immortal hand could shed Upon this disk the ocean''s bed?
38230	_ ODE IX._ Tell me, why, my sweetest dove, Thus your humid pinions move, Shedding through the air in showers Essence of the balmiest flowers?
38230	_ ODE X._''Tell me, gentle youth, I pray thee, What in purchase shall I pay thee For this little waxen toy, Image of the Paphian boy?''
38230	be, The hapless heart that''s stung by thee?''
38230	can the tears we lend to thought In life''s account avail us aught?
38230	child of pleasure?
38230	is not this divinely sweet?
38230	what shelter shall I find?
38230	whence could such a plant have sprung?
21189	Agreed,rejoined the wolf,"I''ll go: But pray, what work am I to do?"
21189	And so,said he, to him below,"How dare you stir the water so?
21189	Be it so,said his friend,"but what sound do I hear?
21189	But pray,said the lion,"who sculptured that stone?"
21189	But then there''s their barley; how much will they need? 21189 Do you not know, my friend,"says he,"Bird, beast, fish, reptile, man agree, To live henceforth in amity?
21189	Elf, durst thou call me, vile pretender?
21189	How d''ye do?
21189	How so? 21189 Ill luck to my hurry, what now shall I do?
21189	Is that the case?
21189	My brother, What can the matter be? 21189 Now is not this to be preferr''d To your green peas?"
21189	Now,thought he,"what''s the reason, I can not see any, That I have no favors, while he has so many?
21189	Pray,said the satyr,"may I know For what you blow your fingers so?"
21189	Six shillings a pair-- five-- four-- three- and- six, To prevent all mistakes, that low price I will fix; Now what will that make? 21189 So,"says he,"do n''t be prating,--look yonder, I pray, At that sculpture of marble, now what will you say?
21189	Was it not then because of us,Said elephant,"that you descended?"
21189	What was his trade?
21189	What?
21189	Whose voice is that which growls at mine?
21189	A crab one day her daughter chid;"You never do as you are bid, Have I not told you o''er and o''er, That awkward gait to use no more?
21189	A travell''d swallow, learn''d and wise, To all his feather''d neighbors cries:"See you yon laborers there below; What is it, think ye, that they sow?
21189	A youth ask''d why so long in bed?
21189	And lift the axle from the bog; Think''st thou Gods nothing have to do But listen to such knaves as you?"
21189	But what d''ye call_ that_, hanging there?
21189	Can thy weak warbling dare approach the thrush Or blackbird''s accents in the hawthorn bush?
21189	Cries one of these, with saucy sneer, To a plain fig- tree growing near,"How comes it, honest friend, that thou Dost in the spring no blossoms show?"
21189	Do you not see That you''re the noisiest of the three?
21189	Eat sheep, and why not?
21189	Echo as stern cried,"Who art thou?"
21189	From this small hill you see a space Extended far beneath your view, I like it much; pray do not you?
21189	Hast thou no bowels for thy kind?
21189	Have I not learn''d from you to walk?
21189	How should we read his will, And know that which from us he would conceal?
21189	Idiot, what warning would''st thou have?
21189	If bees a government maintain, Why may not rats of stronger brain And greater power, as well bethought By Machiavelian axioms taught?
21189	Is it a sin?
21189	Is it an iron chain, or what?"
21189	Is this the knowledge to which we aspire, Is it an error or a crime thus to believe That future destiny can thus be known?
21189	Is this your gratitude?"
21189	Let me your story comprehend: Your bull, you say, my ox has gored?"
21189	Now in Chance there can no science be, Or why should it be called by them_ Chance_-- And things uncertain, who knows in advance?
21189	One day he bid the man attend-- And,"Well,"says he,"my honest friend, How is it that so well you thrive?
21189	Or with the lark dost thou poor mimic, vie, Or nightingale''s unequal''d melody?
21189	Others beneath their noon- tide sun-- Time''s deepest lines engrave thy brow, And dost thou hesitate to go?
21189	Pray, what may be the profit clear, That you can earn within the year?"
21189	Said the other,"Oh, what shall we do?"
21189	So said he,"Is it you?
21189	The carter to the porker turned,"Where have you manners learned, Why stun us all?
21189	The lad entreats his life to save: The Don replies with aspect grave,"Sirrah, what business had you there?
21189	The rustic then his axe did take,"Is this then the return you make?
21189	This done they next were thus address''d:"Two lubbers on a little beast?
21189	Were I to move the other way, How could I follow you I pray?"
21189	What more?
21189	What must be done?"
21189	Where are you?
21189	Which of the two best loved the other?
21189	cried he,"Shall I take the life Of a musical bird like this?
21189	do you so?"
21189	foolish kite, thou hadst no wing, How could''st thou fly without a string?
21189	is it a vice?
21189	quoth he,"what have we here?
21189	said his host, in accent rough,"Is not your pottage hot enough?"
21189	says the Lion:"Who art thou?"
21189	she cried,"puss are you there?
21189	your''s, my friend?
1572	''And what was the subject of the poem?''
1572	''If they are the same, why have they different names; or if they are different, why have they the same name?''
1572	''What do you mean?''
1572	And how was the tale transferred to the poem of Solon?
1572	And is all that which we call an intelligible essence nothing at all, and only a name?
1572	And is the thought expressed in them to be attributed to the learning of the Egyptian priest, and not rather to the genius of Plato?
1572	And what was the tale about, Critias?
1572	And whence came the tradition to Egypt?
1572	And( b) what proof is there that the axis of the world revolves at all?
1572	Are not the words,''The truth of the story is a great advantage,''if we read between the lines, an indication of the fiction?
1572	Are we right in saying that there is one world, or that they are many and infinite?
1572	But are probabilities for which there is not a tittle of evidence, and which are without any parallel, to be deemed worthy of attention by the critic?
1572	But then why, when things are divided after their kinds, do they not cease from motion?
1572	Did Plato derive the legend of Atlantis from an Egyptian source?
1572	For how can that which is divided be like that which is undivided?
1572	Has not disease been regarded, like sin, sometimes as a negative and necessary, sometimes as a positive or malignant principle?
1572	Have not many discussions arisen about the Atomic theory in which a point has been confused with a material atom?
1572	Have not the natures of things been explained by imaginary entities, such as life or phlogiston, which exist in the mind only?
1572	How came the poem of Solon to disappear in antiquity?
1572	How can matter be conceived to exist without form?
1572	How can we doubt the word of the children of the Gods?
1572	How can we doubt the word of the children of the gods?
1572	How or where shall we find another if we abandon this?
1572	How, then, shall we settle this point, and what questions about the elements may be fairly raised?
1572	In what relation does the archetype stand to the Creator himself?
1572	Indeed, when it is in every direction similar, how can one rightly give to it names which imply opposition?
1572	Is there any self- existent fire?
1572	May they not have had, like the animals, an instinct of something more than they knew?
1572	May we not claim for Plato an anticipation of modern ideas as about some questions of astronomy and physics, so also about medicine?
1572	Or is there anything more, my dear Timaeus, which has been omitted?
1572	Or rather was not the proposal too singular to be forgotten?
1572	Or that which is changing be the copy of that which is unchanging?
1572	Or, how can the essences or forms of things be distinguished from the eternal ideas, or essence itself from the soul?
1572	Or, how could space or anything else have been eternal when time is only created?
1572	Or, how could the Creator have taken portions of an indivisible same?
1572	Or, how could the surfaces of geometrical figures have formed solids?
1572	Or, how could there have been a time when the world was not, if time was not?
1572	Or, how could there have been motion in the chaos when as yet time was not?
1572	Or, how did chaos come into existence, if not by the will of the Creator?
1572	Plato himself proposes the question, Why does motion continue at all when the elements are settled in their places?
1572	SOCRATES: And what about the procreation of children?
1572	SOCRATES: And what did we say of their education?
1572	SOCRATES: Did we not begin by separating the husbandmen and the artisans from the class of defenders of the State?
1572	SOCRATES: Do you remember what were the points of which I required you to speak?
1572	SOCRATES: One, two, three; but where, my dear Timaeus, is the fourth of those who were yesterday my guests and are to be my entertainers to- day?
1572	SOCRATES: Then have I now given you all the heads of our yesterday''s discussion?
1572	The prelude is charming, and is already accepted by us-- may we beg of you to proceed to the strain?
1572	This being supposed, let us proceed to the next stage: In the likeness of what animal did the Creator make the world?
1572	This is the greatest boon of sight: and of the lesser benefits why should I speak?
1572	Were they not to be trained in gymnastic, and music, and all other sorts of knowledge which were proper for them?
1572	What is this but the atoms of Democritus and the triangles of Plato?
1572	What makes fire burn?
1572	What nature are we to attribute to this new kind of being?
1572	When we accuse them of being under the influence of words, do we suppose that we are altogether free from this illusion?
1572	and do all those things which we call self- existent exist?
1572	or are only those things which we see, or in some way perceive through the bodily organs, truly existent, and nothing whatever besides them?
1572	or created, and had it a beginning?
1572	or in what does the story consist except in the war between the two rival powers and the submersion of both of them?
1572	or why did Plato, if the whole narrative was known to him, break off almost at the beginning of it?
1677	ALCIBIADES: And how long must I wait, Socrates, and who will be my teacher?
1677	ALCIBIADES: Certainly not: for then what use could I make of them?
1677	ALCIBIADES: How do you mean?
1677	ALCIBIADES: How do you mean?
1677	ALCIBIADES: How in the world, Socrates, do the words of the poet apply to him?
1677	ALCIBIADES: Of what do you suppose that I am thinking?
1677	ALCIBIADES: What is that, Socrates?
1677	ALCIBIADES: Why, Socrates, how is that possible?
1677	ALCIBIADES: Yes, Socrates, but you are speaking of a madman: surely you do not think that any one in his senses would venture to make such a prayer?
1677	And was not his prayer accomplished, and did not many and terrible evils thence arise, upon which I need not dilate?
1677	But perhaps we may consider the matter thus:-- ALCIBIADES: How?
1677	Can ignorance possibly be better than knowledge for any person in any conceivable case?
1677	Consider, my dear friend: may it not be quite otherwise?
1677	Did we not?
1677	Do you not speak of one who knows what is best in riding as a good rider?
1677	For tell me, by heaven, do you not think that in the city the wise are few, while the foolish, whom you call mad, are many?
1677	For we acknowledged that there are these two classes?
1677	In such a case should we not be right if we said that the state would be full of anarchy and lawlessness?
1677	May we not take an illustration from the artizans?
1677	Or do you believe that a man may labour under some other disease, even although he has none of these complaints?
1677	Or do you think that Orestes, had he been in his senses and knew what was best for him to do, would ever have dared to venture on such a crime?
1677	Or is there a difference between the clever artist and the wise man?
1677	Or what is your opinion?
1677	SOCRATES: A man must either be sick or be well?
1677	SOCRATES: And again, there are some who are in health?
1677	SOCRATES: And both to the person who is ignorant and everybody else?
1677	SOCRATES: And every disease ophthalmia?
1677	SOCRATES: And if he do the contrary, both he and the state will suffer?
1677	SOCRATES: And if you made many attempts, and each time failed to recognize Pericles, you would never attack him?
1677	SOCRATES: And in a similar way you speak of a good boxer or a good flute- player or a good performer in any other art?
1677	SOCRATES: And is every kind of ophthalmia a disease?
1677	SOCRATES: And must every sick person either have the gout, or be in a fever, or suffer from ophthalmia?
1677	SOCRATES: And some men seem to you to be discreet, and others the contrary?
1677	SOCRATES: And that there is no third or middle term between discretion and indiscretion?
1677	SOCRATES: And there can not be two opposites to one thing?
1677	SOCRATES: And there is still another case which will also perhaps appear strange to you, if you will consider it?
1677	SOCRATES: And they are not the same?
1677	SOCRATES: And would you accept them if you were likely to use them to a bad and mischievous end?
1677	SOCRATES: And you regard those as sensible who know what ought to be done or said?
1677	SOCRATES: And you use both the terms,''wise''and''foolish,''in reference to something?
1677	SOCRATES: Are you going, Alcibiades, to offer prayer to Zeus?
1677	SOCRATES: But how could we live in safety with so many crazy people?
1677	SOCRATES: But is it necessary that the man who is clever in any of these arts should be wise also in general?
1677	SOCRATES: But ought we not then, think you, either to fancy that we know or really to know, what we confidently propose to do or say?
1677	SOCRATES: But were you not saying that you would call the many unwise and the few wise?
1677	SOCRATES: Did you not acknowledge that madness was the opposite of discretion?
1677	SOCRATES: For you designed to kill, not the first who offered, but Pericles himself?
1677	SOCRATES: He did not intend to slay the first woman he came across, nor any one else''s mother, but only his own?
1677	SOCRATES: He must be either sane or insane?
1677	SOCRATES: Ignorance, then, is better for those who are in such a frame of mind, and have such ideas?
1677	SOCRATES: Madness, then, you consider to be the opposite of discretion?
1677	SOCRATES: Nor again, I suppose, a person who knows the art of war, but does not know whether it is better to go to war or for how long?
1677	SOCRATES: Nor are there any who are in neither state?
1677	SOCRATES: Nor would any one else, I fancy?
1677	SOCRATES: So I believe:--you do not think so?
1677	SOCRATES: That ignorance is bad then, it would appear, which is of the best and does not know what is best?
1677	SOCRATES: The latter will say or do what they ought not without their own knowledge?
1677	SOCRATES: The many are foolish, the few wise?
1677	SOCRATES: The senseless are those who do not know this?
1677	SOCRATES: Then madness and want of sense are the same?
1677	SOCRATES: Very good: and do you think the same about discretion and want of discretion?
1677	SOCRATES: We are agreed, then, that every form of ophthalmia is a disease, but not every disease ophthalmia?
1677	SOCRATES: Well, and are you of the same mind, as before?
1677	SOCRATES: Well, but if Orestes in like manner had not known his mother, do you think that he would ever have laid hands upon her?
1677	SOCRATES: While others are ailing?
1677	SOCRATES: Would you call a person wise who can give advice, but does not know whether or when it is better to carry out the advice?
1677	SOCRATES: Yet you would not accept the dominion and lordship of all the Hellenes and all the barbarians in exchange for your life?
1677	SOCRATES: You acknowledge that for some persons in certain cases the ignorance of some things is a good and not an evil, as you formerly supposed?
1677	SOCRATES:--If, then, you went indoors, and seeing him, did not know him, but thought that he was some one else, would you venture to slay him?
1677	Surely, they are not the only maladies which exist?
1677	Their envoys were also to ask,''Why the Gods always granted the victory to the Lacedaemonians?''
1677	We acknowledge that some are discreet, some foolish, and that some are mad?
1677	We think that some are sick; do we not?
1677	What do you think?
1677	You would distinguish the wise from the foolish?
47678	And can any person call my precepts harsh?
47678	And who is there that has not a thousand causes for anxiety?
47678	But do you believe that, in her oaths, neither words( for what is there more deceptive than them?)
47678	Colchian damsel, what did the herbs of the Phasian land avail thee, when thou didst desire to remain in thy native home?
47678	Do you enquire what I would advise you about the gifts of Bacchus?
47678	Do you enquire why Ægisthus became an adulterer?
47678	Do you perceive how the yoke, at first, galls the oxen when caught?
47678	If you inquire where you are to find them?
47678	Of what use is it to rekindle the feelings, that have cooled, by my advice?
47678	Of what use, Circe, were the herbs of thy mother Persia to thee, when the favouring breeze bore away the barks of Neritos?
47678	Suppose that, although you shall have absented yourself, you return both hungry and thirsty; will not all this delay even act to your detriment?
47678	That you may be healed in spirit, will you refuse to submit to anything?
47678	What am I to do?
47678	What but the solitary woods injured Phyllis?
47678	What is the cause of thy flight?
47678	What less can he prayed for by my entreaties?
47678	What place can there be there for_ gentle_ dalliance?
47678	What think you of the man who lies concealed, and beholds sights that usage itself forbids him to see?
47678	Whither are you flying?
47678	Who can read in safety the lines of Tibullus, or thine, thou, whose sole subject Cynthia was?
47678	Who could endure Thais performing the part of Andromache?
47678	Who, after reading Gallus, could retire with obdurate feelings?
47678	Who, but one bereft of understanding, would forbid a mother to weep at the death of her son?
47678	Why be moved by a dumb likeness?
47678	Why dost thou weep, troublesome old man?
47678	Why has one person, tying up his neck[ 1202] by the tightened halter, hung, a sad burden, from the lofty beam?
47678	Why occupy myself with illustrations, the number of which exhausts me?
47678	Why was there no one to court Hecale,[ 1275] no one to court Iras?
47678	Why, Menelaiis, dost thou grieve?
47678	Why, with the hard iron, has another pierced his own entrails?
47678	Will you, with hesitation, commit the words of perfidy to the flames?
47678	and yet she was not;"How much does she beg of her lover?"
47678	how the new girth hurts the flying steed?
47678	the son of Atreus perceived this; for what could he not see, under whose command was the whole of Greece?
5224	But you men, who boast idly of your wisdom, but are in reality worthless brutes, what strange disease provokes you to outrage one another unnaturally?
5224	Oh, who would dare to touch a subject handled by Diderot?
5224	Or is it that this Mirabeau was merely careless?
5224	What blind folly fills your minds, that you commit the two- fold error of avoiding what you should pursue, and pursuing what you should avoid?
5224	Who does not admire the noble independence, the conjugal love, and the matronly virtues of Agrippina, the wife of Germanicus?
5224	Who was it who first looked upon the male as female, violating him by force or villainous persuasion?
5224	Why should we not pursue those pleasures which are mutual, which cause equal enjoyment to those who receive and to those who afford them?
5224	should one love Phoedrus, remembering Lysias, whom he betrayed?
5218	Did Encolpius drink all the satyrion there was in the house?
5218	Is that so,Quartilla scoffed,"is she any younger than I was, when I submitted to my first man?
5218	Madame,I burst out,"is this the night- cap which you ordered served to me?"
5218	Please, mother,I wheedled,"you do n''t know where I lodge, do you?"
5218	So you thought,said she,"that you could make a fool of me, did you?
5218	What should I have done, you triple fool, when I was dying of hunger? 5218 What was it?"
5218	What''s going on here, a blanket- wedding?
5218	What''s that you say? 5218 Who is there?"
5218	Given away by my laughter, the maid clapped her hands and cried,"I put one by you, young man; did you drink so much all by yourself?"
5218	Not so Ascyltos, who was afraid of the law, and demurred,"Who knows us here?
5218	Of what avail are any laws, where money rules alone, Where Poverty can never win its cases?
5218	Since that, who has attained to the sublimity of Thucydides, who rivalled the fame of Hyperides?
5218	Was I not a''brother''to you in the pleasure- garden, in the same sense as that in which this boy now is in this lodging- house?"
5218	What ought we to do, and how shall we make good our claim?"
5218	What, then, is there to do?
5218	When this repartee had drawn to a close, Ascyltos exclaimed,"Do n''t I deserve a drink?"
5218	Who could rival Arthur Golding''s rendering of the Metamorphoses of Ovid, or Francis Hicke''s masterly rendering of Lucian''s True History?
5218	Who will place any credence in anything we say?
5218	Who, today, could imbue a translation of the Golden Ass with the exquisite flavor of William Adlington''s unscholarly version of that masterpiece?
5218	Why should n''t our pretty little Pannychis lose her maidenhead when the opportunity is so favorable?"
5218	Wo n''t you hold your tongue, you nocturnal assassin, who, even when you swived it bravely, never entered the lists with a decent woman in your life?
5218	she demanded;"where did you learn such tricks?
1635	''Then why in this city of Athens, in which men of merit are always being sought after, is he not at once appointed a general?''
1635	''What about things of which he has no knowledge?''
1635	),''-- will the art of the fisherman or of the rhapsode be better able to judge whether these lines are rightly expressed or not?
1635	Am I not right, Ion?
1635	And if I were to ask whether I and you became acquainted with this fact by the help of the same art of arithmetic, you would acknowledge that we did?
1635	And will they not choose Ion the Ephesian to be their general, and honour him, if he prove himself worthy?
1635	Are not these the themes of which Homer sings?
1635	Are you from your native city of Ephesus?
1635	As he does not know all of them, which of them will he know?
1635	But just now I should like to ask you a question: Does your art extend to Hesiod and Archilochus, or to Homer only?
1635	But let me ask a prior question: You admit that there are differences of arts?
1635	Do you mean to say that the art of the rhapsode and of the general is the same?
1635	Do you think that the Hellenes want a rhapsode with his golden crown, and do not want a general?
1635	Does not Homer speak of the same themes which all other poets handle?
1635	For the rhapsode ought to interpret the mind of the poet to his hearers, but how can he interpret him well unless he knows what he means?
1635	Have you already forgotten what you were saying?
1635	ION: And what is there in Homer of which I have no knowledge?
1635	ION: Who may he be?
1635	ION: Why, what am I forgetting?
1635	Is not war his great argument?
1635	Let us consider this matter; is not the art of painting a whole?
1635	Must the same art have the same subject of knowledge, and different arts other subjects of knowledge?
1635	Now would you say that the art of the rhapsode or the art of medicine was better able to judge of the propriety of these lines?
1635	Now, Ion, will the charioteer or the physician be the better judge of the propriety of these lines?
1635	SOCRATES: And Homer in a better way?
1635	SOCRATES: And are you aware that you produce similar effects on most of the spectators?
1635	SOCRATES: And are you the best general, Ion?
1635	SOCRATES: And can you interpret better what Homer says, or what Hesiod says, about these matters in which they agree?
1635	SOCRATES: And do not the other poets sing of the same?
1635	SOCRATES: And do the Epidaurians have contests of rhapsodes at the festival?
1635	SOCRATES: And he who is a good general is also a good rhapsode?
1635	SOCRATES: And he who judges of the good will be the same as he who judges of the bad speakers?
1635	SOCRATES: And he will be the arithmetician?
1635	SOCRATES: And if a different knowledge, then a knowledge of different matters?
1635	SOCRATES: And if you judged of performers on the lyre, you would admit that you judged of them as a performer on the lyre, and not as a horseman?
1635	SOCRATES: And if you knew the good speaker, you would also know the inferior speakers to be inferior?
1635	SOCRATES: And if you were a prophet, would you not be able to interpret them when they disagree as well as when they agree?
1635	SOCRATES: And in judging of the general''s art, do you judge of it as a general or a rhapsode?
1635	SOCRATES: And the art of the rhapsode is different from that of the charioteer?
1635	SOCRATES: And there are and have been many painters good and bad?
1635	SOCRATES: And this is true of all the arts;--that which we know with one art we do not know with the other?
1635	SOCRATES: And were you one of the competitors-- and did you succeed?
1635	SOCRATES: And who is he, and what is his name?
1635	SOCRATES: And will the reason be that this is his art, or will there be any other reason?
1635	SOCRATES: And you admitted that being different they would have different subjects of knowledge?
1635	SOCRATES: And you are the best of Hellenic rhapsodes?
1635	SOCRATES: And you rhapsodists are the interpreters of the poets?
1635	SOCRATES: Are there any things about which Homer and Hesiod agree?
1635	SOCRATES: At any rate he will know what a general ought to say when exhorting his soldiers?
1635	SOCRATES: But he will know what a slave ought to say?
1635	SOCRATES: But he will know what a spinning- woman ought to say about the working of wool?
1635	SOCRATES: But how did you come to have this skill about Homer only, and not about Hesiod or the other poets?
1635	SOCRATES: Do you know that the spectator is the last of the rings which, as I am saying, receive the power of the original magnet from one another?
1635	SOCRATES: Do you mean that a rhapsode will know better than the pilot what the ruler of a sea- tossed vessel ought to say?
1635	SOCRATES: Do you not remember that you declared the art of the rhapsode to be different from the art of the charioteer?
1635	SOCRATES: Is not the same person skilful in both?
1635	SOCRATES: My good Ion, did you never hear of Apollodorus of Cyzicus?
1635	SOCRATES: Nor do we know by the art of the carpenter that which we know by the art of medicine?
1635	SOCRATES: Or will the rhapsode know better than the physician what the ruler of a sick man ought to say?
1635	SOCRATES: Surely not about things in Homer of which you have no knowledge?
1635	SOCRATES: Tell me, then, what I was intending to ask you,--whether this holds universally?
1635	SOCRATES: Then he who has no knowledge of a particular art will have no right judgment of the sayings and doings of that art?
1635	SOCRATES: Then he who is a good rhapsode is also a good general?
1635	SOCRATES: Then upon your own showing the rhapsode, and the art of the rhapsode, will not know everything?
1635	SOCRATES: Then which will be a better judge of the lines which you were reciting from Homer, you or the charioteer?
1635	SOCRATES: Then you are the interpreters of interpreters?
1635	SOCRATES: Well, but is the art of the rhapsode the art of the general?
1635	SOCRATES: What do you mean?
1635	SOCRATES: What, in a worse way?
1635	SOCRATES: Why, does not Homer speak in many passages about arts?
1635	SOCRATES: You would argue, as I should, that when one art is of one kind of knowledge and another of another, they are different?
1635	Was not this the lesson which the God intended to teach when by the mouth of the worst of poets he sang the best of songs?
1635	Were not the Ephesians originally Athenians, and Ephesus is no mean city?
1635	Which do you prefer to be thought, dishonest or inspired?
1635	Would he rather be regarded as inspired or dishonest?''
1635	Would you like me to explain my meaning, Ion?
1635	You ask,''Why is this?''
1635	what is happening to you?
11448	But why talk of Gavius? 11448 What has a Jew to do with_ pork_?"
11448	What makes an action right or wrong? 11448 What reason is there", he asks,"why, when I have bought, built, repaired, and laid out much money, another shall come and enjoy the fruits of it?"
11448	What should induce the Deity to perform the functions of an Aedile, to light up and decorate the world? 11448 What will history say of me six hundred years hence?"
11448	Who does not know what my return home was like? 11448 Wouldest thou propitiate the gods?
11448	Yea, was his reply;"but where are those commemorated who were drowned?"
11448	After all, what is our eyesight worth?
11448	And I should like to ask them how they hid themselves, and where?
11448	And did you even think that I was unwilling to see you?
11448	And lastly( a point of casuistry which must sometimes perplex the strictest conscience), of two''things honest'',[2] which is most so?"
11448	And what is this courage?
11448	And what is this pleasure which he makes of such high account?
11448	But we do not understand even our own bodies; how, then, can we have an eyesight so piercing as to penetrate the mysteries of heaven and earth?"
11448	But what consolation can we bring to ease the pain of the Epicurean?
11448	But what says Milo?
11448	But who is to fix the limit to such vague concessions?
11448	But why, continues Cicero, why add to the miseries of life by brooding over death?
11448	Can anything console the sufferer?
11448	Could I possibly be angry with you?...
11448	Did we not say that Cicero was modern, not ancient?
11448	Did you really fear that I was angry, because I sent off the slaves without any letter to you?
11448	Do you remember that before you put on the robe of manhood, you were a bankrupt?
11448	Few modern brothers, probably, would write to each other in such terms as these:"Afraid lest your letters bother me?
11448	For if formerly, when you had good examples to imitate, you were still not much of a proficient in that way, how can I suppose you will get on now?
11448	He here resolves the question, If honour and interest seem to clash, which is to give way?
11448	How can I describe those days, when all kept holiday, as though it were some high festival of the immortal gods, in joy for my safe return?
11448	How could a man best bear pain and the other miseries of life?
11448	How shall I learn to choose between my principles and my interests?
11448	How the people of Brundusium held out to me, as I might say, the right hand of welcome on behalf of all my native land?
11448	I angry with you?
11448	I very nearly collapsed, gentlemen, when a man asked me what day I had left Rome, and whether there was any news stirring?
11448	I wish you would bother me, and re- bother me, and talk to me and at me; for what can give me more pleasure?
11448	If such improvements gave him pleasure, why should he have chosen to be without them so long?"
11448	Is idleness the divinest life?
11448	Is it an unmixed evil?
11448	Is life to any of us such unmixed pleasure even while it lasts?
11448	It is an important question, how, and when, and to whom, we should give?
11448	It professed to answer, so far as it might be answered Pilate''s question,"What is truth?"
11448	May we not argue still more strongly in the case of the gods?
11448	The fifth and last book discusses the great question, Is virtue of itself sufficient to make life happy?
11448	The very first words I said to him were,''How did you get on with our friend Paetus?''
11448	Then comes the question, What_ is_ this nature that is so precious to each of us?
11448	Then he proceeds:"Would you like us, then, to examine into your course of life from boyhood?
11448	Then, rising to enthusiasm, the philosopher concludes:"Who can not but admire the incredible beauty of such a system of morality?
11448	Was death an evil?
11448	Was the soul immortal?
11448	Was virtue any guarantee for happiness?
11448	What character in history or in fiction can be grander or more consistent than the''wise man''of the Stoics?
11448	What else can be this power which enables us to recollect the past, to foresee the future, to understand the present?
11448	What is a duty?
11448	What is expediency?
11448	What need to dwell upon the charm of the green fields, the well- ordered plantations, the beauty of the vineyards and olive- groves?
11448	What pleasure ever had I without you, or you without me?"
11448	What reverence, what love, or what fear can men have of beings who neither wish them, nor can work them, good or ill?
11448	What shall I say of the fact that fire, and red- hot plates, and other tortures were applied?
11448	What, after all, are a man''s real interests?
11448	When the man asked--''Whether anybody wanted to know anything?''
11448	Which of us can tell whether he be taken away from good or from evil?
11448	Who at one time was a greater favourite with our most illustrious men?
11448	Who could be more greedy of money than he was?
11448	Who could lavish it more profusely?
11448	Who was a closer intimate with our very basest?
11448	Who would have asked your help, we should answer, if these difficulties had not arisen?
11448	Why feed your misfortune by dwelling on it?
11448	Why grieve at all?
11448	Why need I speak of my arrival at each place?
11448	Why then call it wretched, even if we die before our natural time?
11448	Why uphold a theory so dangerous in practice?
11448	Why, exclaims the Stoic, introduce Pleasure to the councils of Virtue?
11448	Why, then, did the Deity, when he made everything for the sake of man, make such a variety( for instance) of venomous reptiles?
11448	With what powers of voice, with what force of language, with what sufficient indignation of soul, can I tell the tale?
11448	do n''t you know that he was Quaestor at_ Syracuse_?''
11448	how the people crowded the streets in the towns; how they flocked in from the country-- fathers of families with wives and children?
11448	what line of conduct will best advance the main end of his life?
11448	whose are?
11448	yes, to be sure'', said he;''Africa, I believe?''
11339	Afraid of a Mouse?
11339	And how much might you be wanting for that one over there, now?
11339	And may I ask if you have found one?
11339	And what do you think of my subjects?
11339	As big as...?
11339	Come down,he called,"and be eaten: you remember our agreement?"
11339	Dear me,said the latter,"how do you do?
11339	Enormous, was he? 11339 Good?"
11339	How can I?
11339	Is that all?
11339	Matter?
11339	May we ask,said they,"what you were doing with yourself all last summer?
11339	My dear friend,said the Lion,"how did you get the knack of it so well?"
11339	Oho,he said,"so that''s what you''d be doing, is it?"
11339	That one?
11339	Was he as big as this?
11339	Well, what about it?
11339	What a coward you were,said he;"surely you did n''t think the Lion meant any harm?
11339	What happened to Demeter?
11339	What have I done to you,said the Vine,"that you should harm me thus?
11339	What is the use,said he,"of being beautiful, with a voice like mine?"
11339	What sort of bird is it, father?
11339	What''s in a tuft of hair?
11339	Why do you do that?
11339	Why do you do that?
11339	Why do you sigh?
11339	You have not been altogether useless, I grant you,said the Man:"but who killed the fowls?
11339	You impudent bird,said the Cat,"how dare you, a newcomer, make a noise like that?
11339	A fox, who had seen it all happen, said to the Lion,"Come, do n''t be a coward: why do n''t you stay and show fight?"
11339	A friend of the Rider''s met him in the road in his headlong career, and called out,"Where are you off to in such a hurry?"
11339	Are n''t you aware of the risk you are running of being captured by the herdsmen?"
11339	As soon as he saw the Fox he cried,"You scoundrel, what do you mean by trying to lure me to my death like that?
11339	But the Ass just looked round lazily and said,"And if so, do you think they''ll make me carry heavier loads than I have to now?"
11339	But the Fisherman replied,"Oh, no, I shall keep you now I''ve got you: if I put you back, should I ever see you again?
11339	But what will become of us if he marries and begets other Suns?"
11339	But, my dear friend, what in the world makes you wear those ugly horns?
11339	Does n''t that prove to you that we are stronger than you?"
11339	Fortune was displeased at this, and came to him and said,"My man, why do you give Earth the credit for the gift which I bestowed upon you?
11339	He replied that he was in a very bad way:"But,"said he,"why do you stand outside?
11339	How comes it, then, that you have failed to disarm the enmity of men?"
11339	How will you get the birds to come to your nets?"
11339	If you are my enemy, why do you play with me?"
11339	If you are my friend, why do you bite me?
11339	Is n''t there grass enough for you to feed on?
11339	Just then a gnat came humming by, and the Elephant said,"Do you see that wretched little buzzing insect?
11339	Looking up at the intruder, she said,"Who may you be, and where have you come from?"
11339	On the road they met a troop of girls, laughing and talking, who exclaimed,"Did you ever see such a pair of fools?
11339	Pray, how are our departed friends getting on there?"
11339	Presently one of the Oxen said to him,"What has induced you to come in here?
11339	Presently some other dogs met him, and said,"Well, what sort of a dinner did you get?"
11339	So how shall I be able to come up with either of you when the debt falls due?"
11339	Suddenly Mercury appeared, and belaboured him with his staff, saying as he did so,"You villain, where''s your nice sense of justice now?"
11339	THE CRAB AND HIS MOTHER An Old Crab said to her son,"Why do you walk sideways like that, my son?
11339	THE WOLVES AND THE DOGS Once upon a time the Wolves said to the Dogs,"Why should we continue to be enemies any longer?
11339	The Cock replied,"Would you just wake my porter who sleeps at the foot of the tree?
11339	The Fox heard him, and recognised him at once for the Ass he was, and said to him,"Oho, my friend, it''s you, is it?
11339	The Fox replied,"Me?
11339	The Wolf thanked her warmly, and was just turning away, when she cried,"What about that fee of mine?"
11339	The gift of a friend, perhaps, eh?"
11339	The latter was a good deal surprised to see him back so soon, and said,"Why, do you mean to say you have tested him already?"
11339	Their remarks were overheard by the Dog, who spoke up at once and said,"Yes, and quite right, too: where would you be if it was n''t for me?
11339	Then he said,"Since you and I are in like case, shall we not do well to marry and live together?
11339	Then the Dog said in disgust,"Oh, throw it away, do: what''s the good of a thing like that?"
11339	Then the King summoned his subjects and addressed them as follows:"What folly could be greater than yours?
11339	Was he as big as this?"
11339	What does your strength amount to after all?
11339	What more do you want?"
11339	When it had rested sufficiently and was about to fly away, it said to the Bull,"Do you mind if I go now?"
11339	When the Boy heard it, he said,"You abandoned creatures, how can you find heart to whistle when your houses are burning?"
11339	When the Cock saw what he was after, he too pleaded for his life, and said,"If you kill me, how will you know the time of night?
11339	When the Woman heard his cries, she came and said,"Why, are you weeping still?"
11339	When the coast was clear the timid one ran back, and, flourishing his weapon, cried in a threatening voice,"Where is he?
11339	Where are all your gay trappings now?"
11339	Who stole the meat?
11339	Why did n''t you collect a store of food for the winter?"
11339	Why do you make such a noise when we do all the work?"
11339	Why, how can you set up to heal others when you can not even cure your own lame legs and blotched and wrinkled skin?"
11339	Why, what will you do without me next time you go fowling?
11339	Will you be pleased to accept it?"
11339	Will you not play me a tune to dance to before I die?"
11339	Wo n''t you come in and join me?"
11339	You do n''t think, do you, that your bell was given you as a reward of merit?
11339	and who will wake you up in the morning when it is time to get to work?"
11339	said he, laughing;"and"( pointing to one of Juno)"how much is that one?"
5220	Encolpius,said he,"I beseech you, I appeal to your honest recollection, did I leave you, or did you throw me over?
5220	How many of you are there?
5220	Is this the way in which you keep your promise not to recite a single verse today?
5220	Since when have men in your outfit gone on pass in white shoes?
5220	So you threaten, do you''?
5220	Tell me,I demanded,"what are you going to do about that disease of yours?
5220	''Is n''t there something you''d like to do?''
5220	''Tell me, master,''he cried,''where''s the pacer?''
5220	And as to the other, what about him?
5220	And who condemned me to this desolation''?
5220	Did I merit such an affront''?"
5220	If not, why the axes?
5220	Or stand and freeze In icy blasts, when near a cozy fire?
5220	Then why, you demand, are you dressed so shabbily?
5220	What can you say that will justify you in yielding your love to a stranger?
5220	What fool would thirst upon a river''s brink?
5220	What has become of logic?
5220	What legion are you from?
5220	What''s the meaning of all these sneaking preparations?
5220	Where is the exquisite road to wisdom?
5220	Who even goes into a temple to make a vow, that he may achieve eloquence or bathe in the fountain of wisdom?
5220	Who goes there?
5220	Who turned up that bed there?
5220	Who''s your centurion?"
5220	of astronomy?
1681	And is virtue in your opinion, Prodicus, innate or acquired by instruction?
1681	Are not certain things useful to the builder when he is building a house?
1681	But do we not deem those men who are most prosperous to be the happiest?
1681	But how do you mean, Socrates?
1681	But if we are further asked, What is that from which, if we were free, we should have no need of wealth?
1681	But surely, if they were a good, they could not appear bad for any one?
1681	But what particular thing is wealth, if not all things?
1681	But when have we the greatest and the most various needs, when we are sick or when we are well?
1681	But why do you not finish the argument which proves that gold and silver and other things which seem to be wealth are not real wealth?
1681	But why, as you have begun your argument so prettily, do you not go on with the rest?
1681	CRITIAS: And does injustice seem to you an evil or a good?
1681	CRITIAS: And if the wicked man has wealth and is willing to spend it, he will carry out his evil purposes?
1681	CRITIAS: I should like to follow up the argument, and will ask Eryxias whether he thinks that there are just and unjust men?
1681	CRITIAS: Well, and do you think that some men are intemperate?
1681	Can ignorance, for instance, be useful for knowledge, or disease for health, or vice for virtue?
1681	Can you repeat the discourse to us?
1681	Do we not employ in our intercourse with one another speech and violence(?)
1681	ERASISTRATUS: What would you wish to hear first?
1681	For do we not say that silver is useful because it enables us to supply our bodily needs?
1681	For instance, some men are gamblers, some drunkards, and some gluttons: and gambling and the love of drink and greediness are all desires?
1681	For what man of sense could ever be persuaded that the wisest and the richest are the same?
1681	For who has larger estates or more land at his disposal to cultivate if he please?
1681	He was about to add something more, when Critias interrupted him:--Do you really suppose so, Eryxias?
1681	Or how could he be the richest of men who might even have to go begging, because he had not wherewithal to live?
1681	Or is wisdom despised of men and can find no buyers, although cypress wood and marble of Pentelicus are eagerly bought by numerous purchasers?
1681	Or, again, should you call sickness a good or an evil?
1681	SOCRATES: And also the instruments by which wealth is procured?
1681	SOCRATES: And are not the healthy richer than the sick, since health is a possession more valuable than riches to the sick?
1681	SOCRATES: And are they not most prosperous who commit the fewest errors in respect either of themselves or of other men?
1681	SOCRATES: And do we think it possible that a thing should be useful for a purpose unless we have need of it for that purpose?
1681	SOCRATES: And does not this apply in other cases?
1681	SOCRATES: And he appears to you to be the richest who has goods of the greatest value?
1681	SOCRATES: And how would you answer another question?
1681	SOCRATES: And if any one gave you a choice, which of these would you prefer?
1681	SOCRATES: And if anything appeared to be more valuable than health, he would be the richest who possessed it?
1681	SOCRATES: And if they appear useless to this end, ought they not always to appear useless?
1681	SOCRATES: And so, too, physic is not useful to every one, but only to him who knows how to use it?
1681	SOCRATES: And the same is the case with everything else?
1681	SOCRATES: And therefore conditions which are not required for the existence of a thing are not useful for the production of it?
1681	SOCRATES: And we call those actions good which a man does for the sake of virtue?
1681	SOCRATES: And were we not saying before that it was the business of a good man and a gentleman to know where and how anything should be used?
1681	SOCRATES: And when we are in the worst state we have the greatest and most especial need and desire of bodily pleasures?
1681	SOCRATES: And will not hearing be useful for virtue, if virtue is taught by hearing and we use the sense of hearing in giving instruction?
1681	SOCRATES: But can a bad thing be used to carry out a good purpose?
1681	SOCRATES: But can a man learn any kind of knowledge which is imparted by word of mouth if he is wholly deprived of the sense of hearing?
1681	SOCRATES: But can that which is evil be useful for virtue?
1681	SOCRATES: But if he possessed a thousand talents weight of some precious stone, we should say that he was very rich?
1681	SOCRATES: But if, again, we obtain by wealth the aid of medicine, shall we not regard wealth as useful for virtue?
1681	SOCRATES: Clearly we have not yet answered the question, What is wealth?
1681	SOCRATES: In which way do you think you would be the richer?
1681	SOCRATES: The reason is that the one is useless and the other useful?
1681	SOCRATES: The same to you, I said; have you any good news from Sicily to tell us?
1681	SOCRATES: Then if these things are useful for supplying the needs of the body, we must want them for that purpose?
1681	SOCRATES: Then if they procure by this means what they want for the purposes of life, that art will be useful towards life?
1681	SOCRATES: Then now we have to consider, What is money?
1681	SOCRATES: Then our conclusion is, as would appear, that wealth is what is useful to this end?
1681	SOCRATES: Then you consider that a man never wants any of these things for the use of the body?
1681	SOCRATES: What is useful to us, then, is wealth, and what is useless to us is not wealth?
1681	Suppose that we are asked,''Is a horse useful to everybody?''
1681	The youth began by asking Prodicus, In what way did he think that riches were a good and in what an evil?
1681	There are persons, are there not, who teach music and grammar and other arts for pay, and thus procure those things of which they stand in need?
1681	What the Sicilians are doing, or how they are disposed towards our city?
1681	Where would be the advantage of wisdom then?
1681	and various other things?
1681	can we give an answer?
1681	whereas he who is short of means can not do what he fain would, and therefore does not sin?
1681	will not our reply be,''No, but only to those who know how to use a horse?''
5223	''And how can we be made thus white?''
5223	''Knowest thou not,''replied the elder,''the word of the Lord?
5223	And what did n''t I do to persuade him''?
5223	Are these experts right in this?
5223	Calonice:"And is it thick, too''?"
5223	Do you think that Megaera had no buttocks?
5223	For shame, lay by this envious art; Is this to act a sister''s part?"
5223	For when was this NOT done?
5223	Have you never set eyes on me before?
5223	How often has Juno said the same to the lustful Thunderer?
5223	KORITTO: Metro, where did you see that?
5223	KORITTO: So Nossis had it, did she?
5223	KORITTO: What did n''t I do, Metro dear''?
5223	KORITTO: Why do you press me so?
5223	METRO: But how did he happen to come to your house, Koritto dear?
5223	METRO: Which Kerdon?
5223	METRO: Why did n''t you buy the other one, too?
5223	My tongue ought to be cut out; honestly it should: but to get back to the question I asked you a moment ago: who stitched the dildo?
5223	Or is this but frenzy''s pleasing dream?
5223	Quoting again from the same play: Calonice:"And why do you summon us, Lysistrata dear?
5223	SOCRATES: What is it then?
5223	STREPSIADES: Of the Dactyl( finger)?
5223	What does your coyness mean?
5223	What is it all about?"
5223	What makes you laugh when you look at me?
5223	What neighborhood does not reek with filthy practices''?"
5223	When found fault with?"
5223	When was it rebuked?
5223	Where did she get it, I wonder?
5223	Why do you treat me like this?"
5223	Would you hear the result of the sale?
5223	You''ll tell me the truth wo n''t you, now?
5223	iii, 6),"Quirites, I can not bear to see Rome a Greek city, yet how small a fraction of the whole corruption is found in these dregs of Achaea?
5222	But what were you up to in my absence?
5222	Come now, confess, wo n''t you,I queried,"is this lady who loves me yourself?"
5222	Do n''t you know what a serious crime you''ve committed? 5222 Suppose,"thought I,"some wily legacy hunter should dispatch an agent to Africa and catch us in our lie?
5222	Well, Mr. Squeamish,she chirped, when she had greeted me,"have you recovered your appetite?"
5222	What witches( she cried,)"have devoured your manhood?
5222	What,she exclaimed,"would you really sacrifice the only one without whom you could not live''?
5222	Where are the beans?
5222	Why ask me,I replied,"why not try me instead?"
5222	Why will our Catos with their frowning brows Condemn a work of fresh simplicity''? 5222 Why, did n''t my maid tell you that I am called Circe?"
5222	Why,she cried,"what has brought you into my cell as if you were visiting a newly made grave?
5222	You have a brother already, I know, for I did n''t disdain to ask, but what is to prevent your adopting a sister, too? 5222 ''Oh heart of stone, how canst thou lie here alone?'' 5222 ( Infuriated at this affront,)What''s the matter,"demanded she;"do my kisses offend you?
5222	Anything sluttish?
5222	Are we not accustomed to swear at every member of the human body, the belly, throat, or even the head when it aches, as it often does?
5222	But, beating her palms together,"You villain, are you so brazen that you can speak?"
5222	Did I deserve to be lifted up to heaven and then dragged down to hell by you?
5222	Did not Ulysses wrangle with his own heart?
5222	Do not the tragedians''Damn their eyes''just as if they could hear?
5222	Even though I had murdered a man?
5222	For who knows not the pleasures Venus gives?
5222	Growing tired of this nonsense at last,"See here,"said I,"could I not purchase immunity for a price, even though I had assaulted you''?
5222	Have I some natural blemish that disfigures my beauty?
5222	Him whom you love as I would have you love me?"
5222	How could cheats and swindlers live unless they threw purses or little bags clinking with money into the crowd for bait?
5222	Is my breath fetid from fasting?
5222	Is there any evil smelling perspiration in my armpits?
5222	Oh Jove, what''s come to pass that thou, thine armor cast away Art mute in heaven; and but an idle tale?
5222	Or even suppose the hireling servant, glutted with prosperity, should tip off his cronies or give the whole scheme away out of spite?
5222	Or was he content to spend the night like a chaste widow?"
5222	Or, if it''s nothing of this kind, are you afraid of Giton?"
5222	Was it right for you to slander my flourishing and vigorous years and land me in the shadows and lassitude of decrepit old age?
5222	What else can those wavy well- combed locks mean or that face, rouged and covered with cosmetics, or that languishing, wanton expression in your eyes?
5222	What filth did you tread upon at some crossroads, in the dark?
5222	What had Helen to compare with her, what has Venus?
5222	What if the same numbness should attack your hands and knees?
5222	What loveliness had Ariadne or Leda to compare with hers?
5222	Who could be lovelier than she?)
5222	Who will not in a warm bed tease his members?
5222	Why should I tell you of small things?
5222	Why that gait, so precise that not a footstep deviates from its place, unless you wish to show off your figure in order to sell your favors?
5222	said the God,''Thou joy of a thousand sweet mistresses, how, oh my slave?''
1584	--or rather, to restrict the enquiry to that part of virtue which is concerned with the use of weapons--''What is Courage?''
1584	Am I not correct in saying so, Laches?
1584	And I will begin with courage, and once more ask, What is that common quality, which is the same in all these cases, and which is called courage?
1584	And are you ready to give assistance in the improvement of the youths?
1584	And is not that generally thought to be courage?
1584	And yet Nicias, would you allow that you are yourself a soothsayer, or are you neither a soothsayer nor courageous?
1584	Are you not risking the greatest of your possessions?
1584	But a better and more thorough way of examining the question will be to ask,''What is Virtue?''
1584	But what say you of the matter of which we were beginning to speak-- the art of fighting in armour?
1584	But why, instead of consulting us, do you not consult our friend Socrates about the education of the youths?
1584	Do you imagine that I should call little children courageous, which fear no dangers because they know none?
1584	Do you imagine, Laches, that the physician knows whether health or disease is the more terrible to a man?
1584	Do you not agree to that, Laches?
1584	Do you now understand what I mean?
1584	Do you or do you not agree with me?
1584	For how can we advise any one about the best mode of attaining something of which we are wholly ignorant?
1584	For who but one of them can know to whom to die or to live is better?
1584	Had not many a man better never get up from a sick bed?
1584	How is this contradiction to be solved?
1584	In all things small as well as great?
1584	In the discussion of the main thesis of the Dialogue--''What is Courage?''
1584	Is not that, on the other hand, to be regarded as evil and hurtful?
1584	Is that a practice in which the lads may be advantageously instructed?
1584	Is this a slight matter about which you and Lysimachus are deliberating?
1584	LACHES: How flying?
1584	LACHES: I have but one feeling, Nicias, or( shall I say?)
1584	LACHES: Indeed I do: who but he?
1584	LACHES: To what extent and what principle do you mean?
1584	LACHES: Well but, Socrates; did you never observe that some persons, who have had no teachers, are more skilful than those who have, in some things?
1584	LACHES: What can he possibly mean, Socrates?
1584	LACHES: What do you mean, Socrates?
1584	LACHES: Why, Socrates, what else can a man say?
1584	LYSIMACHUS: Why do you say that, Nicias?
1584	LYSIMACHUS: Why, Laches, has Socrates ever attended to matters of this sort?
1584	LYSIMACHUS: Why, yes, Socrates; what else am I to do?
1584	Laches derides this; and Socrates enquires,''What sort of intelligence?''
1584	Let me ask you a question: Do not physicians know the dangers of disease?
1584	May not death often be the better of the two?
1584	Must we not select that to which the art of fighting in armour is supposed to conduce?
1584	NICIAS: And do you think that the same things are terrible to those who had better die, and to those who had better live?
1584	NICIAS: What is that?
1584	NICIAS: Why, Socrates, is not the question whether young men ought or ought not to learn the art of fighting in armour?
1584	SOCRATES: And are we right in saying so?
1584	SOCRATES: And at present we have in view some knowledge, of which the end is the soul of youth?
1584	SOCRATES: And courage, my friend, is, as you say, a knowledge of the fearful and of the hopeful?
1584	SOCRATES: And do you, Nicias, also acknowledge that the same science has understanding of the same things, whether future, present, or past?
1584	SOCRATES: And for this reason, as I imagine,--because a good decision is based on knowledge and not on numbers?
1584	SOCRATES: And in a word, when he considers anything for the sake of another thing, he thinks of the end and not of the means?
1584	SOCRATES: And is anything noble which is evil and hurtful?
1584	SOCRATES: And is this condition of ours satisfactory?
1584	SOCRATES: And shall we invite Nicias to join us?
1584	SOCRATES: And so should I; but what would you say of another man, who fights flying, instead of remaining?
1584	SOCRATES: And suppose I were to be asked by some one: What is that common quality, Socrates, which, in all these uses of the word, you call quickness?
1584	SOCRATES: And that is in contradiction with our present view?
1584	SOCRATES: And that which we know we must surely be able to tell?
1584	SOCRATES: And the fearful, and the hopeful, are admitted to be future goods and future evils?
1584	SOCRATES: And the knowledge of these things you call courage?
1584	SOCRATES: And the same science has to do with the same things in the future or at any time?
1584	SOCRATES: And we are enquiring, Which of us is skilful or successful in the treatment of the soul, and which of us has had good teachers?
1584	SOCRATES: And when he considers whether he shall set a bridle on a horse and at what time, he is thinking of the horse and not of the bridle?
1584	SOCRATES: And when you call in an adviser, you should see whether he too is skilful in the accomplishment of the end which you have in view?
1584	SOCRATES: And would you do so too, Melesias?
1584	SOCRATES: And you would say that a wise endurance is also good and noble?
1584	SOCRATES: But as to the epithet''wise,''--wise in what?
1584	SOCRATES: But then, Nicias, courage, according to this new definition of yours, instead of being a part of virtue only, will be all virtue?
1584	SOCRATES: But we were saying that courage is one of the parts of virtue?
1584	SOCRATES: But what is this knowledge then, and of what?
1584	SOCRATES: But what would you say of a foolish endurance?
1584	SOCRATES: But would there not arise a prior question about the nature of the art of which we want to find the masters?
1584	SOCRATES: But, my dear friend, should not the good sportsman follow the track, and not be lazy?
1584	SOCRATES: But, surely, this is a foolish endurance in comparison with the other?
1584	SOCRATES: Do you agree with me about the parts?
1584	SOCRATES: Do you hear him, Laches?
1584	SOCRATES: Do you understand his meaning, Laches?
1584	SOCRATES: Great care, then, is required in this matter?
1584	SOCRATES: His one vote would be worth more than the vote of all us four?
1584	SOCRATES: How so?
1584	SOCRATES: I will endeavour to explain; you would call a man courageous who remains at his post, and fights with the enemy?
1584	SOCRATES: Must we not then first of all ask, whether there is any one of us who has knowledge of that about which we are deliberating?
1584	SOCRATES: Nor the wisdom which plays the lyre?
1584	SOCRATES: Suppose that we instruct instead of abusing him?
1584	SOCRATES: Tell him then, Nicias, what you mean by this wisdom; for you surely do not mean the wisdom which plays the flute?
1584	SOCRATES: Then must we not first know the nature of virtue?
1584	SOCRATES: Then which of the parts of virtue shall we select?
1584	SOCRATES: Then you would not admit that sort of endurance to be courage-- for it is not noble, but courage is noble?
1584	SOCRATES: Then, Laches, we may presume that we know the nature of virtue?
1584	SOCRATES: Then, according to you, only the wise endurance is courage?
1584	SOCRATES: What is Laches saying, Nicias?
1584	SOCRATES: What is it, Nicias?
1584	SOCRATES: What, Lysimachus, are you going to accept the opinion of the majority?
1584	SOCRATES: Why do you say so, Laches?
1584	Should we not select him who knew and had practised the art, and had the best teachers?
1584	Socrates proceeds: We might ask who are our teachers?
1584	Tell me, my boys, whether this is the Socrates of whom you have often spoken?
1584	There is this sort of courage-- is there not, Laches?
1584	What do you say to that alteration in your statement?
1584	What do you say, Socrates-- will you comply?
1584	What do you say?
1584	Who are they who, having been inferior persons, have become under your care good and noble?
1584	Would you not say the same?
1584	do you mean to say that the soothsayer ought to know the grounds of hope or fear?
1584	or are the physicians the same as the courageous?
1584	or do the courageous know them?
11582	And do you still think that you can spin and weave as well as I?
11582	And who are you, young man?
11582	Athena, the queen of the air? 11582 But I have no ship, and how shall I go?"
11582	But what shall I do?
11582	But who is the Pythia that you spoke about?
11582	But wo n''t you give us the start of you a little?
11582	But you will at least take fifty young men, your companions, with you?
11582	Can no one kill this beast?
11582	Did he not tell you that it fits all guests?
11582	Has anything happened to Coronis? 11582 Has the king a son?"
11582	Have you a pine tree bent down to the ground and ready for me?
11582	Have you dropped them, sister? 11582 How can you go to Athens in these lawless times?"
11582	How could she teach me? 11582 Is it true,"said Theseus,"that you have lured hundreds of travelers into your den only to rob them?
11582	Is there anything that you wish?
11582	Is this the kind of bed on which you have your guests lie down?
11582	Is this your wonderful bed?
11582	My father?
11582	O cowardly and shameless men,answered King Minos,"why do you ask this foolish question, since you can but know the cause of my wrath?
11582	O mighty king,they said,"what have we done that you should wish thus to destroy us from the earth?"
11582	Oh, how can I live,she cried,"now that I must never again use loom or spindle or distaff?"
11582	Say you that I am the hope of Athens?
11582	Shall I go north, or south, or east, or west?
11582	Shall I kill him?
11582	Shall this upstart cheat us out of our heritage?
11582	Then how can I do otherwise than go?
11582	We know a secret which even the Great Folk who live on the mountain top can never learn; do n''t we, sisters?
11582	What did he mean?
11582	What is a girl good for?
11582	What is it called?
11582	What is the matter?
11582	What is the meaning of all this?
11582	What is the name of this town?
11582	What kind of entertainment have you?
11582	What kind of presents do you want?
11582	What must I do?
11582	What right has a Cretan to demand tribute in Athens? 11582 What shall we call our city?"
11582	What shall we give to this child?
11582	What''s this?
11582	What? 11582 Where is Cercyon, the wrestler?"
11582	Where is the center of the world?
11582	Where is the king?
11582	Where is the tooth? 11582 Where is this King Cecrops?"
11582	Which is the most perilous way?
11582	Which of these mighty ones shall we elect to be the protector and patron of our city?
11582	Which shall we choose?
11582	Who asked where is the center of the world?
11582	Who could it have been?
11582	Who has done all this?
11582	Who is my father, and why are you always watching and waiting and wishing that he would come? 11582 Who is this who comes so willingly?"
11582	Who is your master, fair maiden, that I should be afraid of him?
11582	Who says that Atalanta shall not go to the hunt? 11582 Who taught you to spin and weave so well?"
11582	Why did Jupiter give them to me if I should never use them, nor so much as look at them?
11582	Why do n''t you ask for Medusa''s head, for example?
11582	Why do n''t you ask for something worth the having?
11582	Why do they call him the Stretcher? 11582 Why shall I do that?"
11582	Why should I care for what Athena told me?
11582	Why should I flee?
11582	Will you swear that what you tell me is true?
11582	Would n''t you like to put away your arrows and your spear, and go and play with them?
11582	Yes, girl- faced stranger,said another,"what do you want here?"
11582	You have done so many wonderful things,said the king to Daedalus,"can you not do something to rid the land of this Minotaur?"
11582	Admetus went away feeling very sad; for who had ever heard of harnessing a lion and a wild boar together in a chariot?
11582	And she answered:"My child, do you see the great flat stone which lies there, half buried in the ground, and covered with moss and trailing ivy?
11582	And she kept on, weeping and weeping and weeping, and saying,"How can I live?"
11582	And what is that iron bed of his?"
11582	And yet what could he mean by the bones of our mother?"
11582	But tell us now, what shall be the fate of the seven youths and the seven maidens?"
11582	But what of that?
11582	But why do you come?"
11582	But why do you wish me to lift it?"
11582	Can she spin such skeins of yarn as these?
11582	Can she weave goods like mine?
11582	Could a mere girl outrun such fine fellows as they?
11582	Do you agree to this?"
11582	Do you still mean to say that I have not taught you how to spin and weave?"
11582	Do you think you can lift it?"
11582	Does Father Peneus turn you into a tree to keep you from me?"
11582	For how should he ever make good his promise and do the king''s bidding?
11582	For who among us knows what wealth is or what wisdom is?
11582	Have you lost them?"
11582	How now was he to build a city, with no one to help him?
11582	How was it that Alcestis had been given back to life?
11582	Into this house the seven youths and the seven maidens shall be thrust, and they shall be left there--""To perish with hunger?"
11582	Is it true that it is your wo nt to fasten them in this bed, and then chop off their legs or stretch them out until they fit the iron frame?
11582	Is there anything I can do for you?"
11582	So he turned to her, and said:"Am I not right, Medea, in bidding this young hero welcome?"
11582	So, when she could think of no other way to get rid of them, Atalanta called them together and said:"You want to marry me, do you?
11582	Surely it was not his shepherd?
11582	Tell me, is this true?"
11582	Then Theseus smiled, and said:"Is your turtle hungry to- day?
11582	Was it possible that a little bear could be changed into a pretty babe with fat white hands and with a beautiful gold chain around its neck?
11582	What does he want here?"
11582	What is the tribute which you require?"
11582	What more could he want?
11582	What shall I give you to reward you?"
11582	What was this Medusa''s head which he had so rashly promised to bring?
11582	Where are the Maidens who keep the golden apples of the Western Land?
11582	Where is he?"
11582	Where is the eye?"
11582	Which shall we choose?"
11582	Which way shall I go to find them?"
11582	Who is our mother, if it is not the Earth, from whom all living things have sprung?
11582	Would not each of them bring him a present to be given to her father?
11582	[ Illustration:"OUT OF THE YAWNING CREVICE THERE SPRANG A WONDERFUL CREATURE"]"What is his name?"
11582	and do you want me to feed him?"
11582	and what is this tribute of which he speaks?"
11582	asked Theseus--"to go by ship or to make the journey on foot round the great bend of land?"
11582	he cried,"is this the way in which the river saves you?
11582	the Theseus who has rid the world of the mountain robbers, and of Cercyon the wrestler, and of Procrustes, the pitiless Stretcher?"
11582	who was that sitting on the hilltop, with the sheep around him listening to his music?
2808	Ah, but if he had wished it?
2808	Even if he had wished you to set fire to the Capitol?
2808	Is Thais really much obliged to me?
2808	After all, who is such a fool as to feel certain-- however young he may be-- that he will be alive in the evening?
2808	Again, in the case of Vecellinus or Spurius Maelius, ought their friends to have assisted them in their attempt to establish a tyranny?
2808	Again, is there not the fact that the wisest man ever dies with the greatest cheerfulness, the most unwise with the least?
2808	And should my service, Titus, ease the weight Of care that wrings your heart, and draw the sting Which rankles there, what guerdon shall there he?
2808	And this was at an incident in fiction: what would they have done, must we suppose, if it had been in real life?
2808	And what can be a nobler employment?
2808	Are there any occasions on which, assuming their worthiness, we should prefer new to old friends, just as we prefer young to aged horses?
2808	Are there then no old men''s employments to be after all conducted by the intellect, even when bodies are weak?
2808	As death, therefore, is hanging over our head every hour, how can a man ever be unshaken in soul if he fears it?
2808	As for him, who can say that all is not more than well?
2808	But what a poor dotard must he be who has not learnt in the course of so long a life that death is not a thing to be feared?
2808	But what can be more in accordance with nature than for old men to die?
2808	But what need of more?
2808	But who am I?
2808	But why mention others?
2808	Can anything be richer in product or more beautiful to contemplate?
2808	Can feet stand no more?
2808	Could such a high spirit fail to make old age pleasant?
2808	Did Africanus, for example, want anything of me?
2808	Do n''t you see in Homer how frequently Nestor talks of his own good qualities?
2808	Do you imagine that in his old age he used to address Aristides as Lysimachus?
2808	Do you mean from those carried on by youth and bodily strength?
2808	For can there be anything more absurd than to seek more journey money, the less there remains of the journey?
2808	For in what respect did old age steal upon manhood faster than manhood upon childhood?
2808	For instance, what scope would my affections have had if Scipio had never wanted my advice or co- operation at home or abroad?
2808	For instance: suppose Coriolanus to have had friends, ought they to have joined him in invading his country?
2808	For what blessing has life to offer?
2808	For what can be more foolish than to regard the uncertain as certain, the false as true?
2808	For what is more charming than old age surrounded by the enthusiasm of youth?
2808	For who, in heaven''s name, would choose a life of the greatest wealth and abundance on condition of neither loving or being beloved by any creature?
2808	From which of them?
2808	Had it not been much better to pass an age of ease and repose without any labour or exertion?
2808	Had the Roman people ever heard or seen the like before?
2808	His funeral speech over him is in wide circulation, and when we read it, is there any philosopher of whom we do not think meanly?
2808	How can a man be friends with another, if he thinks it possible that he may be his enemy?
2808	I mean, is its object an interchange of good offices, so that each may give that in which he is strong, and receive that in which he is weak?
2808	If then he had lived to his hundredth year, would he have regretted having lived to be old?
2808	In the first place, who compelled them to hug an illusion?
2808	In the next place, in what way would old age have been less disagreeable to them if they were in their eight- hundredth year than in their eightieth?
2808	Is it not rather the case with all these that the active pursuit of study only ended with life?
2808	Is not prosperity robbed of half its value if you have no one to share your joy?
2808	Is sense grown senseless?
2808	Mallet- shoots, slips, cuttings, quicksets, layers-- are they not enough to fill anyone with delight and astonishment?
2808	Nay, do not some even add to their stock of learning?
2808	Need I mention the greenery of meadows, the rows of trees, the beauty of vineyard and olive- grove?
2808	Need I mention the starting, planting, and growth of vines?
2808	Neither have you the strength of the centurion T. Pontius: is he the more eminent man on that account?
2808	Now what can be more degrading than to be thus hoodwinked?
2808	Now, what is the quality to look out for as a warrant for the stability and permanence of friendship?
2808	Or who but loathes Tarquinius Superbus, Spurius Cassius, Spurius Maelius?
2808	Shall we not allow old age even the strength to teach the young, to train and equip them for all the duties of life?
2808	Should we not rather say what labour?
2808	The question occurs in the poet Naevius''s_ Sport_: Pray, who are those who brought your State With such despatch to meet its fate?
2808	There are certain pursuits adapted to childhood: do young men miss them?
2808	There are others suited to early manhood: does that settled time of life called"middle age"ask for them?
2808	To rebel against nature-- is not that to fight like the giants with the gods?
2808	Was any family ever so well established, any State so firmly settled, as to be beyond the reach of utter destruction from animosities and factions?
2808	Was these men''s old age an object of pity who found their pleasure in the cultivation of the land?
2808	Well, then, what about friendship?
2808	What about lawyers, pontiffs, augurs, philosophers, when old?
2808	What can be more delightful than to have some one to whom you can say everything with the same absolute confidence as to yourself?
2808	What could be weaker than Milo of Croton''s exclamation?
2808	What could such a man have gained by the addition of a few years?
2808	What is the point of all this?
2808	What is the point of these remarks?
2808	What is the value of this"freedom from care"?
2808	What pleasures are there in feasts, games, or mistresses comparable to pleasures such as these?
2808	What sort of charge is this against old age, when you see that it is shared by youth?
2808	What then are the physical pleasures to be compared with the reward of influence?
2808	What then is the purpose of such a long disquisition on Maximus?
2808	What wonder, then, that old men are eventually feeble, when even young men can not escape it?
2808	Where can you find the man to prefer his friend''s advancement to his own?
2808	Which then of the two would you prefer to have given to you-- bodily strength like that, or intellectual strength like that of Pythagoras?
2808	Who can love one whom he fears, or by whom he knows that he is feared?
2808	Who could steel himself to endure such a life?
2808	Who was more famous and powerful in Greece than Themistocles?
2808	Who would not lose in his loneliness the zest for all pleasures?
2808	Why then do I spend so many words on the subject of pleasure?
2808	Why then should I be afraid if I am destined either not to be miserable after death or even to be happy?
2808	With these premises, then, let us first, if you please, examine the question-- how far ought personal feeling to go in friendship?
2808	and what ability have I?
2808	what is"long"in a man''s life?
1642	''Are they really true?''
1642	''Is all the just pious?''
1642	''Then what part of justice is piety?''
1642	And must you not allow that what is hated by one god may be liked by another?
1642	Are all these tales of the gods true, Euthyphro?
1642	As in the case of horses, you may observe that when attended to by the horseman''s art they are benefited and improved, are they not?
1642	But I see plainly that you are not disposed to instruct me-- clearly not: else why, when we reached the point, did you turn aside?
1642	But Socrates would like first of all to have a more satisfactory answer to the question,''What is piety?''
1642	But although they are the givers of all good, how can we give them any good in return?
1642	But how do pious or holy acts make the gods any better?
1642	But in what way does he say that you corrupt the young?
1642	But just at present I would rather hear from you a more precise answer, which you have not as yet given, my friend, to the question, What is''piety''?
1642	But may there not be differences of opinion, as among men, so also among the gods?
1642	But what is the charge which he brings against you?
1642	But what is the meaning of''attending''to the gods?
1642	Do we not go at once to arithmetic, and put an end to them by a sum?
1642	Do you dissent?
1642	Do you mean that they are a sort of science of praying and sacrificing?
1642	Do you mean that we prefer requests and give gifts to them?
1642	Do you not agree?
1642	Do you not agree?
1642	Do you not recollect that there was one idea which made the impious impious, and the pious pious?
1642	EUTHYPHRO: And do you imagine, Socrates, that any benefit accrues to the gods from our gifts?
1642	EUTHYPHRO: And who is he?
1642	EUTHYPHRO: How do you mean, Socrates?
1642	EUTHYPHRO: Then some one else has been prosecuting you?
1642	EUTHYPHRO: What else, but tributes of honour; and, as I was just now saying, what pleases them?
1642	EUTHYPHRO: Why have you left the Lyceum, Socrates?
1642	EUTHYPHRO: Why not, Socrates?
1642	For surely neither God nor man will ever venture to say that the doer of injustice is not to be punished?
1642	Have you forgotten?
1642	How would you show that all the gods absolutely agree in approving of his act?
1642	I suppose that you follow me now?
1642	Is it not so?
1642	Is not piety in every action always the same?
1642	Is not that true?
1642	Please then to tell me, what is the nature of this service to the gods?
1642	SOCRATES: Again, there is an art which ministers to the ship- builder with a view to the attainment of some result?
1642	SOCRATES: And I should also conceive that the art of the huntsman is the art of attending to dogs?
1642	SOCRATES: And are you not saying that what is loved of the gods is holy; and is not this the same as what is dear to them-- do you see?
1642	SOCRATES: And does piety or holiness, which has been defined to be the art of attending to the gods, benefit or improve them?
1642	SOCRATES: And further, Euthyphro, the gods were admitted to have enmities and hatreds and differences?
1642	SOCRATES: And is not attention always designed for the good or benefit of that to which the attention is given?
1642	SOCRATES: And is not that which is beloved distinct from that which loves?
1642	SOCRATES: And is, then, all which is just pious?
1642	SOCRATES: And now tell me, my good friend, about the art which ministers to the gods: what work does that help to accomplish?
1642	SOCRATES: And of the many and fair things done by the gods, which is the chief or principal one?
1642	SOCRATES: And of what is he accused?
1642	SOCRATES: And sacrificing is giving to the gods, and prayer is asking of the gods?
1642	SOCRATES: And that which is dear to the gods is loved by them, and is in a state to be loved of them because it is loved of them?
1642	SOCRATES: And the quarrels of the gods, noble Euthyphro, when they occur, are of a like nature?
1642	SOCRATES: And the same is true of what is led and of what is seen?
1642	SOCRATES: And upon this view the same things, Euthyphro, will be pious and also impious?
1642	SOCRATES: And we end a controversy about heavy and light by resorting to a weighing machine?
1642	SOCRATES: And well said?
1642	SOCRATES: And what do you say of piety, Euthyphro: is not piety, according to your definition, loved by all the gods?
1642	SOCRATES: And what is piety, and what is impiety?
1642	SOCRATES: And what is your suit, Euthyphro?
1642	SOCRATES: And what sort of difference creates enmity and anger?
1642	SOCRATES: And when you say this, can you wonder at your words not standing firm, but walking away?
1642	SOCRATES: As the art of the oxherd is the art of attending to oxen?
1642	SOCRATES: As there is an art which ministers to the house- builder with a view to the building of a house?
1642	SOCRATES: Because it is pious or holy, or for some other reason?
1642	SOCRATES: But do they admit their guilt, Euthyphro, and yet say that they ought not to be punished?
1642	SOCRATES: But for their good?
1642	SOCRATES: But if not, Euthyphro, what is the meaning of gifts which are conferred by us upon the gods?
1642	SOCRATES: But what differences are there which can not be thus decided, and which therefore make us angry and set us at enmity with one another?
1642	SOCRATES: Does not every man love that which he deems noble and just and good, and hate the opposite of them?
1642	SOCRATES: Good: but I must still ask what is this attention to the gods which is called piety?
1642	SOCRATES: I should suppose that the art of horsemanship is the art of attending to horses?
1642	SOCRATES: In like manner holiness or piety is the art of attending to the gods?--that would be your meaning, Euthyphro?
1642	SOCRATES: Is not that which is loved in some state either of becoming or suffering?
1642	SOCRATES: Is not the right way of asking to ask of them what we want?
1642	SOCRATES: It is loved because it is holy, not holy because it is loved?
1642	SOCRATES: Many and fair, too, are the works of the husbandman, if I am not mistaken; but his chief work is the production of food from the earth?
1642	SOCRATES: May not this be the reason, Euthyphro, why I am charged with impiety-- that I can not away with these stories about the gods?
1642	SOCRATES: Medicine is also a sort of ministration or service, having in view the attainment of some object-- would you not say of health?
1642	SOCRATES: No doubt, Euthyphro; but you would admit that there are many other pious acts?
1642	SOCRATES: Nor is every one qualified to attend to dogs, but only the huntsman?
1642	SOCRATES: Of whom?
1642	SOCRATES: Or suppose that we differ about magnitudes, do we not quickly end the differences by measuring?
1642	SOCRATES: Ought we to enquire into the truth of this, Euthyphro, or simply to accept the mere statement on our own authority and that of others?
1642	SOCRATES: Piety, then, is pleasing to the gods, but not beneficial or dear to them?
1642	SOCRATES: Tell me then, oh tell me-- what is that fair work which the gods do by the help of our ministrations?
1642	SOCRATES: Then once more the assertion is repeated that piety is dear to the gods?
1642	SOCRATES: Then piety, Euthyphro, is an art which gods and men have of doing business with one another?
1642	SOCRATES: Then the same things are hated by the gods and loved by the gods, and are both hateful and dear to them?
1642	SOCRATES: Then we must begin again and ask, What is piety?
1642	SOCRATES: Then, if piety is a part of justice, I suppose that we should enquire what part?
1642	SOCRATES: Upon this view, then, piety is a science of asking and giving?
1642	SOCRATES: Well, but speaking of men, Euthyphro, did you ever hear any one arguing that a murderer or any sort of evil- doer ought to be let off?
1642	SOCRATES: Well; and now tell me, is that which is carried in this state of carrying because it is carried, or for some other reason?
1642	SOCRATES: What is the charge?
1642	SOCRATES: Who is he?
1642	SOCRATES: Why, has the fugitive wings?
1642	Shall I tell you in what respect?
1642	Shall this be our definition of piety and impiety?
1642	Socrates, who is desirous of stimulating the indolent intelligence of Euthyphro, raises the question in another manner:''Is all the pious just?''
1642	Surely you can not be concerned in a suit before the King, like myself?
1642	Tell me, then-- Is not that which is pious necessarily just?
1642	To what end do we serve the gods, and what do we help them to accomplish?
1642	Was not that said?
1642	Were we not saying that the holy or pious was not the same with that which is loved of the gods?
1642	What are they?
1642	What do you say?
1642	What else can I say, confessing as I do, that I know nothing about them?
1642	What should I be good for without it?
1642	What then is piety?
1642	Would you not say that victory in war is the chief of them?
1642	Would you say that when you do a holy act you make any of the gods better?
1642	You know that in all such cases there is a difference, and you know also in what the difference lies?
1642	and what are you doing in the Porch of the King Archon?
1642	are you the pursuer or the defendant?
1642	my companion, and will you leave me in despair?
1642	my good man?
1642	or, is that which is pious all just, but that which is just, only in part and not all, pious?
27458	And how can thy father- land, after having been taken by the spear through thy means, ever be an ally to thee? 27458 And are we to expect that any one will get the mastery of Jove? 27458 And didst thou chance to advance even beyond this? 27458 And do the creatures of a day now possess bright fire? 27458 And for what offenses art thou paying the penalty? 27458 And has he no refuge from this misfortune? 27458 And how is it that thou art not dismayed blurting out words such as these? 27458 And how not so, I, who through Jupiter am suffering ill? 27458 And how shall it be his good pleasure? 27458 And is no period to thy toils set before thee? 27458 And what Justice shall staunch the fountain of thy mother''s tears? 27458 And what new event is happening to our city? 27458 And yet what is it I am saying? 27458 Ay, but in foresight along with boldness[27] what mischief is there that thou seest to be inherent? 27458 But why ask its nature? 27458 By finding what remedy for this malady? 27458 Came they even to that? 27458 Can not ye endure it in silence, and confusion to ye? 27458 Celestial or mortal? 27458 Come, my friend, own how boonless was the boon; say where is any aid? 27458 Does not then the sovereign of the gods seem to you to be violent alike toward all things? 27458 Dreadest thou not this the rather? 27458 For in what point doth his fate fall short of insanity? 27458 For some are advancing against the towers in all their numbers, in all their array;( what will become of me?) 27458 From whence utterest thou the name of my father? 27458 Have I not known two monarchs[78] dethroned from it? 27458 Hear ye, or hear ye not, the clash of bucklers? 27458 Heard''st thou, or heard''st thou not, or am I speaking to a deaf woman? 27458 Hearest thou the address of the ox- horned maiden? 27458 How is it that thou urgest me to practice baseness? 27458 How sayest thou? 27458 How shall I have the heart neither to bewail thee nor to escort thee to the tomb? 27458 How, when will it be thy destiny to make the haven and see the end of these thy sufferings? 27458 How, where must a termination of these toils arise? 27458 I grant it-- but how is it possible to disobey the Sire''s word? 27458 In what manner? 27458 In what will mortals be able to alleviate these agonies of thine? 27458 In what, in what, O son of Saturn, hast thou, having found me transgressing, shackled me in these pangs? 27458 Is Jupiter then less powerful than these? 27458 Is it by a consort that he is to be ejected from his throne? 27458 Is it indeed on charges such as these that Jupiter is both visiting thee with indignities, and in no wise grants thee a respite from thy pains? 27458 Is it not then enough that I take measures for this? 27458 Is it that you may contemplate my misfortunes, and as sympathizing with my woes that thou hast come? 27458 Knowest thou not this then, Prometheus, that words are the physicians of a distempered feeling? 27458 O thou that didst dawn a common benefit upon mortals, wretched Prometheus, as penance for what offense art thou thus suffering? 27458 Of what trespass is the retribution destroying thee? 27458 Oh dark and fatal curse of the race and of OEdipus, what horrible chill is this that is falling upon my heart? 27458 Oh ye blessed beings, seated on your glorious thrones,''tis high time for us to cling to your statues-- why do we deeply sighing delay? 27458 ST. Again thou art hanging back, and sighest thou over the enemies of Jupiter? 27458 Sawest thou not the powerless weakness, nought better than a dream, in which the blind race of men is entangled? 27458 Say who it was that bound thee fast in this cleft? 27458 Seem I to thee in aught to be dismayed at, and to crouch beneath the new gods? 27458 Seest thou not that thou didst err? 27458 Shall I then prostrate myself before the statues of the divinities? 27458 Shall child of mine release thee from thy ills? 27458 Shall not this, then, be at the disposal of the gods? 27458 Thou too in thy turn[57] art crying out and moaning: what wilt thou do then, when thou learnest the residue of thy ills? 27458 To what point is the deity conducting the issue? 27458 What Nemesis can feel offended at this? 27458 What can I devise? 27458 What dost thou impute to me also any blame for thy mischances? 27458 What gain then is it for me to live? 27458 What hope is there? 27458 What of these things can speech picture? 27458 What relief can come from the creatures of a day? 27458 What shall I do? 27458 What shall I say? 27458 What then? 27458 What will become of it? 27458 What will become of me? 27458 What wilt thou do? 27458 What with him who hath lately seated himself on the throne that ruleth over all? 27458 What, but that of a certainty troubles on troubles are constant inmates of this house? 27458 What? 27458 When, if not now, shall we set about the orison of the peplus[100] and chaplets? 27458 Who else could do so with better right? 27458 Who is there that sympathizes not with thy sufferings, Jove excepted? 27458 Who of the gods is so hard- hearted as that these things should be grateful to him? 27458 Who then is the pilot of necessity? 27458 Who then will rescue us, who then of gods and goddesses will aid us? 27458 Who will abide his vaunting and not tremble? 27458 Who will agree to this? 27458 Who will engage with him? 27458 Who, then, is he that shall liberate thee in despite of Jupiter? 27458 Who, when the fastenings give way, is fit to be intrusted with the defense of the gate of Proetus? 27458 Who? 27458 Why art thou delaying and vainly commiserating? 27458 Why art thou eager, my son? 27458 Why at what should I be terrified to whom it is not destined to die? 27458 Why loathest thou not the god that is most hateful to the gods, who has betrayed thy prerogative to mortals? 27458 Why then delayest thou to utter the whole? 27458 Why, art thou not a boy, and yet sillier than one, if thou lookest to obtain any information from me? 27458 Why, what is doomed for Jupiter but to reign for evermore? 27458 Wilt thou not be silent? 27458 Wilt thou not then accord to me this boon? 27458 [ 123] Whom wilt thou marshal against this[ foe]? 27458 [ 12] ST. Wilt thou not then bestir thyself to cast fetters about this wretch, that the Sire may not espy thee loitering? 27458 [ 33] And yet who but myself defined completely the prerogative for these same new gods? 27458 [ 45] What land is this? 27458 [ 81] What doth it abate from ravings? 27458 and hast thou too come to be a witness of my pangs? 27458 but why did I not quickly fling myself from this rough precipice, that dashing on the plain I had rid myself of all my pangs? 27458 does the mariner who flees from the stern to the prow[111] find means of escape, when his bark is laboring against the billow of the ocean? 27458 hast thou aught of suffering left to tell to her? 27458 is it possible that Jupiter should ever fall from his power? 27458 knowest thou not exactly, extremely intelligent as thou art, that punishment is inflicted on a froward tongue? 27458 that endure woes such as mine? 27458 what can this hasty motion of birds be which I again hear hard by me? 27458 what means this? 27458 what race? 27458 what sound, what ineffable odor[17] hath been wafted to me, emanating from a god, or from mortal, or of some intermediate nature? 27458 where in the land shall we place them both? 27458 whither do my far- roaming wanderings convey me? 27458 who will purify them? 27458 whom shall I say I here behold storm- tossed in rocky fetters? 27458 wilt thou honor with a tomb him whom our state abhors? 27458 wilt thou shed the blood of thine own brother? 27458 wilt thou, O Mars, ancient guardian of our soil, abandon thine own land? 27458 ye that overthrew the walls of your palace, and having cast an eye on bitter monarchy, how have ye now settled your claims with the steel? 10523 Is that a curse?"
10523	Not died for thee?...
10523	''Tis not Alcestis?
10523	''Tis not Alcestis?]
10523	''Tis so?
10523	''Twould please thee, so?...
10523	(_ A pause; then suddenly_) Where lies the tomb?--Where shall I find her now?
10523	(_ Recovering_) Where am I?
10523	(_ Taking the_ LITTLE GIRL_ to her_) What good And gentle care will guide thy maidenhood?
10523	-- Does this mean"Go on being hospitable, as you have been,"or"Learn after this not to take liberties with other guests"?
10523	--Admetus cast that dear wife to the grave Alone, with none to see?
10523	--Dead, and this quiet?
10523	--Hear ye no sob, or noise of hands Beating the breast?
10523	--No end, no end, Wilt thou lay to lamentations?
10523	--Why?
10523	--Yet''tis this very day...--This very day?
10523	A stranger, or of kin to thee?
10523	A wife dead; a dear chair Empty: is that so rare?
10523	A woman dead, of no one''s kin; why grieve So much?
10523	ADMETUS(_ approaching with awe_), Beloved eyes; beloved form; O thou Gone beyond hope, I have thee, I hold thee now?
10523	Again, what are the feelings of Admetus himself?
10523	Ah, and what paths are these I tread?
10523	Ah, then she may yet... she may yet grow old?
10523	Alcestis?...
10523	And after, think you he would mannerly Take what was set before him?
10523	And aid this house unjustly?
10523	And dare I touch her, greet her, as mine own Wife living?
10523	And had I turned the stranger from my door, Who sought my shelter, hadst thou praised me more?
10523	And he who feeds such beasts, who was his sire?
10523	And how can I, forlorn of thee, live on?
10523	And is Admetus in his home?
10523	And is it life, To live with such an oath hung o''er her head?
10523	And more, when bards tell tales, were it not worse My house should lie beneath the stranger''s curse?
10523	And now wilt mourn for her?
10523	And this good damsel, thou wilt take her home?
10523	And thy charge I fain would hold Sacred.--If not, wouldst have me keep her in The women''s chambers... where my dead hath been?
10523	And who hath said that Love shall bring More joy to man than fear and strife?
10523	Art thou mad?
10523	Because none wrongs thee, thou must curse thy sire?
10523	Bitter the homeward way, Bitter to seek A widowed house; ah me, Where should I fly or stay, Be dumb or speak?
10523	But how... how didst thou win her to the light?
10523	But how...?
10523	But now How dare I enter in?
10523	But where?
10523	But why this mourning hair, this garb of woe?
10523	Children, ye heard his promise?
10523	Died she through me?...
10523	Dost comprehend things mortal, how they grow?...
10523	Doth it win, with no man''s telling, Some high vision of the truth?
10523	For men whom the Gods had slain He pitied and raised again; Till God''s fire laid him low, And now, what help have we?
10523	For never shall ye be From henceforth under the same roof with me.... Must I send heralds and a trumpet''s call To abjure thy blood?
10523	Friend, why so solemn and so cranky- eyed?
10523	Given this form and this story, the next question is: What did Euripides make of them?
10523	Go forth, when none is there To give me a parting word, and I to her?...
10523	Hath mine own friend so wronged me in his hall?
10523	Have they nostrils breathing flame?
10523	Heard''st thou not of yore The doom that she must meet?
10523	How break the snare That is round our King?
10523	How came she to be in Thy house to die?
10523	How can an old life weigh against a young?
10523	How canst thou?
10523	How could I have this damsel in my sight And keep mine eyes dry?
10523	How could I lay this woman where my bride Once lay?
10523	How could he?...
10523	How often with these kings of Ares''kind Must I do battle?
10523	How other?
10523	How should thy revelling hurt, if that were all?
10523	How, master?
10523	How?
10523	I might have lived to we d some prince of pride, Dwell in a king''s house.... Nay, how could I, torn From thee, live on, I and my babes forlorn?
10523	I still fear: what makes your speech so brave?
10523	If Heracles set out straight to the grave and Admetus with the procession was returning from the grave, how was it they did not meet?
10523	If Milton had had to make a child speak in_ Paradise Lost_, what sort of diction would he have given it?
10523	If my truth of tongue Gives pain to thee, why didst thou do me wrong?
10523	Is he strange to thee?
10523	Is it magnificent hospitality, or is it gross want of tact?
10523	Is not life his one desire?
10523	Is one in all this land more hospitable, One in all Greece?
10523	Is she alive or dead?
10523	Is there wit in Death, who seemed so blind?
10523	Is this some real grief he hath hid from me?
10523	Live?
10523	Look in her face; Look; is she like...?
10523	Man, hast thou heard nothing of our woe?
10523	Must I go starved because some stranger dies?
10523	My broad lands shall be made Thine, as I had them from my father.... Say, How have I wronged thee?
10523	My son, whom seekest thou... some Lydian thrall, Or Phrygian, bought with cash?...
10523	My wife... she whom I buried?
10523	Nay, daughter, can the same soul live and die?
10523	No mourners''cries For one they can not save?
10523	Not easy?
10523	O Zeus, What escape and where From the evil thing?
10523	Oh, what has happened?
10523	Oh, why didst hinder me to cast This body to the dust and die With her, the faithful and the brave?
10523	One cometh?...
10523	Or doth God mock at me And blast my vision with some mad surmise?
10523	Or how could any wife more shining make Her lord''s love, than by dying for his sake?
10523	Or, entered, how Go forth again?
10523	Otherwise, Let all these questions sleep and just obey My counsel.... Thou believest all I say?
10523	Our King is in his house, Lord Heracles.-- But say, what need brings thee in days like these To Thessaly and Pherae''s wallèd ring?
10523	P. 30, l. 518 ff., Not thy wife?
10523	P. 46, l. 805 ff., A woman dead, of no one''s kin: why grieve so much?]
10523	Pheres:"_ I_ greedy?
10523	Prince, why wilt thou smite The smitten?
10523	Say, is she living still Or dead, your mistress?
10523	She hath such tendance as the dying crave?
10523	Such mocking beside all my pain shall I Endure.... What profit was it to live on, Friend, with my grief kept and mine honour gone?
10523	Surely Admetus suffers, even to- day, For this true- hearted love he hath cast away?
10523	Surely not thy wife?
10523	THANATOS(_ sneering_) And if words help thee not, an arrow must?
10523	The Leader in the dialogue blames him("Art thou mad?")
10523	The line( 691)[ Greek: chaireis horon phos, patera d''ou chairein dokeis];("Thou lovest the light, thinkest thou thy father loves it not?")
10523	There is no hope, methinks, to save her still?
10523	Thou callest him thy friend; how didst thou dare Keep hid from him the burden of thy care?
10523	Thou hast touched her?
10523	Thou know''st not?
10523	Thou lovest this light: shall I not love it, I?...
10523	Thou will not grant me, then, this boon?
10523	Thou wilt stay Unwed for ever, lonely night and day?
10523	Thy words have some intent: what wouldst thou say?
10523	Time?
10523	To Pherae am I come By now?
10523	To break the news gently, or to retort his own mystification upon him?
10523	Touched her?...
10523	What are we to think of this behaviour?
10523	What can I do but weep alone, Alone alway, when such a wife is gone?...
10523	What dare ye for him?"
10523	What hast thou said?
10523	What have I kept away?
10523	What lamb on the altar- strand Stricken shall comfort me?
10523	What mak''st thou at the gate, Thou Thing of Light?
10523	What meaneth this?
10523	What must she, Who seeketh to surpass this woman, be?
10523	What prize doth call thee, and to what far place?
10523	What profit hast thou in such manslaying?
10523	What profit will thy dead wife gain thereby?
10523	What seekest thou?
10523	What tiding shall we hear?...
10523	What woman wilt thou find at father''s side?
10523	What?
10523	When within a thing so sad Lies, thou wilt house a stranger?
10523	Where Is grief like mine, whose wife is dead?
10523	Where in my castle could so young a maid Be lodged-- her veil and raiment show her young: Here, in the men''s hall?
10523	Where is such power?
10523	Where shall I turn for refuge?
10523	Who is it that has died?
10523	Who is it that is dead?
10523	Who will be happier, shouldst thou always weep?
10523	Why could it not have been some one less important to him?
10523	Why here?
10523	Why is Admetus here then, not below?
10523	Why need she die?
10523	Why standeth she so still?
10523	Why, for instance, does Heracles mystify Admetus with the Veiled Woman?
10523	Wilt overtread The eternal judgment, and abate And spoil the portions of the dead?
10523	Wilt say I failed in duty to thine age; For that thou hast let me die?
10523	Wrong?
10523	Ye shapes that front me, wall and gate, How shall I enter in and dwell Among ye, with all Fortune''s spell Dischanted?
10523	says Pheres;"are you cursing because nobody does you any harm?"
10523	to affright withal By cursing?
1600	''And how, Socrates,''she said with a smile,''can Love be acknowledged to be a great god by those who say that he is not a god at all?''
1600	''And is that which is not wise, ignorant?
1600	''And is this wish and this desire common to all?
1600	''And not only the possession, but the everlasting possession of the good?''
1600	''And what does he gain who possesses the good?''
1600	''And what may that be?''
1600	''And what,''I said,''is his power?''
1600	''And who are they?''
1600	''And who,''I said,''was his father, and who his mother?''
1600	''And you admitted that Love, because he was in want, desires those good and fair things of which he is in want?''
1600	''And you mean by the happy, those who are the possessors of things good or fair?''
1600	''But how can he be a god who has no portion in what is either good or fair?''
1600	''But who then, Diotima,''I said,''are the lovers of wisdom, if they are neither the wise nor the foolish?''
1600	''But why of generation?''
1600	''By those who know or by those who do not know?''
1600	''Do you know what I am meditating?
1600	''How can that be?''
1600	''Hush,''she cried;''must that be foul which is not fair?''
1600	''Right opinion,''she replied;''which, as you know, being incapable of giving a reason, is not knowledge( for how can knowledge be devoid of reason?
1600	''Still,''she said,''the answer suggests a further question: What is given by the possession of beauty?''
1600	''Then if this be the nature of love, can you tell me further,''she said,''what is the manner of the pursuit?
1600	''Then love,''she said,''may be described generally as the love of the everlasting possession of the good?''
1600	''To which must be added that they love the possession of the good?''
1600	''What are you meditating?''
1600	''What do you mean, Diotima,''I said,''is love then evil and foul?''
1600	''What is he, Diotima?''
1600	''What then is Love?''
1600	''What then?''
1600	''What then?''
1600	''Why, then,''she rejoined,''are not all men, Socrates, said to love, but only some of them?
1600	''Will you have a very drunken man as a companion of your revels?
1600	''Would you desire better witness?''
1600	And I remember her once saying to me,''What is the cause, Socrates, of love, and the attendant desire?
1600	And Socrates, looking at Eryximachus, said: Tell me, son of Acumenus, was there not reason in my fears?
1600	And am I not right in asserting that there are two goddesses?
1600	And are you not a flute- player?
1600	And as you have spoken so eloquently of his nature, may I ask you further, Whether love is the love of something or of nothing?
1600	And does he possess, or does he not possess, that which he loves and desires?
1600	And first tell me, he said, were you present at this meeting?
1600	And if this is true, Love is the love of beauty and not of deformity?
1600	And now, said Socrates, I will ask about Love:--Is Love of something or of nothing?
1600	And suppose further, that when he saw their perplexity he said:''Do you desire to be wholly one; always day and night to be in one another''s company?
1600	And the admission has been already made that Love is of something which a man wants and has not?
1600	And when you say, I desire that which I have and nothing else, is not your meaning that you want to have what you now have in the future?''
1600	And would you call that beautiful which wants and does not possess beauty?
1600	And you would say the same of a mother?
1600	Are they not all the works of his wisdom, born and begotten of him?
1600	Are we to have neither conversation nor singing over our cups; but simply to drink as if we were thirsty?
1600	But Love desires the beautiful; and then arises the question, What does he desire of the beautiful?
1600	But before the many you would not be ashamed, if you thought that you were doing something disgraceful in their presence?
1600	But first tell me; if I come in shall we have the understanding of which I spoke( supra Will you have a very drunken man?
1600	But what have you done with Socrates?
1600	But why again does this extend not only to men but also to animals?
1600	By Heracles, he said, what is this?
1600	By all means; but who makes the third partner in our revels?
1600	Can you tell me why?''
1600	Consider then: How can the drinking be made easiest?
1600	Do you expect to shoot your bolt and escape, Aristophanes?
1600	Eryximachus said: What is this, Alcibiades?
1600	First, is not love of something, and of something too which is wanting to a man?
1600	For he who is anything can not want to be that which he is?
1600	For what lover would not choose rather to be seen by all mankind than by his beloved, either when abandoning his post or throwing away his arms?
1600	He desires, of course, the possession of the beautiful;--but what is given by that?
1600	He must agree with us-- must he not?
1600	I am especially struck with the beauty of the concluding words-- who could listen to them without amazement?
1600	I asked;''Is he mortal?''
1600	I said,''O thou stranger woman, thou sayest well; but, assuming Love to be such as you say, what is the use of him to men?''
1600	I was astonished at her words, and said:''Is this really true, O thou wise Diotima?''
1600	I will also tell, if you please-- and indeed I am bound to tell-- of his courage in battle; for who but he saved my life?
1600	Is he not like a Silenus in this?
1600	Is that the meaning of your praise?
1600	Is there anything?''
1600	Man may be supposed to act thus from reason; but why should animals have these passionate feelings?
1600	May I say without impiety or offence, that of all the blessed gods he is the most blessed because he is the fairest and best?
1600	Of what am I speaking?
1600	On his appearing he and the host jest a little; the question is then asked by Pausanias, one of the guests,''What shall they do about drinking?
1600	Or shall I crown Agathon, which was my intention in coming, and go away?
1600	Or who would desert his beloved or fail him in the hour of danger?
1600	Or who would not have such children as Lycurgus left behind him to be the saviours, not only of Lacedaemon, but of Hellas, as one may say?
1600	See you how fond he is of the fair?
1600	She said to me:''And do you expect ever to become a master in the art of love, if you do not know this?''
1600	So I gave him a shake, and I said:''Socrates, are you asleep?''
1600	Socrates asks: Who are his father and mother?
1600	That is, of a brother or sister?
1600	The same to you, said Eryximachus; but what shall we do?
1600	Then Love wants and has not beauty?
1600	Then in wanting the beautiful, love wants also the good?
1600	Then it must have been a long while ago, he said; and who told you-- did Socrates?
1600	Then would you still say that love is beautiful?
1600	Then, said Glaucon, let us have the tale over again; is not the road to Athens just made for conversation?
1600	What are you about?
1600	What do you suppose must have been my feelings, after this rejection, at the thought of my own dishonour?
1600	What do you think, Eryximachus?
1600	What do you think?
1600	What do you want?
1600	What say you to going with me unasked?
1600	Who will deny that the creation of the animals is his doing?
1600	Who would not emulate them in the creation of children such as theirs, which have preserved their memory and given them everlasting glory?
1600	Who would not sooner have these children of the mind than the ordinary human ones?
1600	Who, if not you, should be the reporter of the words of your friend?
1600	Who, when he thinks of Homer and Hesiod and other great poets, would not rather have their children than ordinary human ones?
1600	Why then is there all this flutter and excitement about love?
1600	Why, my dear friend, said Socrates, must not I or any one be in a strait who has to speak after he has heard such a rich and varied discourse?
1600	Will that be agreeable to you?
1600	Will you drink with me or not?''
1600	Will you laugh at me because I am drunk?
1600	Would he who is great, desire to be great, or he who is strong, desire to be strong?
1600	Would that be an ignoble life?''
1600	Yet let me ask you one more question in order to illustrate my meaning: Is not a brother to be regarded essentially as a brother of something?
1600	You were quite right in coming, said Agathon; but where is he himself?
1600	and do all men always desire their own good, or only some men?--what say you?''
1600	and was I not a true prophet when I said that Agathon would make a wonderful oration, and that I should be in a strait?
1600	and what is the object which they have in view?
1600	do you not see that there is a mean between wisdom and ignorance?''
1600	etc.)?
1600	said Alcibiades: shall I attack him and inflict the punishment before you all?
1600	said Socrates; are you going to raise a laugh at my expense?
1600	what are they doing who show all this eagerness and heat which is called love?
1673	And that person is he who is good at calculation-- the arithmetician?
1673	But is it better to do wrong intentionally or unintentionally?
1673	But to return: what say you of Odysseus and Achilles?
1673	EUDICUS: Why are you silent, Socrates, after the magnificent display which Hippias has been making?
1673	For example, had a man better have a rudder with which he will steer ill, voluntarily or involuntarily?
1673	For who always does justice to himself, or who writes with equal care at all times?
1673	HIPPIAS: Certainly not, Socrates; what makes you say so?
1673	HIPPIAS: Certainly; how can I have any other?
1673	HIPPIAS: What do you mean, Socrates?
1673	HIPPIAS: Where is that?
1673	He who runs slowly voluntarily, or he who runs slowly involuntarily?
1673	I will therefore remind you of what you were saying: were you not saying that Achilles was a true man, and Odysseus false and wily?
1673	Is he not the good man?
1673	Is not he who is better made able to assume evil and disgraceful figures and postures voluntarily, as he who is worse made assumes them involuntarily?
1673	Is not the same person best able to speak falsely or to speak truly about diagrams; and he is-- the geometrician?
1673	Must it not be so?
1673	Must not justice, at all events, be one of these?
1673	Please to answer once more: Is not justice a power, or knowledge, or both?
1673	SOCRATES: And Homer must be presumed to have meant that the true man is not the same as the false?
1673	SOCRATES: And are you not likewise said to speak truly about calculation?
1673	SOCRATES: And being as you are the wisest and ablest of men in these matters of calculation, are you not also the best?
1673	SOCRATES: And could you speak falsehoods about them equally well?
1673	SOCRATES: And does not the same hold of astronomy?
1673	SOCRATES: And does not the same hold of the bow and the lyre, the flute and all other things?
1673	SOCRATES: And having this knowledge, are they ignorant, or are they wise?
1673	SOCRATES: And he who runs slowly runs badly?
1673	SOCRATES: And he who runs slowly runs ill, and he who runs quickly runs well?
1673	SOCRATES: And he who runs well is a good runner, and he who runs ill is a bad runner?
1673	SOCRATES: And if a species of doing, a species of action?
1673	SOCRATES: And if justice is knowledge, then the wiser will be the juster soul, and the more ignorant the more unjust?
1673	SOCRATES: And if some one were to ask you what is the sum of 3 multiplied by 700, you would tell him the true answer in a moment, if you pleased?
1673	SOCRATES: And if they are prudent, do they know or do they not know what they do?
1673	SOCRATES: And is it better to possess the mind of an archer who voluntarily or involuntarily misses the mark?
1673	SOCRATES: And is it worse or more dishonourable at a wrestling match, to fall, or to throw another?
1673	SOCRATES: And is not blinking a defect in the eyes?
1673	SOCRATES: And is not running a species of doing?
1673	SOCRATES: And is not the soul which has the greater power and wisdom also better, and better able to do both good and evil in every action?
1673	SOCRATES: And is that your own opinion, Hippias?
1673	SOCRATES: And now do you perceive that the same person has turned out to be false as well as true?
1673	SOCRATES: And should we not desire to have our own minds in the best state possible?
1673	SOCRATES: And tell me, Hippias, are you not a skilful calculator and arithmetician?
1673	SOCRATES: And that would be true of a dog, or of any other animal?
1673	SOCRATES: And the good man is he who has the good soul, and the bad man is he who has the bad?
1673	SOCRATES: And the true differ from the false-- the true and the false are the very opposite of each other?
1673	SOCRATES: And there are bad runners?
1673	SOCRATES: And therefore you would be the most able to tell the truth about these matters, would you not?
1673	SOCRATES: And to do injustice is to do ill, and not to do injustice is to do well?
1673	SOCRATES: And were you not yourself just now shown to be best able to speak falsely about calculation?
1673	SOCRATES: And what do you say about grace, Hippias?
1673	SOCRATES: And what would you say of an unmusical voice; would you prefer the voice which is voluntarily or involuntarily out of tune?
1673	SOCRATES: And what would you say of the art of medicine;--has not the mind which voluntarily works harm to the body, more of the healing art?
1673	SOCRATES: And what would you say of the characters of slaves?
1673	SOCRATES: And will not the better and abler soul when it does wrong, do wrong voluntarily, and the bad soul involuntarily?
1673	SOCRATES: And will our minds be better if they do wrong and make mistakes voluntarily or involuntarily?
1673	SOCRATES: And would you choose to possess goods or evils?
1673	SOCRATES: And would you rather always have eyes with which you might voluntarily blink and not see, or with which you might involuntarily blink?
1673	SOCRATES: And would you rather have a horse of such a temper that you may ride him ill voluntarily or involuntarily?
1673	SOCRATES: And would you rather have feet which are voluntarily or involuntarily lame?
1673	SOCRATES: Are you not also skilled in geometry?
1673	SOCRATES: But is not lameness a defect or deformity?
1673	SOCRATES: Do you not see, then, that the same man is false and also true about the same matters?
1673	SOCRATES: Do you say that the false, like the sick, have no power to do things, or that they have the power to do things?
1673	SOCRATES: Does the false man tell lies about other things, but not about number, or when he is making a calculation?
1673	SOCRATES: He and no one else is good at it?
1673	SOCRATES: I am very desirous, Hippias, of examining this question, as to which are the better-- those who err voluntarily or involuntarily?
1673	SOCRATES: In a word, then, the false are they who are wise and have the power to speak falsely?
1673	SOCRATES: Is not that because you are the wisest and ablest of men in these matters?
1673	SOCRATES: Now, Hippias, I think that I understand your meaning; when you say that Odysseus is wily, you clearly mean that he is false?
1673	SOCRATES: O rare Hippias, will you be so good as not to laugh, if I find a difficulty in following you, and repeat my questions several times over?
1673	SOCRATES: Shall we examine other instances?
1673	SOCRATES: That would be the better horse?
1673	SOCRATES: The involuntary is the worse of the two?
1673	SOCRATES: The soul, then, which acts ill, acts voluntarily by power and art-- and these either one or both of them are elements of justice?
1673	SOCRATES: Then Odysseus would appear after all to be better than Achilles?
1673	SOCRATES: Then a man who has not the power of speaking falsely and is ignorant can not be false?
1673	SOCRATES: Then he who involuntarily does evil actions, is worse in a race than he who does them voluntarily?
1673	SOCRATES: Then he who runs badly does a bad and dishonourable action in a race?
1673	SOCRATES: Then in a race, and in running, swiftness is a good, and slowness is an evil quality?
1673	SOCRATES: Then in astronomy also, the same man will be true and false?
1673	SOCRATES: Then in the art of medicine the voluntary is better than the involuntary?
1673	SOCRATES: Then in your own case you deem that which voluntarily acts ill, better than that which involuntarily acts ill?
1673	SOCRATES: Then may we further assume, Hippias, that there are men who are false about calculation and number?
1673	SOCRATES: Then the good man will voluntarily do wrong, and the bad man involuntarily, if the good man is he who has the good soul?
1673	SOCRATES: Then the good runner does this bad and disgraceful action voluntarily, and the bad involuntarily?
1673	SOCRATES: Then the mind which involuntarily errs is worse than the mind which errs voluntarily?
1673	SOCRATES: Then the same person is able to speak both falsely and truly about calculation?
1673	SOCRATES: Then they are prudent, I suppose?
1673	SOCRATES: Then voluntary ungracefulness comes from excellence of the bodily frame, and involuntary from the defect of the bodily frame?
1673	SOCRATES: Then with a horse of better temper, vicious actions would be produced voluntarily; and with a horse of bad temper involuntarily?
1673	SOCRATES: Then, Hippias, he who voluntarily does wrong and disgraceful things, if there be such a man, will be the good man?
1673	SOCRATES: Then, according to you, they are both powerful and wily, are they not?
1673	SOCRATES: Then, according to your view, it would seem that the false are to be ranked in the class of the powerful and wise?
1673	SOCRATES: Then, at a wrestling match, he who voluntarily does base and dishonourable actions is a better wrestler than he who does them involuntarily?
1673	SOCRATES: This would be the better mind for the purposes of archery?
1673	SOCRATES: Well, and does not the same hold in that science also?
1673	SOCRATES: Well, but at a wrestling match-- which is the better wrestler, he who falls voluntarily or involuntarily?
1673	SOCRATES: Which of the two then is a better runner?
1673	SOCRATES: Who can they be?
1673	SOCRATES: Who, then, Hippias, is discovered to be false at calculation?
1673	SOCRATES: Why, were not the voluntary liars only just now shown to be better than the involuntary?
1673	Which is the better of the two?
1673	Why do you not either refute his words, if he seems to you to have been wrong in any point, or join with us in commending him?
1673	Will you tell me, and then I shall perhaps understand you better; has not Homer made Achilles wily?
1673	Would the ignorant man be better able to tell a falsehood in matters of calculation than you would be, if you chose?
1673	Would you not call a man able who could do that?
1673	and in what particular does either surpass the other?
5221	And who were the rascals who were being shaved last night by the light of the moon?
5221	But why should I keep you longer in suspense? 5221 But why should they shave themselves like suppliants?"
5221	But,demanded he,"what is this ambush?
5221	Father,I quavered,"on your word of honor, can you tell me whose ship this is, and whom she has aboard?"
5221	It is unfortunate,( said I to myself,)"that the lad has so taken our friend''s fancy, but what of it?
5221	Not a bad scheme,Eumolpus agreed,"if it could only be carried out: but who could help seeing you when you start?
5221	So someone aboard my ship cut off his hair, did he?
5221	Still, what''s to prevent our searching the ship?
5221	Well, what''s to prevent our putting on an extravaganza?
5221	What do you take me for, a beast of burden?
5221	What fury,she exclaims,"turns peace to war?
5221	What was he after in that ardent assault?
5221	Where is your evil temper now?
5221	Where is your unbridled passion? 5221 ''What good will it do you to die of hunger?'' 5221 Being tied up could be endured for one day, but suppose it might have to be for longer? 5221 But why sorrow for trifles? 5221 Can art or sane reason rouse wallowing Rome from the offal And break the voluptuous slumber in which she is sunken? 5221 Can we trim our beards after the foreign style? 5221 Can you then see how it would be possible to let off those whom a god has, himself, delivered up to punishment? 5221 Do you imagine that we, who are young and unused to hardship, could endure the filthy rags and lashings necessary to such an operation, as statues do? 5221 Embracing Giton, I wept aloud:Did we deserve this from the gods,"I cried,"to be united only in death?
5221	How can they fear my glory or see in my battles A menace?
5221	If bare, what would it mean if not proscribing ourselves?"
5221	If muffled, who would not want to lend the sick man a hand?
5221	Is not nature''s every masterpiece common to all?
5221	Oh thou lover eternally faithful to change, and Possession''s betrayer, dost own thyself crushed by the power Of Rome?
5221	Or must it be fury and war and the blood- lust of daggers?"
5221	Or to surrender an uncondemned spirit before the fates demand it?
5221	Peeved at being disturbed,"So,"he snapped,"this was the reason you wished to have us quartered in the most inaccessible spot on deck, was it?
5221	Shall love alone, then, be stolen, rather than be regarded as a prize to be won?
5221	Then again, if they sought reconciliation through a mediator, why did you do your best to conceal them while employed in their behalf?
5221	Thou, Cesar divine, why delayest thou now thine invasion?
5221	Thou, Magnus, dost not know the secret Of holding the hills of Rome?
5221	Tryphaena was fired with lust at this sight,"What was Lycas up to?"
5221	We ca n''t force our legs out into the form of a bow or walk with our ankle- bones on the ground, can we?
5221	We ca n''t harrow our foreheads with scars, can we?
5221	We ca n''t kink our hair with a curling- iron, can we?
5221	We ca n''t make our lips so hideously thick, can we?
5221	What can be more beautiful than water?
5221	What could we do then?
5221	What could you ask, or wish for, more?
5221	What evil deed Was by these hands committed?
5221	What good will it do you when I''ve informed you that Lycas of Tarentum is master of this ship and that he carries Tryphaena as an exile to Tarentum?"
5221	What if we should be becalmed?
5221	What if we were struck by a storm from the wrong quarter of the heavens?
5221	What salamander singed off your eyebrows?
5221	What should the injured parties do when the guilty run into their own punishment?
5221	What''s the use of seeking information through a third person, anyway?
5221	Who is this Hannibal who sails with us?
5221	Why die before our time?
5221	Why not shake off this womanish weakness and enjoy the blessings of light while you can?
5221	Why smash not the gates, why not level the walls of the cities, Their treasures to pillage?
5221	With bare?
5221	With muffled heads?
5221	Would you recall the dead from the reluctant fates?
5221	You poisoner, what god did you vow your hair to?
5221	You scoundrel, what have you to say for yourself?
5221	he grumbled,"or a scow for carrying stone?
5221	said Lycas, after he had expiated Tryphaena''s dream,"so that we will not be guilty of neglecting the revelations of Providence?"
5221	she asked,''or to bury yourself alive''?
5221	who courts his end By drawing sword amidst these waves?
7524	Can you imagine that the Romans are as brave in war as they are licentious in peace? 7524 How often on a march, when embarrassed with mountains, bogs and rivers, have I heard the bravest among you exclaim,''When shall we descry the enemy? 7524 Might they not have been lost by some of these people in one of their landings? 7524 Tacitus answered,You know me from your reading,"to which the knight quickly replied,"Are you then Tacitus or Pliny?"
7524	What has the East, which has itself lost Pacorus, and suffered an overthrow from Ventidius,[ 196] to boast against us, but the slaughter of Crassus?
7524	[ 35] Not that I would assert that no veins of these metals are generated in Germany; for who has made the search?
7524	when shall we be led to the field of battle?''
21920	..._ ecquem_... qui sic tabuerit longo meministis in aeuo?"''
21920	/ quid magis est saxo durum, quid mollius unda?
21920	/ simul_ consilium cum re_ amisti?''.
21920	262ul( Lenz), F3?
21920	40 quid fuerat Magno maius?
21920	50[ quid iuuat extinctos ferrum demittere in artus?
21920	A DEMENS.=_ A_ indicates a certain amount of sympathy with the person addressed, as can be seen from_ Tr_ V x 51- 52''quid loquor,_ a demens_?
21920	ALCINOO.= Note the quadrisyllable ending, and compare_ EP_ II ix 41- 42''quis non Antiphaten Laestrygona deuouet?
21920	AVDITA EST CVI NON.= Compare_ Met_ XV 319- 20''_ cui non audita est_ obscenae Salmacis undae/ Aethiopesque lacus?''.
21920	André says of the present passage,''C''est oublier le poème_ Contre Ibis_'', but Housman wrote''Who was Ibis?
21920	Compare_ Tr_ I i 61( to his poem)''ut titulo careas, ipso noscere_ colore_'', at which Luck cites Martial XII ii 17- 18''quid titulum poscis?
21920	For a different use, see_ Met_ III 640- 41''_ dextera_[_ uar_ dextra] Naxos erat:_ dextra_ mihi lintea danti/"quid facis, o demens?
21920	For discussions see Löfstedt II 79- 96 and Shackleton Bailey on_ Att_ III x 2''possum obliuisci_ qui fuerim_, non sentire qui sim?''.
21920	For the idiom Williams cites Plautus_ Mil_ 1020''"breuin an longinquo sermoni?"
21920	For_ in ora_, compare Catullus XL 5''an ut peruenias_ in ora_ uulgi[_ sc_ hoc facis]?
21920	For_ res lassae_ in Ovid, compare_ Tr_ I v 35''quo magis, o pauci,_ rebus_ succurrite_ lassis_'',_ Tr_ V ii 41''unde petam_ lassis_ solacia_ rebus_?
21920	HAEC MERITIS REFERATVR GRATIA.= Similar phrasing at_ Met_ V 14- 15''meritisne haec gratia tantis/ redditur?
21920	Heinsius had difficulty with the passage:''an_ Tymelen_?
21920	In II xv, Ovid imagines that he becomes the ring he is giving his girl:''inrita quid uoueo?
21920	It is mentioned again by Ovid at_ Met_ XV 285- 86''quid?
21920	LAESAQVE.= There seems no reason to replace this with Merkel''s LAPSAQVE(''flowing back''?
21920	MENDIS.= This is probably a form of_ mendum_ rather than of_ menda_; compare Cic_ II Ver_ II 104''quid fuit istic antea scriptum?
21920	NOCVERVNT.=_ Nocere_ again used of the_ Ars Amatoria_ at xiv 20''telaque adhuc demens quae_ nocuere_ sequor?''
21920	Ovid refers again to the episode at_ EP_ II ix 41''quis non Antiphaten Laestrygona deuouet?''.
21920	PONAM SINE NOMINE CRIMEN.=''Shall I put my accusation in my poem without naming you?''.
21920	QVAVIS INCERTIOR AVRA.= Compare_ Her_ VI 109- 10''mobilis Aesonide uernaque incertior aura,/ cur tua polliciti pondere uerba carent?''.
21920	QVID IVVAT EXTINCTOS FERRVM DEMITTERE IN ARTVS?
21920	SI MODO.=''If, that is...''Compare 43- 44''quid mandem quaeris?
21920	The difficulty here is with the apparently already existing_ aura_: what breeze is Ovid referring to?
21920	The same corruption is found in certain manuscripts at_ Met_ III 442- 45( Narcissus speaking)''"_ ecquis_, io siluae, crudelius"inquit"amauit?
21920	The same idiom at_ Her_ IV 151- 52,_ Her_ VII 9''certus es, Aenea, cum foedere soluere naues...?
21920	There is a similar transition at Prop II vi 19- 20''cur exempla petam Graium?
21920	This sense is found in prose: compare Livy I 50 4''cui enim non apparere_ adfectare_ eum imperium in Latinos?''.
21920	_ O_(_ M1FILT_) would indicate rather less sympathy: compare_ Met_ III 640- 41''dextera Naxos erat: dextra mihi lintea danti/"quid facis,_ o demens_?
21920	_ Tenere_ here has the sense''keep to'', as at_ Met_ II 79''ut... uiam_ teneas_''and Q Cic(?)
21920	_ edd_ mea?
21920	an crimen coepi quod miser esse uocas?
21920	an graue sex annis pulchram fouisse Calypso aequoreaeque fuit concubuisse deae?
21920	and Lucan VIII 529- 30''bustum cineresque_ mouere_/ Thessalicos audes bellumque in regna uocare?''.
21920	and_ Met_ IX 147''conquerar an sileam?
21920	at_ scripsi_ uenit et_ BCMFILT_ ueniet_ H_|| nomen] uoto_ H( noto?
21920	aut quis/ munifici mores improbet_ Alcinoi_?''.
21920	cur, si Fortuna recedat, naufragio lacrimas eripis ipse tuo?
21920	di faciant aliquo subeat tibi tempore nostrum nomen, et''heu''dicas''quid miser ille facit?''
21920	diuitis audita est cui non opulentia Croesi?
21920	ecquos tu silices, ecquod, carissime, ferrum duritiae confers, Albinouane, meae?
21920	ergo ego cessabo numquam per carmina laedi, plectar et incauto semper ab ingenio?
21920	ergo ego, ne scribam, digitos incidere cunctor, telaque adhuc demens quae nocuere sequor?
21920	et pudet et metuo semperque eademque precari ne subeant animo taedia iusta tuo; 30 uerum quid faciam?
21920	hic mea cui recitem nisi flauis scripta Corallis, quasque alias gentes barbarus Hister obit?
21920	hic mea cui recitem nisi flauis scripta Corallis, quasque alias gentes barbarus Hister obit?
21920	incipit liber quartus_ B2_ incipit quartus sexto pompeio_ M_ liber · iiii · sexto pompeio_ F_ incipit · iiii · sexto pompeio_ H2(?
21920	insanos"inquit"fateamur amores"''(_ Met_ IX 519),''cur tamen est mihi cura tui tot iam ante peremptis?
21920	ipsam quoque perdere uitam,/ Caesaris offenso numine, dignus eram''and_ Ecl_ II 60- 61''quem fugis,_ a demens_?
21920	materiam quaeris?
21920	miraris quod fallo gregem?
21920	non et Scythicis Hypanis de montibus ortus,/ qui fuerat dulcis, salibus uitiatur amaris?''
21920	ponam sine nomine crimen, an notum qui sis omnibus esse uelim?
21920	quid facis, a demens?
21920	quid mandem quaeris?
21920	quis mel Aristaeo, quis Baccho uina Falerna, Triptolemo fruges, poma det Alcinoo?
21920	quis patriam sollerte magis dilexit Vlixe?
21920	quis te furor"inquit"Acoete?"''.
21920	quis te furor,"inquit"Acoete?"''.
21920	quod_ mendum_ ista litura correxit?''
21920	sed quid solus agam, quaque infelicia perdam otia materia surripiamque diem?
35472	A commonplace?
35472	A not very original remark?
35472	Are her sons slain?
35472	Canst face mine eyes, fresh from thy deed of shame?
35472	Is that so?
35472	Is the coast clear? 35472 No,"is the answer:"Why should men be repelled by one another''s sufferings?"
35472	The fire of Hell,to use Dr. Verrall''s phrase, has been let loose; rage, hatred, revenge, all blazing to the point of madness; what more can befall?
35472	What hope can Iolaus possibly cherish?
35472	Who are you? 35472 Why do they not rush in and save the children?"
35472	Will not his own splendid Myrmidons protect him?
35472	22?
35472	833, from the_ Phrixus_: Who knoweth if the thing that we call death Be Life, and our Life dying-- who knoweth?
35472	?
35472	And artificial and unreal?
35472	And what did this freedom and democracy mean?
35472	Another large experiment of this time is the_ Phoenissae_, or_ Tyrian Women_( 410?).
35472	But Apollo?
35472	But then comes the thought, itself fraught with the wisdom of the sophists:"What if the multitude is bent on evil, or is blind?
35472	But what was it of Admetus to let her die?
35472	But why does it let out the secret of what is coming?
35472	CHAPTER III LIFE CONTINUED: WHAT IS A GREEK TRAGEDY?
35472	Can not we be made wise?
35472	Can we in the least understand what he gained by it?
35472	Did ye hear?
35472	Fame and the crown of the East and chambers piled with gold, what are they all compared with Youth?"
35472	For if He were not re- born, what would happen?
35472	HENCHMAN Ye women, whither shall I go to seek King Theseus?
35472	He tells his story of the Argive attack and its repulse from every gate.--"But what of the two brothers?"
35472	Heard ye the children''s cry?
35472	How closed the snare Of Heaven to slay the shamer of my blood?
35472	How did he die?
35472	How is the Messenger brought on?
35472	If so, why is Apollo the villain of the piece?
35472	Is Aristophanes ironical, and are the scholiasts and grammarians merely stupid?
35472	Is he in this dwelling?
35472	Is it a glorification of ancient Athens, her legends and her shrines?
35472	Is it a pious offering to Apollo, the ancestor of the Ionian race?
35472	Is it quite safe for Athens to break all laws of right?
35472	Is this the result, one is inclined to ask, of the great ideals of democracy and enlightenment?
35472	It is in a fragment of this play that we have the outcry of some sufferer: Doth any feign there is a God in heaven?
35472	Jason has never been able to tell the truth to Medea yet; who could?
35472	Nay, more, why must the cycle of summer and winter roll as it does?
35472	Or is there some explanation for this extraordinary judgment?
35472	Or will he even now soften?
35472	Perhaps he was a miser and had secret stores of wealth?
35472	Some new stroke hath touched, unknown to me The sister cities of my sovranty?
35472	Something has happened, but what?
35472	Suppose a wife murdered her husband, ought her son to slay her?
35472	THESEUS What?
35472	THESEUS(_ as though unmoved_) How slain?
35472	The forbidden name is spoken; there is evidently a moment of shock, but how will Theseus take the news?
35472	The note of the_ Medea_ was struck again some two years later( 426?)
35472	The rude Theban herald enters asking,"Who is monarch of this land?"
35472	Then you can not say, we may ask, that one or other impression is false, and will prove false on further inquiry?
35472	There are many men who are evil but seem righteous; what if the man who is righteous seems to be evil?"
35472	They would surely, as enlightened Athenians, prevent such atrocities?
35472	This letter simply bids her not send the girl.--The Old Slave is bewildered;"What does it mean?"
35472	Very likely just because the City, corrupted by the"charm of words,"had allowed such wicked sophists to live?
35472	Was he not ashamed?"
35472	Was there some other man, whose wife He had like mine defiled, who sought his life?
35472	Were the consciences of the sackers of Melos quite easy during that prologue?
35472	What does it mean?
35472	What else is there in the basket?
35472	What is her miserable life compared with his?
35472	What is it about these men that has made them so different from you and me and the other farmers who meet in the agora on market- day?
35472	What is it?
35472	What must his personal life be, if these were his principles?
35472	What of him?
35472	What sort of man do they take him for, to use his name thus without his authority?
35472	What, then, shall be our method in approaching him?
35472	Why could not they ask his consent?
35472	Why does it spoil the excitement beforehand?
35472	Why must"He"die and men die?
35472	Why should the mothers''grief be made more bitter?
35472	Why then this large place in Thucydides''brief and severe narrative?
35472	Will Theseus guess?
35472	Will Theseus turn in fury on the speaker?
35472	Will he see that this is one of his son''s servants?
35472	Will he soften?
35472	Wilt verily Spill with thine hand that life, the vintage stored Of thine own agony?
35472	Yes?"
35472	_ Voice of a Child within._ What shall I do?
35472	says the angry father in this play; and his son answers,"What_ is_ shame, when the doer feels no shame?"
35472	what else can you expect of them?
35472	what would ye?
35472	who is it?
6003	All powerful Jove Who sways the world below and heaven above, Has sent me down with this severe command: What means thy lingering in the Libyan land? 6003 Are you not ashamed, Trojans,"cried he,"to be a second time shut up behind walls?
6003	But tell me,said the king,"why did they make this horse?
6003	Citizens,he exclaimed,"will you still persist in talking about peace even now that the enemy is almost at your doors?"
6003	Do you dare, base Trojans,said she,"to make war upon us after killing our oxen?
6003	How has this discord arisen? 6003 Is it not a shame, Rutulians, to permit one man to expose his life to danger for you all?
6003	Must I then,said she,"desist from my purpose?
6003	Noble heroine,replied the Rutulian chief,"how can I express my thanks?
6003	Through every heart a shudder ran,''Apollo''s victim-- who the man?''
6003	What offence, O king of heaven,said she,"has my AEneas committed?
6003	What other fortifications have you but this? 6003 Whither do you flee?"
6003	Whither do you rush?
6003	Why do I live, my son,cried he,"at the cost of thy life?
6003	Why do you attempt,said he,"what you have not strength to accomplish?
6003	Ye gods,said he,"why do you seek to alter the decrees of heaven?
6003	AEneas answered:"None of your sisters have we seen, O virgin, or shall we call you goddess, for such you seem to be?
6003	Am I to wait until it pleases Turnus to accept my challenge?
6003	Am I, the queen of heaven, not able to prevent the Trojans from establishing their kingdom in Italy?
6003	Appalled at the sight, Aeneas stood in silence gazing at the apparition while it thus spoke:"Beloved husband, why do you give way to grief?
6003	Are they to be forever persecuted on account of the anger of one goddess?"
6003	Are you not ashamed?
6003	Are you so foolish as to suppose that the enemy are gone, or that any offering of theirs can be free from deception?
6003	Do you dare to drive the Harpies from the place which is their own?
6003	Have you forgotten your father Anchises and your wife and little son?
6003	Have you no pity for your own people?
6003	Have you no regard for your unhappy country, your ancient gods, or your great leaders?"
6003	He knew that he must obey, but how could he break the intelligence to Dido, or what excuse could he offer for so sudden a departure?
6003	How have the Trojans offended?
6003	How was AEneas to find out the wonderful tree?
6003	If upon your death I am resolved to make an alliance with the Trojans, is it not better to put an end to the war while you are still alive?"
6003	Shall one man be permitted to work such destruction in our camp?
6003	Was it for a religious purpose or as an engine of war?"
6003	What is to be the end of their sufferings?
6003	What madness has brought you to Italy?
6003	What miserable doom does fortune reserve for us?
6003	What should he say, or how should he begin?
6003	What will not men to slake such thirst?
6003	When they had eaten the fruit, they proceeded to eat the cakes, upon which Iulus exclaimed,"What, are we eating our tables too?"
6003	Where is your regard for me?
6003	Who then will hereafter worship Juno or offer sacrifices on her altars?"
6003	Why do you hesitate to march against them?"
6003	Why do you hesitate to take advantage of it?
6003	Why should we not settle here in Sicily?
6003	Why then have you incited them to arms?
6003	Why then should we permit fear to overcome us almost at the beginning of the struggle?
6003	Will he approve the union of the two nations?
6003	dost thou, dost thou to grace pretend, Clad, as thou art, in trophies of my friend?
6003	why do you tear an unhappy wretch?
10096	''Fore God, the wisdoms and the greatnesses Of seeming, are they hollow all, as things Of naught?
10096	''Tis bitter that mine eye Should see it.... O ye Argives, was your spear Keen, and your hearts so low and cold, to fear This babe?
10096	''Tis we, thy children; shall no man aid us?
10096	( How?
10096	A deadly wrong they did me, yea within Mine holy place: thou knowest?
10096	Ah, husband still, how shall thy hand be bent To slay me?
10096	Ah, is it thou?
10096	Ah, what bringeth he Of news or judgment?
10096	Ah, woe is me; hath Ajax come again?
10096	Am I still alone?
10096	And Hector''s woe, What is it?
10096	And I, whose slave am I, The shaken head, the arm that creepeth by, Staff- crutchèd, like to fall?
10096	And comest thou now Forth, and hast decked thy bosom and thy brow, And breathest with thy lord the same blue air, Thou evil heart?
10096	And hast thou turned from the Altar of frankincense, And given to the Greek thy temple of Ilion?
10096	And her own Prize that God promised Out of the golden clouds, her virgin crown?...
10096	And is it granted that I speak, or no, In answer to them ere I die, to show I die most wronged and innocent?
10096	And is this not woe?)
10096	And my sons?
10096	And this their King so wise[22], who ruleth all, What wrought he?
10096	And this unhappy one-- would any eyes Gaze now on Hecuba?
10096	And thou, Polyxena, Where art thou?
10096	And thou, what tears can tell thy doom?
10096	And will ye leave her downstricken, A woman, and so old?
10096	And yet, what help?...
10096	And, to say nothing of Zeus, how can the Goddess of Morning rise and shine upon us uncaring?
10096	Argos, belike, or Phthia shall it be, Or some lone island of the tossing sea, Far, far from Troy?
10096	But what minion of the Greek Is this that cometh, with new words to speak?
10096	Canst thou see help, or refuge anywhere?
10096	Dear God, what would they?
10096	Deep in the heart of me I feel thine hand, Mother: and is it he Dead here, our prince to be, And lord of the land?
10096	Do I not know her?
10096	Doth he not go With me, to the same master?
10096	For Helen''s sister''s pride?
10096	For this land''s sake Thou comest, not for Hellas?
10096	For what woe lacketh here?
10096	Had ye so little pride?
10096	Hath that old hate and deep Failed, where she lieth in her ashen sleep?
10096	Heard ye?
10096	Here on the shore Wouldst hold them or amid mine own salt foam?
10096	How have they cast me, and to whom A bondmaid?
10096	How say''st thou?
10096	How shall it be?
10096	How should a poet carve the funeral stone To tell thy story true?
10096	How, for his Spartan bride A tirewoman?
10096	How?
10096	How?
10096	How?
10096	I ask not thee; I ask my own sad thought, What was there in my heart, that I forgot My home and land and all I loved, to fly With a strange man?
10096	I shall do service in the hall Of them that slew.... How?
10096	In the other( Stesichorus,_ Sack of Ilion_(?))
10096	Is it all in vain that our Trojan princes have been loved by the Gods?
10096	Is it the Isle Immortal, Salamis, waits for me?
10096	Is it the Rock that broods Over the sundered floods Of Corinth, the ancient portal Of Pelops''sovranty?''
10096	Is it the flare Of torches?
10096	Is the fall thereof Too deep for all that now is over me Of anguish, and hath been, and yet shall be?
10096	Is''t not rare fortune that the King hath smiled On such a maid?
10096	Know''st thou my bitter stress?
10096	Marked ye?
10096	Mother of him of old, whose mighty spear Smote Greeks like chaff, see''st thou what things are here?
10096	My daughter?
10096	Nay, Hadst thou no surer rope, no sudden way Of the sword, that any woman honest- souled Had sought long since, loving her lord of old?
10096	Nay, why, my little one?
10096	Nay: Why call I on the Gods?
10096	O Fire, Fire, where men make marriages Surely thou hast thy lot; but what are these Thou bringest flashing?
10096	O Helen, Helen, thou ill tree That Tyndareus planted, who shall deem of thee As child of Zeus?
10096	O thou great wealth of glory, stored Of old in Ilion, year by year We watched... and wert thou nothingness?
10096	Or is it tidings heard From some far Spirit?
10096	Or what child meanest thou?
10096	Out of the tent of the Greek king I steal, my Queen, with trembling breath: What means thy call?
10096	Overseas Bear me afar to strange cities?
10096	Polyxena?
10096	Poseidon, god of the sea and its merchandise, and Apollo( possibly a local shepherd god?
10096	Priam, mine own Priam, Lying so lowly, Thou in thy nothingness, Shelterless, comfortless, See''st thou the thing I am?
10096	Say then what lot hath any?
10096	See''st thou what end is come?
10096	Seëst thou, seëst thou?
10096	Shall I thrust aside Hector''s beloved face, and open wide My heart to this new lord?
10096	Shall the ship go heavier for her sin?
10096	She liveth still?
10096	Speak first; wilt thou be one In heart with me and hand till all be done?
10096	Speak, Friend?
10096	Ten years behind ten years athwart his way Waiting: and home, lost and unfriended.... Nay: Why should Odysseus''labours vex my breath?
10096	The flame of the cakes of corn, is it gone from hence, The myrrh on the air and the wreathèd towers gone?
10096	The sainted of Apollo?
10096	Thou hast some counsel of the Gods, or word Spoken of Zeus?
10096	Thou of the Ages[47], O wherefore fleëst thou, Lord of the Phrygian, Father that made us?
10096	Thou pitiest her?
10096	Thy land is fallen and thy lord, and thou A prisoner and alone, one woman; how Canst battle against us?
10096	Tis ordered, this child.... Oh, How can I tell her of it?
10096	To Odysseus''gate My mother goeth, say''st thou?
10096	To watch a tomb?
10096	Weak limbs, why tremble ye?
10096	Weepest thou, Mother mine own?
10096	What fall yet lacketh, ere we touch The last dead deep of misery?
10096	What fashion of the laws of Greece?
10096	What hope have I To hold me?
10096	What is it?
10096	What is there that I fear to say?
10096	What is this?...
10096	What knoweth she of evils like to these, That dead Polyxena, thou weepest for?
10096	What lingereth still, O wounded City, of unknown ill, Ere yet thou diest?
10096	What lord, what land.... Ah me, Phthia or Thebes, or sea- worn Thessaly?
10096	What man now hath her, or what doom?
10096	What meanest thou?
10096	What means that sudden light?
10096	What of Andromache, Wife of mine iron- hearted Hector, where Journeyeth she?
10096	What of joy Falls, or can fall on any child of Troy?
10096	What of that other child Ye reft from me but now?
10096	What seekest thou?
10096	What sought ye then that ye came?
10096	What was the"device"?
10096	What woman''s lips can so forswear her dead, And give strange kisses in another''s bed?
10096	When wast thou taken?
10096	Where lies the galley?
10096	Wherefore should great Hera''s eyes So hunger to be fair?
10096	Wherefore?
10096	Whither moves thy cry, Thy bitter cry?
10096	Whither shall I tread?
10096	Who am I that I sit Here at a Greek king''s door, Yea, in the dust of it?
10096	Who be these on the crested rock?
10096	Who found thee so?
10096	Why call on things so weak For aid?
10096	Why didst thou cheat me so?
10096	Why raise me any more?
10096	Why should I speak the shame of them, before They come?...
10096	Why will ye slay this innocent, that seeks No wrong?...
10096	Will they leave him here to build again The wreck?...
10096	Yea, and thou, And these that lie around, do they not know?
10096	Yet I would ask thee, what decree is gone Forth for my life or death?
10096	and is it come, the end of all, The very crest and summit of my days?
10096	p. 35"Why call on things so weak?"
10096	who is there That prayeth heaven, and in so strange a prayer?
5219	A poor man and a rich man were enemies,Agamemmon began, when:"What''s a poor man?"
5219	But why is n''t Fortunata at the table, Gaius? 5219 But,"demanded Trimalchio,"what did you have for dinner''?"
5219	Habinnas, you were there, I think, I''ll leave it to you; did n''t he say--''You took your wife out of a whore- house''? 5219 What do you think about this?"
5219	What do you think of the fellow in the freedman''s place? 5219 What should we say was the hardest calling, after literature?"
5219	What''s so funny, you curly- headed onion,he bellowed,"are the Saturnalia here, I''d like to know?
5219	What''s that,Trimalchio replied;"do n''t you know her better than that?
5219	What''s that?
5219	What''s that?
5219	When did you pay your twentieth? 5219 When were the gardens at Pompeii bought for me?"
5219	Why do you pray to me?
5219	Why has n''t one of you asked my Fortunata to dance?
5219	You have n''t had anything to eat yet, have you?
5219	You see these things, do n''t you?
5219	''Is Ulysses no better known?''
5219	''Is everything in its place?''
5219	A draggled fox is a fine sight, ai n''t it''?
5219	Ai n''t that the truth, you high- stepping hussy''?
5219	And honestly, what did that fellow ever do for us?
5219	As he had often experienced byplay of this sort he explained,"You see that fellow who is carving the meat, do n''t you?
5219	But I say, you did n''t think I''d be satisfied with any such dinner as you saw on the top of that tray?
5219	But as for Trimalchio,"What the hell''s next?"
5219	But what does it amount to?
5219	CHAPTER THE FORTY- SIXTH"Agamemnon, your looks seem to say, What''s this boresome nut trying to hand us?''
5219	Do you see all those cushions?
5219	He has a good front, too, has n''t he?
5219	He''s worth my attention, ai n''t he?
5219	How could Glyco ever imagine that a sprig of Hermogenes''planting could turn out well?
5219	How could anyone forget to draw a hog?
5219	How could the slave go wrong when he only obeyed orders?
5219	How old would you think he was?
5219	How''s this-- what part of us am I?
5219	I took her off the auction block and made her a woman among her equals, did n''t I?
5219	I''d rather have my reputation than riches, for my part, and before I make an end of this-- who ever dunned me twice?
5219	I''m of the opinion that the first was the more eloquent, but that the last moralizes more beautifully, for what can excel these lines?
5219	India surrenders her pearls; and what mean they to thee?
5219	Is his family so damned fine- haired?
5219	Is it December now?
5219	Or the fire of the ruby?
5219	See the fellow reclining at the bottom of the end couch?
5219	So you''re laughing, are you, Fortunata?
5219	That thy wife decked with sea- spoils adorning her breast and her head On the couch of a stranger lies lifting adulterous legs?
5219	The emerald green, the glass bauble, what mean they to thee?
5219	There came a pause, presently, and"You do n''t any of you know the plot of the skit they''re putting on, do you?"
5219	Trimalchio scrutinized it closely and"What the hell,"he suddenly bawled out,"this hog hain''t been gutted, has it?
5219	Trimalchio shouted,"You''d think he''d only left out a bit of pepper and cummin, would n''t you?
5219	Was ever anyone nearer dead from fright than me?
5219	Well, it''s because the bronze worker I patronize is named Corinthus, and what''s Corinthian unless it''s what a Corinthus makes?
5219	Well, what are you gaping at now, like a billy- goat in a vetch- field?"
5219	Well, what of it?
5219	What is there left to tell?
5219	What part of us grows but always grows less?
5219	What part of us runs but never moves from its place?
5219	What t''hell do I care who laughs?
5219	What the hell''s he got to laugh at?
5219	What would you think happened then?
5219	What''s going to happen to this town, if neither gods nor men take pity on it?
5219	What''s he got to kick about''?
5219	What''s this to you, you gallows- bird, you crow''s meat?
5219	What, grunting- sow, still bawling?
5219	When the crestfallen cook stood at the table and owned up that he had forgotten to bowel him,"So you forgot, did you?"
5219	When the fellow made answer that he was from the fortieth,"Were you bought, or born upon my estates?"
5219	Who could hold a candle to me except, of course, the one and only Apelles?"
5219	Why do we have to put up with an AEdile here, who''s not worth three Caunian figs and who thinks more of an as than of our lives?
5219	You do n''t think I lost my pep, do you?
5219	You have n''t entertained us at all, have you?
5219	You''ve got more coin than we have, have you?
1181	Laws,831 C. If it be pleaded that persuasion is his instrument, not violence; is that no reason rather for a deeper loathing?
1181	Rep.521 A;"Laws,"678 C. And you, Socrates, yourself( their host demanded), what is it you pride yourself upon?
1181	Where will he find a teacher to instruct him in that wisdom?
1181	( 13) Does not this worthy person strike you as somewhat like a bully seeking to pick a quarrel?
1181	( 16) But what( he added, turning to Critobulus) do you most pride yourself upon?
1181	( 2) Was it not enough to set before your guests a faultless dinner, but you must feast our eyes and ears on sights and sounds the most delicious?
1181	( 31) Now all is changed, and who will be at pains to ask me out to dinner any more?
1181	( 32) Philippus would seem to have anticipated Mr. Woodward; see Prologue to"She Stoops to Conquer": Pray, would you know the reason I''m crying?
1181	( 39) Are not all these the outward tokens of true loveliness?
1181	( 56) Is Antisthenes thinking of Callias and Hermogenes?
1181	( 6) Is that your statement?
1181	( 70) Is not Xenophon imputing himself to Socrates?
1181	( 8) Or,"Have you the knowledge also how to play the king?"
1181	( 83)( Socrates exclaimed, when he heard that), what crime can they conceive your boy is guilty of that they should wish to make an end of him?
1181	( 86) Is it not at your house that their noblest citizens are lodged as representatives of a foreign state?
1181	( 90) Are you agreed to that?
1181	( 92) Are you agreed to that?
1181	( 98)( 98) Or,"going to give up business, and hand on the trade to me as your successor?"
1181	( cried Antisthenes); and pray how?
1181	142 D. You have not forgotten( interposed Antisthenes), perhaps, that besides yourself there is not a rhapsodist who does not know these epics?
1181	158 C. The company were charmed to hear him speak, and turned and looked; and some one asked: On what is it then, Autolycus?
1181	And I must needs believe you, for are you not all honourable men?
1181	And amongst all animals, you will tell us that the crab has loveliest eyes?
1181	And did you ever come across a sillier tribe of people than these same rhapsodists?
1181	And do you pretend to make their souls more righteous by putting money in their pockets?
1181	And how do you do that, good sir?
1181	And if his name died on my lips, think you my mind would less recall his memory?
1181	And if that happened, you on your side, it appears, believe the boy will be corrupted?
1181	And is he the better go- between who can make his clients pleasing to one person only, or can make them pleasing to a number?
1181	And is there anything more transcendental than the gods?
1181	And now you, Lycon, tell us, wo n''t you( asked Antisthenes), what it is you take the greatest pride in?
1181	And now, sir, if you do not like this frigid( 10) argument, why do you cause me trouble?
1181	And pray, do they repay you these same moneys?
1181	And there are words that bear the stamp of hate, and words that tend to friendliness?
1181	And this friendship, what is it?
1181	And to this his very name bears witness, for is it not written in Homer?
1181	And what may that be?
1181	And what use will you make of them?
1181	And whence shall a man obtain this chrism?
1181	And why?
1181	And you, Hermogenes, on what do you plume yourself most highly?
1181	And, further, that towards agreeableness, one step at any rate consists in wearing a becoming fashion of the hair and dress?
1181	Are you agreed it is the business of a good go- between to make him( or her) on whom he plies his art agreeable to those with them?
1181	Are you agreed?
1181	Are you aware that you at present are annoying us by silence?
1181	Are you that person commonly nicknamed the thinker?
1181	At this remark they turned their eyes upon the speaker, and several spoke together, asking: Will you make them known to us?
1181	At which sight Callias, turning to the father: Do you know you are the richest man in the whole world, Lycon?
1181	But consider, a snubness of the nose, how is that more beautiful than straightness?
1181	But how is it that you alone, Antisthenes, you misanthrope, love nobody?
1181	But if my tongue is not to wag, whatever shall I do to earn my dinner?
1181	But the lover who depends upon the body,( 41) what of him?
1181	But what can he expect, who stretches forth an eager hand to clutch the body, save to be treated( 47) as a beggar?
1181	But what is it you keep on laughing at-- the wish on my part to reduce to moderate size a paunch a trifle too rotund?
1181	But whence, then?
1181	Can you explain to us?
1181	Can you tell me, then, what need is satisfied by our eyes?
1181	Did ever man anoint himself with oil of myrrh to please his fellow?
1181	Do you consider that the quality of beauty is confined to man, or is it to be found in other objects also?
1181	Do you hear that, my son?
1181	Do you hesitate?
1181	Eh, bless my ears, what''s that?
1181	First, why should love- for- love be given to such a lover?
1181	For what lover would not choose rather to be seen by all mankind than by his beloved, either when abandoning his post or throwing away his arms?
1181	Have you the cramp?
1181	Here Callias demanded: And when our friend( Antisthenes) essays to cross- examine people( 3) at a banquet, what kind of piping( 4) should he have?
1181	Here Lycon interposed: That may be well enough for youths, but what shall we do whose gymnastic days are over?
1181	How can you boast of so discredited an art?
1181	How is it possible that things, in no respect resembling one another, should each and all be beautiful?
1181	How so?
1181	How value less the gods, not more, if being above us they make the void of use to send us rain, and cause their light to shine on us?
1181	How, in the first place, is it possible for him to hate a lover who, he knows, regards him as both beautiful and good?
1181	Is it not from want?
1181	Is that conclusive?
1181	Is that the source of merriment?
1181	Must I discourse to you in answer to the flute?
1181	No doubt, upon the boy?
1181	Oh, Socrates( he answered, deprecatingly), will you not leave it to the arbitrament of Cleinias?
1181	Or would desert his beloved or fail him in the hour of danger?
1181	Pray how?
1181	Pray( interposed Antisthenes),( 7) do you also know the way to be a king?
1181	Pray, do you find it so ridiculous my wishing to improve my health by exercise?
1181	Pray, where''s the wonder?
1181	Sausage Seller.... What for?
1181	Shall we feast on perfumes also?
1181	Since when, then?
1181	Since when?
1181	So beautiful you claim to rival me, you boaster?
1181	Socrates replied: Do you suppose the sad condition of the patient dates from the moment only of our intimacy?
1181	The good go- between will therefore make his choice between them, and teach only what conduces to agreeableness?
1181	The other( in a tone of deep vexation): Pray, what thing of the sort are you aware I ever perpetrated?
1181	Then Callias: What ails you, sirrah?
1181	Then Socrates: Will you never tire of repeating that one name?
1181	Then you possess large property in land?
1181	They could hear the question asked by Dionysus, did she love him?
1181	This is obvious; or else, why do states and nations, one and all, inquire of the gods by divination what they ought to do and what they ought not?
1181	To come to our two noses, which is the more handsome, yours or mine?
1181	To which the host: And that reminds me, a supply of unguents might not be amiss;( 3) what say you?
1181	Was Cleinias there as a"muta persona"?
1181	Well then, do they requite your gifts of gold with gratitude?
1181	Well, and what is it you pride yourself upon, Antisthenes?
1181	Well, let that be( the other answered); answer me one question: How many fleas''feet distance is it, pray, from you to me?
1181	Well, on what then?
1181	What can it be, you laughter- making man, except to set folk laughing?
1181	What does it seem?
1181	What fragrance is left for us?
1181	What have you to say to justify your choice?
1181	What is your belief on this point?
1181	What( Socrates rejoined), shall you be able to maintain that by your beauty you can make us better?
1181	What, then, to nothing, and to nobody?
1181	What, whilst you are talking?
1181	What, would you have me imitate Nicostratus( 1) the actor, reciting his tetrameters( 2) to the music of the fife?
1181	What, would you have me then compare him to worse villains?
1181	When shall I find my willing heart All taken up by Thee?
1181	Whereat Socrates turned to the silent man, and thus accosted him: Hermogenes, what is a drunken brawl?
1181	Whereat Socrates: When will you have done with your gibes, Callias?
1181	Whereupon Hermogenes inquired: Had he then a large amount of money?
1181	Which surely is a better fate than to be called a thoughtless person?
1181	Whom do we choose to bear the sacred olive- shoot( 31) in honour of Athena?--whom else save beautiful old men?
1181	Why do men steal?
1181	You can render people just to all the world, but towards yourself you can not?
1181	You do n''t spend nights with him?
1181	and with the same tongue and lips and voice may speak with modesty or boastfulnes?
1181	and you, sir( turning to the Syracusan), what do you pride yourself upon?
1181	are you going to pass on the business?
1181	because, forsooth, he bestows upon himself what he desires, and upon his minion things of dire reproach?
1181	by teaching them some base mechanic art?
1181	exclaimed another; to which a third rejoined:"Why should it not be learnt as well as other things?"
1181	he there-- caught me only the other morning in the act of dancing?
1181	is it likely( he replied), considering I had to listen to them almost daily?
1181	or is it the sort of exercise I set my heart on?
1181	or teaching them nobility of soul?
1181	or that what he hastens to exact, infallibly must separate that other from his nearest friends?
1181	or to enjoy my victuals better?
1181	the toothache?
1181	to sleep better?
1181	what ampler greatcoat than the tiles above my head?
1181	what?
1181	why break burglariously into houses?
1181	why hale men and women captive and make slaves of them?
1181	will you devolve this art of yours on me as your successor, Socrates?
1181	you do n''t say so?
38566	''Why is it,''he asks,''that the bolts pass over the guilty and often strike the innocent?
38566	208:-- Somnia, terrores magicos, miracula, sagas, Nocturnos lemures portentaque Thessala rides?]
38566	30:''Quid noster hic Caesar nonne novam quandam rationem attulit orationis et dicendi genus induxit prope singulare?
38566	4) in support of the Oppian law:''An blandiores in publico quam in privato, et alienis quam vestris estis?'']
38566	52- 3-- Quid contraxistis frontem, quia tragoediam Dixi futuram hanc?]
38566	67:-- Aut laeso doluere Metello Famosisque Lupo cooperto versibus?
38566	7:-- Qui?
38566	; and some expressions in some of his later poems, as, for instance,-- Malest Cornifici tuo Catullo,-- and-- Quid est Catulle?
38566	An blandiores in publico quam in privato, et alienis quam vestris estis[58]?''
38566	An i d voltis ut me hinc jacentem aliqui tollat?
38566	An ruri censes te esse?
38566	And this leads us to the last question concerning him-- What is his value as a poetic artist?
38566	And why?
38566	But if all has hitherto been to thee vanity and vexation of spirit, why seek to add to thy trouble?
38566	Cur?
38566	Does he descend into the clouds in order that his aim may be surer?
38566	Echoing the stern irony of Achilles--[ Greek: alla, philos, thane kai su; tiê olophyreai houtôs?
38566	Egone ut quod ad me adlatum esse alienum sciam Celem?
38566	Even the''Aufilena poems,''which are based on an intrigue carried on at Verona, are shown, by the lines in c:-- Cui faveam potius?
38566	Flourishing era of Roman Comedy 153 How far any claim to originality?
38566	He adds the further comment,''Do we suppose that Pacuvius, in writing this passage, was in a calm and passionless mood?''
38566	How can he add to or detract from their eternal happiness?
38566	How far are we able to fill up this meagre outline by personal indications of the poet left on his works?
38566	How much better thing is the slavery_ here_''(_ i.e._ represented in this play),''than the liberty we actually enjoy?'']
38566	If there is no life after death, what is the origin of the universal belief in the existence of the souls of the departed?
38566	In what relation do the plays of Plautus stand to the more serious interests of life?
38566	Is knowledge obtained originally through the exercise of the reason or the senses, or through their combined and inseparable action?
38566	Is there any gloom or horror there?
38566	Is there in him any vein of ironical comment or satirical rebuke?
38566	Is there not a deeper rest than any sleep?''
38566	Is this done by the Gods merely in the way of practice and exercise for their arms?
38566	Is this work a mere maze of ingeniously woven error, enriched with a few brilliant colours which have not yet faded with the lapse of time?
38566	Non ridet versus Enni gravitate minores, Cum de se loquitur non ut maiore reprensis?
38566	Num quid vis?
38566	Quanto libertatem hanc hic superat servitus[20]?
38566	Qui potis est?
38566	Quid tu per barbaricas urbes iuras?
38566	Quid undas Arguit et liquidam molem camposque natantis[6]?
38566	Quis potis ingentis oras evolvere belli?
38566	The fact that this Clodia was the sister of P. Clodius Pulcher is also indicated in the 79th poem of Catullus, Lesbius est pulcher: quidni?
38566	The prominent words of the passage were,-- Men''servasse ut essent qui me perderent?
38566	The testimony of Horace on this point,-- Nil comis tragici mutat Lucilius Acci?
38566	To what cause, then, can we attribute their origin?
38566	Was the Greek writer partly parodying, in accordance with the tradition of the old comedy, partly reproducing a tragedy of Euripides?
38566	What cause can be assigned for the cessation of this favour with the fall of the Republic?
38566	What charge has he against the waves and the waste of waters?
38566	What is this wretched love of life, which makes us tremble at every danger?
38566	What then is involved in this conception-- the dominant conception of the poem in its philosophical as well as its imaginative aspects?
38566	What then is the favour for which Catullus writes these ironically complimentary thanks?
38566	What then was this philosophy which supplied to Lucretius an answer to the perplexities of existence?
38566	What was its bearing on the actual circumstances of Roman life, and what were the grounds of the favour with which it was received?
38566	Whence could they have obtained the idea of creation, whence gathered the secret powers of matter-- Si non ipsa dedit specimen natura creandi?
38566	Why are they idly spent on desert places?
38566	Why does he cast his bolts into the sea?
38566	Why is it that Jupiter never hurls his bolts in a clear sky?
38566	Why is it that he often destroys and disfigures his own temples and images?''
38566	Why should they have done anything for the benefit of man?
38566	[ Footnote 15: Secuit Lucilius urbem-- Primores populi arripuit populumque tributim-- Non ridet versus Enni gravitate minores--?]
38566	[ Footnote 17: Quid?
38566	[ Footnote 20: Quid tibi, malum, hic ante aedis clamitatiost?
38566	[ Footnote 40:''Dost thou not know, that whatever rank fortune has assigned to a man, no meanness of station ever weakens a fine nature?'']
38566	[ Footnote 45:''Whither have your minds, which heretofore were wo nt to stand firm, madly swerved from the straight course?'']
38566	[ Footnote 59:''Do you see that the enemy is close upon you, and that your back will soon be invested?
38566	[ Footnote 63:''Who can order the infinite mass?
38566	a gurgite lato Discernens ponti truculentum ubi dividit aequor?
38566	and was the representation first accepted as a recognised burlesque of a familiar piece?
38566	any latent sympathy with any of the objects which move the serious passions of moral and social reformers?
38566	non est homo bellus?
38566	pedes, statin an non?
38566	quid moraris emori?
38566	sicine hoc fit?
38566	the remark of the parasite in the Persa, 75, 76:-- Set sumne ego stultus, qui rem curo publicam, Ubi sint magistratus, quos curare oporteat?
47677	Of what use, Pasiphaë, is it to put on those costly garments? 47677 What will become of me?"
47677	And am I to endure it?
47677	And could you, forsooth, have preferred Hermione[ 990] to Helen?
47677	And dost thou entrust, madman, the timid doves to the hawk?
47677	And is any one in my presence to be making signs to my mistress?
47677	And is not my anger to hurry me away to any extreme?
47677	And now again beating her most beauteous bosom with her hands, she cried--"That perfidious man has gone; what will become of me?"
47677	And shall a keeper, forsooth, hinder you from being able to write, when an opportunity is given you for taking the bath?
47677	And thus he spoke:"Why spoil your charming eyes with tears?
47677	And was Gorge[ 991] more attractive than her mother?
47677	And why deliver the sheep- fold to the ravening wolf?
47677	And will that day then come, on which thou, the most graceful of all objects, glittering with gold, shalt go, drawn by the four snow- white steeds?
47677	Beauty is the gift of the Divinity; how many a one prides herself on her beauty?
47677	But be it our study to lie on the watch for fame; who would have known of Homer, if the Iliad, a never- dying work, had lain concealed?
47677	But for you as well to be watched, whom the Lictor''s rod[ 1112] has but just set at liberty, who can endure it?
47677	But the unhappy father, a father now no longer, cried aloud,"Icarus, where art thou?
47677	But why dwell upon trifles?
47677	But why should you be deceived, since new pleasures are delightful, and since what is strange attracts the feelings more than what is one''s own?
47677	By whom have not been lamented the flames[ 757] of the Ephyrean Creusa?
47677	Dost thou entrust the well- filled sheep- fold to the mountain wolf?
47677	Even should they deceive you, what do you lose?
47677	Even the Courts,( who would have believed it?)
47677	For, why, even now, are Juno and Pallas ashamed at not having gained the decision in the Phrygian groves?
47677	If Andromache was clad in a coarse tunic, what wonder is it?
47677	In return for their service, the female, slaves were made free, and received marriage portion?
47677	Let Sappho, too, be well known; for what is there more exciting than she?
47677	Let the fair one eye the youth in a kindly manner; let her heave sighs from her very heart, and let her enquire, why it is he comes so late?
47677	Medea, the parent, too, stained with the blood of her children?
47677	One of the multitude may say,"Why add venom to the serpent?
47677	Or than him, through whom[ 1065] the father is deceived by the tricks of the crafty Geta?
47677	Or under what part of the sky dost thou fly?"
47677	Or who, on the deep sea, would hoard up the expanse of waters?
47677	Perhaps, too, the lying maid will say with a haughty air,"Why is that fellow blocking up our door?"
47677	Shall I complain, or_ only_ remind you how all right and wrong is confused?
47677	Shall I tell what it was that ruined thee?
47677	Shut the door of your chamber, why expose the work half done?
47677	Soon will he be thoroughly persuaded, one?
47677	Take care to make promises: for what harm is there in promising?
47677	Tell me, what are you losing but the water, which you may take up again?
47677	Then to me she said,"Why have the unfortunate fair deserved this?
47677	Though Adonis be allowed to Venus, whom she yet laments; whence had she Æneas and Hermione[ 1016] for her children?
47677	Through the information of the Sun( who is there that can deceive the Sun?
47677	To what point does not art proceed?
47677	What advice, but thine own, has the fair made use of?
47677	What am I to say on clothing?
47677	What art thou doing, descendant of Æacus?
47677	What but fame alone is sought by the hallowed Poets?
47677	What can a keeper do, when there are so many Theatres in the City?
47677	What discreet person would not mingle kisses with tender words?
47677	What forbids me to apply illustrations from great matters to small ones, and not to be standing in awe of the name of a general?
47677	What hast thou to do with a mirror, when accompanying the herds of the mountain?
47677	What hast thou to do with work- baskets?
47677	What is she to do?
47677	What is the wise man to do, when even the fool is gratified with a present?
47677	What is the woman to do, when the man, himself, is still more effeminate, and himself perchance may have still more male admirers?
47677	What is there harder than stone?
47677	What meant, Menelaus, this stupidity of thine?
47677	What more yielding than water?
47677	What must I do?
47677	What need is there to be teaching stratagems and trifling precepts, when the keeper may be purchased by the smallest present?
47677	What safety is there, while the defiler of character exists, and desires to be thought that he is that which it has not proved his lot to be?
47677	What should they do?
47677	What the impulse of thy disquieted breast?
47677	What was becoming to Phoebus, to whom is it not becoming?
47677	What was there for Andromeda, when bound, less to hope for, than that her tears could possibly charm any one?
47677	What was there more coy than Atalanta of Nonacris?
47677	What, Parthian, dost thou leave to the conquered, who dost fly that thou mayst overcome?
47677	What, Procris, were thy feelings, when thus, in thy frenzy, thou didst he concealed?
47677	What, wretched man, art thou about?
47677	When a female confidant can carry the note you have penned, which her broad girth[ 1113] can conceal in her warm bosom?
47677	When she is sitting in attendance upon the sistra of the Pharian heifer, and at the place where her male friends are forbidden to go?
47677	When, eagerly she is a spectator of the harnessed steeds?
47677	Where now is this violence?
47677	Whither, in my folly, am I led on?
47677	Who could have supposed it?
47677	Who would forbid light to be taken from another light presented?
47677	Who would have known of Danâe, if she had been for ever shut up, and if, till an old woman, she had continued concealed in her tower?
47677	Who, but one bereft of sense, would declaim before a charming mistress?
47677	Who, in that throng, did not find an object for him to love?
47677	Whom would not the paint disgust, besmeared all over your face, when, through its own weight, it flows and falls upon your heated bosom?
47677	Why enumerate the resorts of fair ones suited for your search?
47677	Why hasten then, young man?
47677	Why hold the allotted flax in thy right hand, by which Hector shall fall?
47677	Why is the cause of the fairness of your complexion known to me?
47677	Why is the smell of the oesypum[ 1042] so powerful, sent from Athens though it be, an extract drawn from the filthy fleece of the sheep?
47677	Why mention Baiæ,[ 747] and the shores covered with sails, and the waters which send forth the smoke from the warm sulphur?
47677	Why mention Byblis, who burned with a forbidden passion for her brother, and who resolutely atoned with the halter for her crimes?
47677	Why should I recommend you to send tender lines as well?
47677	Why should your mistress be able to say of you,"There is no getting rid of this man?"
47677	Why with bared breast do I strive against the foe, and why, myself, am I betrayed through information that is my own?
47677	Why, Phineus, dost thou tear out the eyes of thy guiltless sons?
47677	Why, foolish one, art thou so often arranging thy smoothed locks?
47677	Why, learned Erato, art thou thus diverging into the medical art?
47677	Why, with gentle voice, Deidamia, dost thou detain the perpetrator of thy disgrace?
47677	You inquire if it is of use[ 764] to win the handmaid herself?
47677	[ 974] Who would dare to publish to the profane the rites of Ceres,[ 975] and the great mysteries that were established in the Thracian Samos?
47677	_ Misfortunes often sharpen the genius_; who could have ever believed, that a mortal could attempt the paths of the air?
47677	``` An fuit hoc ipsum, quod te lasciva juvaret```` Ad tua victrices membra venire manus?
47677	and words which are wo nt to please the men?
47677	did a foreign flame torment?
47677	how oft with jealous look does she eye a cow, and say,"Why is she thus pleasing to my love?
658	Phoebus, why dost thou in mine own despite Stir me to fight with Gods, and wouldst protect The arrogant Trojans? 658 All, was it that the sons Of Troy might win a breathing- space from woes, Might come and slay the Greeks, now thou art not? 658 And is she not the child of thine own seed? 658 And thoughtest thou to fare Home from the war alive, to bear with thee Right royal gifts from Priam the old king, Thy guerdon for slain Argives? 658 And where the might that should beseem a king All- stainless? 658 Answer me, who art thou? 658 But first Eurypylus cried the challenge- cry;Who art thou?
658	But wherefore for Achilles''glorious arms With words discourteous wrangling stand we here?
658	But why like witless children stand we here Babbling our parents''fame and our own deeds?
658	But why should I consort, I, a brave man, with the abominable?
658	Dost not know what misery This self- same woman- madness wrought for Troy?
658	Fool, wherefore hast thou ruthlessly destroyed Trojans, and vaunted thee the mightiest man Of men, a deathless Nereid''s son?
658	Glory waits our toil?"
658	Ha, dost thou hope still to return, to''scape Mine hands?
658	Ha, in thy many helpers dost thou trust Who with thee, like so many worthless flies, Flit round the noble Achilles''corpse?
658	Hath Zeus forgotten his daughter''s paramour?
658	He spake: with scornful glance and bitter speech Odysseus the resourceful chode with him:"Aias, unbridled tongue, why these vain words To me?
658	If Quintus did not follow the Cyclic poets, from what source did he draw his materials?
658	Know''st thou not That round all men which dwell upon the earth Hovereth irresistible deadly Fate, Who recks not even of the Gods?
658	My ships?
658	Or my despair, my day of slavery?
658	Or shall we still maintain A hopeless fight against these ruthless foes, Or shall we straightway flee a city doomed?
658	Shouted Achilles''son:"Ho, Priam''s son, why thus so mad to smite Those weaker Argives, who have feared thy wrath And fled thine onset?
658	Sorry wretch, where now Is all thy goodly prowess?
658	Then chode with him Anchises''valiant son:"Polydamas, wherefore do they call thee wise, Who biddest suffer endless tribulations Cooped within walls?
658	Then cried a scoffing voice an ominous word:"Why doth a raving tongue of evil speech, Daughter of Priam, make thy lips to cry Words empty as wind?
658	Then in hot anger Aias rose, and spake:"Odysseus, frantic soul, why hath a God Deluded thee, to make thee hold thyself My peer in might invincible?
658	Then let us shrink not from the fray See ye not yonder a woman far excelling Men in the grapple of fight?
658	Those unimagined ills my sons, my king Have suffered?
658	Thou wretch, and doth thy false heart know not this, What man is an offence, and meriteth Suffering, and who is honoured of the Gods?
658	What madness thrills thy soul?
658	What profits it to call ill deeds to mind?"
658	What, know ye not that to men sorely tried Prosperity and joyance follow toil?
658	Whence hast come to brave me here?
658	Where is Aias''bulk?
658	Where skulketh now the strength of Tydeus''son, And where the might of Aeacus''scion?
658	Who could rejoice Beholding strivings, struggles of despair?
658	Who cozened thee to come Forth against me?
658	Who is of more avail For war than Ares, when he aideth men Hard- fighting?
658	Whomso he met besides he slew-- the names What man could tell of all that by the hands Of Neoptolemus died?
658	Whose be the steeds that bear thee exultant on?"
658	art not shamed To let some evil Power beguile thine heart To pity of a pitiful Amazon Whose furious spirit purposed naught but ill To us and ours?
658	have we not Endured much battle- travail heretofore?
658	how wilt thou meet the Nereid''s eyes, When she shall stand in Zeus''hall midst the Gods, Who praised thee once, and loved as her own son?"
658	is she not Most wondrous like the heavenly Goddesses?
658	or my city, or daughters shamed?
658	what sorrows first or last shall I Lament heart- anguished, who am full of woes?
658	where now is Love''s Queen glory- crowned?
658	where thy wit?
658	why do the Gods abhor me so?
658	why with arrogant heart dost thou Speak such great swelling words?
35170	''Tis ever found My helper in great perils.--Where doth lie Rhesus, mid all this host of Barbary?
35170	''Tis ransom, then?
35170	--It would be unparalleled in classical Greek to describe a man by his religion; but this phrase seems only to mean:"What is his tribal God?"
35170	11- 28] Who goes there?
35170	204- 223] What other raiment wilt thou need than this?
35170	492- 509] Achilles?
35170	585- 598] Could we not find Aeneas?
35170	677- 685] Who is that fellow?
35170	704- 724] This night must be Odysseus''work, or whose?-- Odysseus?
35170	810- 834] And then pass back unwounded, laughing deep Amid the galleys at the news they bring Of Trojan sluggards and the fool their king?
35170	91- 109] What is it?
35170	915- 941] Returned from death to pierce my heart again?
35170	A friend?
35170	An ally?
35170	And after?
35170	And we, in dread What such things boded, turned and sped Hither; dost blame us, Lord?
35170	Are ye in love with death?
35170	Art thou a Greek to blind My barbarous wit so nimbly, in a wind Of words?
35170	Aye, Hector will be hard.-- What will he say?--He will suspect.--Suspect?
35170	Aye, to judge by ancient use.-- Odysseus surely!--That is thy belief?-- What else?
35170	Block, Com''st thou to us with tidings of thy flock Here in the field in arms?
35170	By what right Do men come prowling in the night Across my quarters?
35170	Comes he alone or with his guards?
35170	Did we not baulk and kill Dolon, their spy, and bear his tokens still?
35170	Dost think the whole camp should be thine to quell?
35170	Doth none Offer?
35170	Doth not the Cyprian''s eye Mark all thy peril and keep watch above Thy battles?
35170	Doth the Argive steal Some march, some ambush in the day''s eclipse?
35170	Down with them!--Where are they?
35170	Even as I held him fast, Laughed, and I loosed my hold?
35170	From what nation do ye bring This host with aid to Ilion and her king?"
35170	From whence?
35170	Go by night searching through these lines of men For chiefs to kill?
35170	God guide them!--Why then do you arm the host?
35170	Had we any need Of seers to tell this was Odysseus''deed?
35170	Have your eyes No sight?
35170	Hector, what means it?
35170	Ho, every man hold back his spear!-- Then know''st thou where the men are gone?
35170	How can I live?
35170	How can our men, returning, learn The tricks of the palisade?
35170	How do his name and lineage run?
35170	How know''st thou?--Have we proof that it is flight?
35170	How not one blow?
35170	How shall Achilles, how Shall Ajax bear him now, Or face thy lance?
35170	How shall I forget the love I owe thee, and thy faithful offices?
35170	How so?
35170	I ran to seek Some scout or pioneer who led the van And called in Thracian:"Ho, what child of man Doth lead you?
35170	In such a rout?
35170	Is he of Thessaly, Born by the Locrian sea, Or harvester of some starved island''s corn?
35170	Is it, then, the work of a somewhat imitative fourth- century poet, naturally influenced by his great forerunners?
35170	Is there an ambush?
35170	It seems he hath no fear Of such as we!--Whom praise ye there?
35170	Master, dost think already that our foe Is ta''en?
35170	Must I do everything, one hand Alone, to save our allies and our land?
35170	My king, what cometh?
35170	No?
35170	Not Rhesus, here on Trojan soil?
35170	O ancient City, O Ida''s daughter, Is God the Deliverer found indeed?
35170	Or should we rouse the army?
35170	Or the bed Of Paris the accurst, and have his head?
35170	Right, left, or midmost in the allies?
35170	Say, Diomede, wilt make the men thy share, Or catch the steeds and leave the fight to me?
35170	Say, whose is the watch?
35170	Say; what captain and what company?
35170	Sleepest thou still?
35170	Take All the Greek armies, is there one but he Could have devised, or dared, this devilry?
35170	Tell me, what?
35170	The chariots how Keep to the bridges on the trenches''brow, Save with jammed wheels and broken axles?
35170	Then Rhesus taught us Trojans what avail His words are.--He comes early to the feast; Where was he when the hunters met the beast?
35170	Then what of the other difficulties, the three different opening scenes and the few passages of late phrasing or technique?
35170	There is nothing improbable in this suggestion, but have we any evidence?
35170	These Greeks that face thee, are they not their best?
35170	This is plain enough; but why were the Guards brought away from their original position-- from the orchestra to the stage?
35170	Thou know''st the watchword, if we stir some guard?
35170	Thou seem''st content to suffer, not to do?
35170	Thou wilt not ask for Ajax, Îleus''son?
35170	Thy house?
35170	Tidings?
35170	To some ambush is he gone?
35170	To think thus pleasures thee?
35170	Watchers in affright Who gather shouting at thy doors, and then Hold midnight council, shaking all our men?
35170	What Greek could pass the screen Of Trojan posts in front of us, unseen?
35170	What ally passes?
35170	What art thou?
35170	What evil?
35170	What grave ambassadors prayed not before Thy throne, what herald knelt not at thy door?
35170	What make ye, from these sleepers thus to part Desponding and with sorrow- wounded heart If Hector be not granted you to slay Nor Paris?
35170	What makes he there towards Ida?
35170	What makes them light their beacons?
35170	What man hath seen his face?
35170	What man of yours was slain or wounded when Your Greek spies came?
35170	What means it?
35170	What pride of gifts did Troy not send to thee?
35170	What prisoner cravest thou?
35170	What prize more rich than all?
35170	What seeks the man?
35170	What shall I deem of him, To steal thro''the guards a- row, Quaking not, eye nor limb, On thro''the starlight dim?
35170	What station will best please thee in this fight To ground the targe and stablish thine array?
35170	What stranger in that darkness could have trod Straight to where Rhesus lay-- unless some God Pointed his path?
35170	What tidings?
35170	What was his name or race, What the high God by whom his sires have sworn?
35170	What will thy wrapping be?
35170	What, feared?
35170	What, strike an ally in the field?
35170	Whence comest thou?
35170	Where shall I find him now?
35170	Where shall ye find the fool to mock Our works in war?
35170	Where sleeps your king beneath his shield, Hector?
35170	Where, when we sank beneath the Argive spear?
35170	Who bears the blame Of this but thou?
35170	Who comes?
35170	Who cries?
35170	Who drew the first night- watch?
35170	Who exchanges With us?
35170	Who is awake?
35170	Who next to him hath honour in their host?
35170	Who wants thee here?
35170	Who was the man that passed?
35170	Who will go tell The fifth watch?
35170	Who will so help his fatherland?
35170	Whom will he stab a- sleeping, whom, The quick grey wolf, the crawling doom?
35170	Whose prowess?
35170	Why didst thou-- not for lack of need made plain!-- Not come, not send, not think of us again?
35170	Why have we still no word nor sign Of that scout in the Argive line?
35170	Why threaten them?
35170	Will murderers''nursing give me peace?
35170	Wouldst have a daughter of the King to wife?
35170	Ye gathered Trojans, sharers of my word, Who dares to creep through the Greek lines alone?
35170	_ i.e._ what is his tribe?
35170	or am I full of void alarms?
3012	( 1) And why dress in these miserable tragic rags?
3012	( 1) What do you bring?
3012	( 1) Will you give me back my garlic?
3012	AMBASSADOR Do you understand what he says?
3012	AMBASSADOR What does he say?
3012	AMPHITHEUS Has anyone spoken yet?
3012	AMPHITHEUS Oh, Triptolemus and Ceres, do ye thus forsake your own blood?
3012	AMPHITHEUS Well?
3012	Am I a beggar?
3012	And as to the rest, what do you wish to sell me?
3012	And this other one?
3012	And you, Dracyllus, Euphorides or Prinides, have you knowledge of Ecbatana or Chaonia?
3012	Art thou sensible of the dangerous battle we are about to engage upon in defending the Lacedaemonians?
3012	BOEOTIAN Anchovies, pottery?
3012	BOEOTIAN And what will you give me in return?
3012	BOEOTIAN What harm have I done you?
3012	But HAVE you brought me a treaty?
3012	But as you are so strong, why did you not circumcise me?
3012	But come( there are only friends who hear me), why accuse the Laconians of all our woes?
3012	But how, great gods?
3012	But what else is doing at Megara, eh?
3012	But who would make so sorry a deal as to buy you?
3012	But will you buy anything of me, some chickens or some locusts?
3012	CHORUS Acharnians, what means this threat?
3012	CHORUS But what will be done with him?
3012	CHORUS Listen to you?
3012	CHORUS What do you purport doing?
3012	DICAEOPOLIS And Attic figs?
3012	DICAEOPOLIS And do we give you two drachmae, that you should treat us to all this humbug?
3012	DICAEOPOLIS And how long was he replacing his dress?
3012	DICAEOPOLIS And who is this Lamachus, who demands an eel?
3012	DICAEOPOLIS And why do you always receive your pay, when none of these others ever gets any?
3012	DICAEOPOLIS And why do you bite me?
3012	DICAEOPOLIS But what is this?
3012	DICAEOPOLIS Can they eat alone?
3012	DICAEOPOLIS Can you eat chick- pease?
3012	DICAEOPOLIS Come, what do you wish to say?
3012	DICAEOPOLIS Do you want to fight this four- winged Geryon?
3012	DICAEOPOLIS Euripides.... EURIPIDES What words strike my ear?
3012	DICAEOPOLIS How?
3012	DICAEOPOLIS How?
3012	DICAEOPOLIS How?
3012	DICAEOPOLIS Is Euripides at home?
3012	DICAEOPOLIS Is it a feather?
3012	DICAEOPOLIS Is it salt that you are bringing?
3012	DICAEOPOLIS Is this not sufficient to drive one to hang oneself?
3012	DICAEOPOLIS Of the Odomanti?
3012	DICAEOPOLIS Of what King?
3012	DICAEOPOLIS On what terms?
3012	DICAEOPOLIS Phaleric anchovies, pottery?
3012	DICAEOPOLIS Prytanes, will you let me be treated in this manner, in my own country and by barbarians?
3012	DICAEOPOLIS Take back, take back your viands; for a thousand drachmae I would not give a drop of peace; but who are you, pray?
3012	DICAEOPOLIS Well, how are things at Megara?
3012	DICAEOPOLIS What DO you bring then?
3012	DICAEOPOLIS What can I do in the matter?
3012	DICAEOPOLIS What do they like most?
3012	DICAEOPOLIS What do you want crying this gait?
3012	DICAEOPOLIS What has happened to you?
3012	DICAEOPOLIS What is the matter?
3012	DICAEOPOLIS What is this?
3012	DICAEOPOLIS What medimni?
3012	DICAEOPOLIS What other news of Megara?
3012	DICAEOPOLIS What plague have we here?
3012	DICAEOPOLIS What then will you say when you see the thrushes roasting?
3012	DICAEOPOLIS Who am I?
3012	DICAEOPOLIS Who are you?
3012	DICAEOPOLIS Who are you?
3012	DICAEOPOLIS Who dares do this thing?
3012	DICAEOPOLIS Who ever saw an oxen baked in an oven?
3012	DICAEOPOLIS Why, what has happened?
3012	DICAEOPOLIS Women, children, have you not heard?
3012	DICAEOPOLIS''Tis garlic then?
3012	Dicaeopolis, do you want to buy some nice little porkers?
3012	Did you hear him?
3012	Do you hear?
3012	Do you mean those of the beggar Philoctetes?
3012	Dost thou hesitate and art thou fully steeped in Euripides?
3012	EURIPIDES Is it the filthy dress of the lame fellow, Bellerophon?
3012	EURIPIDES Now, what tatters DOES he want?
3012	EURIPIDES Of Phoenix, the blind man?
3012	EURIPIDES What rags do you prefer?
3012	EURIPIDES Whatever do you want such a thing as that for?
3012	FIRST SEMI- CHORUS But though it be true, need he say it?
3012	For ready- money or in wares from these parts?
3012	For what sum will you sell them?
3012	Friends, do you hear the sacred formula?
3012	HERALD Who asks to speak?
3012	HERALD Your name?
3012	Has he got one of our children in his house?
3012	I may not denounce our enemies?
3012	I see another herald running up; what news does he bring me?
3012	Is it not Straton?
3012	Is it not to convict him from the outset?
3012	Is this not a scandal?
3012	LAMACHUS But what have you said?
3012	LAMACHUS What are you then?
3012	LAMACHUS Whence comes this cry of battle?
3012	LAMACHUS Why do you embrace me?
3012	LAMACHUS You are but a mendicant and you dare to use language of this sort?
3012	Listen to your long speeches, after you have treated with the Laconians?
3012	MEGARIAN And why not?
3012	MEGARIAN Are you not holding back the salt?
3012	MEGARIAN Is that a little sow, or not?
3012	MEGARIAN What else?
3012	NICARCHUS Whose are these goods?
3012	Of what country, then?
3012	SECOND SEMI- CHORUS Where are you running to?
3012	SLAVE Who''s there?
3012	Shall we wager and submit the matter to Lamachus, which of the two is the best to eat, a locust or a thrush?
3012	Speak, Marilades, you have grey hair; well then, have you ever been entrusted with a mission?
3012	Suppose that a Lacedaemonian had seized a little Seriphian(4) dog on any pretext and had sold it, would you have endured it quietly?
3012	That is what you assuredly would have done, and would not Telephus have done the same?
3012	Then our ambassadors are seeking to deceive us?
3012	Those in which I rigged out Aeneus(1) on the stage, that unhappy, miserable old man?
3012	To be sold or to cry with hunger?
3012	What gives him such audacity?
3012	What have we here?
3012	What is wheat selling at?
3012	What think you?
3012	What would Marpsias reply to this?
3012	Whence has sprung this accursed swarm of Charis(1) fellows which comes assailing my door?
3012	Where is Amphitheus?
3012	Where is be?
3012	Where is the king of the feast?
3012	Which would you prefer?
3012	Who has mutilated them like this?
3012	Will the Great King send us gold?
3012	Will they eat them?
3012	You really will not, Acharnians?
3012	You say no, do you not?
3012	You will not hear me?
3012	You will say that Sparta was wrong, but what should she have done?
3012	a Megarian?
3012	a braggart''s?
3012	and yet you have not left off white?
3012	are such exaggerations to be borne?
3012	do you dare to jeer me?
3012	do you not at every raid grub up the ground with your pikes to pull out every single head?
3012	do you not heed the herald?
3012	do you want to make yourself vomit with this feather?
3012	fellow, what countryman are you?
3012	great baboon, with such a beard do you seek to play the eunuch to us?
3012	is it not a sow then?
3012	is it not so?
3012	of what value to me have been these few pleasures?
3012	try not to scoff at my armor?
3012	what are you going to say?
3012	what are you proposing to do?
3012	what bird''s?
3012	where must I bring my aid?
3012	where must I sow dread?
3012	who wants me to uncase my dreadful Gorgon''s head?
3012	will you hear them squeal?
3012	will you kill this coal- basket, my beloved comrade?
3012	you declare war against birds?
1580	), said he; did I ever acknowledge that those who do the business of others are temperate?
1580	Admitting this view, I ask of you, what good work, worthy of the name wise, does temperance or wisdom, which is the science of itself, effect?
1580	And are not we looking and seeking after something more than is to be found in her?
1580	And are they temperate, seeing that they make not for themselves or their own business only?
1580	And are you about to use violence, without even going through the forms of justice?
1580	And can that be good which does not make men good?
1580	And do they make or do their own business only, or that of others also?
1580	And does not he who does his duty act temperately or wisely?
1580	And he who does so does his duty?
1580	And he who judges rightly will judge of the physician as a physician in what relates to these?
1580	And he who would enquire into the nature of medicine must pursue the enquiry into health and disease, and not into what is extraneous?
1580	And in all that concerns either body or soul, swiftness and activity are clearly better than slowness and quietness?
1580	And in leaping and running and in bodily exercises generally, quickness and agility are good; slowness, and inactivity, and quietness, are bad?
1580	And in playing the lyre, or wrestling, quickness or sharpness are far better than quietness and slowness?
1580	And is it not better to teach another quickly and energetically, rather than quietly and slowly?
1580	And is not shrewdness a quickness or cleverness of the soul, and not a quietness?
1580	And is temperance a good?
1580	And medicine is distinguished from other sciences as having the subject- matter of health and disease?
1580	And that knowledge which is nearest of all, I said, is the knowledge of what?
1580	And the inference is that temperance can not be modesty-- if temperance is a good, and if modesty is as much an evil as a good?
1580	And the odd and even numbers are not the same with the art of computation?
1580	And the same holds in boxing and in the pancratium?
1580	And the temperate are also good?
1580	And they are right, and you would agree with them?
1580	And to read quickly or slowly?
1580	And was there anything meddling or intemperate in this?
1580	And what if I am?
1580	And what is it?
1580	And what is the meaning of a man doing his own business?
1580	And which is better, to call to mind, and to remember, quickly and readily, or quietly and slowly?
1580	And which, I said, is better-- facility in learning, or difficulty in learning?
1580	And why, he replied, will not wisdom be of use?
1580	And will wisdom give health?
1580	And yet if reading and writing are the same as doing, you were doing what was not your own business?
1580	And yet were you not saying, just now, that craftsmen might be temperate in doing another''s work, as well as in doing their own?
1580	And you would infer that temperance is not only noble, but also good?
1580	Are not these, my friend, the real advantages which are to be gained from wisdom?
1580	Are you right, Charmides?
1580	But all sciences have a subject: number is the subject of arithmetic, health of medicine-- what is the subject of temperance or wisdom?
1580	But can any one attain the knowledge of either unless he have a knowledge of medicine?
1580	But even if knowledge can know itself, how does the knowledge of what we know imply the knowledge of what we do not know?
1580	But is knowledge or want of knowledge of health the same as knowledge or want of knowledge of justice?
1580	But must the physician necessarily know when his treatment is likely to prove beneficial, and when not?
1580	But of what is this knowledge?
1580	But surely we are assuming a science of this kind, which, having no subject- matter, is a science of itself and of the other sciences?
1580	But temperance, whose presence makes men only good, and not bad, is always good?
1580	But then what profit, Critias, I said, is there any longer in wisdom or temperance which yet remains, if this is wisdom?
1580	But what matter, said Charmides, from whom I heard this?
1580	But where does Dr. Jackson find any such notion as this in Plato or anywhere in ancient philosophy?
1580	But which is best when you are at the writing- master''s, to write the same letters quickly or quietly?
1580	But which most tends to make him happy?
1580	But why do you not call him, and show him to us?
1580	Can you show me any such result of them?
1580	Can you tell me?
1580	Chaerephon called me and said: What do you think of him, Socrates?
1580	Could there be any desire which is not the desire of any pleasure, but of itself, and of all other desires?
1580	Did you ever observe that this is what they say?
1580	Do you admit that?
1580	Do you mean a knowledge of shoemaking?
1580	Do you mean that this doing or making, or whatever is the word which you would use, of good actions, is temperance?
1580	For is not the discovery of things as they truly are, a good common to all mankind?
1580	For why should Aristotle, because he has quoted several Dialogues of Plato, have quoted them all?
1580	Has he not a beautiful face?
1580	Have we not long ago asseverated that wisdom is only the knowledge of knowledge and of ignorance, and of nothing else?
1580	He will consider whether what he says is true, and whether what he does is right, in relation to health and disease?
1580	How can you think that I have any other motive in refuting you but what I should have in examining into myself?
1580	How is that?
1580	How is this riddle to be explained?
1580	How so?
1580	How then can wisdom be advantageous, when giving no advantage?
1580	How will wisdom, regarded only as a knowledge of knowledge or science of science, ever teach him that he knows health, or that he knows building?
1580	I asked; do you mean to say that doing and making are not the same?
1580	I have no particular drift, but I wish that you would tell me whether a physician who cures a patient may do good to himself and good to another also?
1580	I said, or without my consent?
1580	I said; is not this rather the effect of medicine?
1580	I was, he replied; but what is your drift?
1580	In order, then, that I may form a conjecture whether you have temperance abiding in you or not, tell me, I said, what, in your opinion, is Temperance?
1580	Is it of him you are speaking or of some one else?
1580	Is not medicine, I said, the science of health?
1580	Is not that true?
1580	Is not that true?
1580	Is not that true?
1580	Is that true?
1580	Is the scribe, for example, to be regarded as doing nothing when he reads or writes?
1580	Just as that which is greater is of a nature to be greater than something else?
1580	Let us consider the matter in this way: If the wise man or any other man wants to distinguish the true physician from the false, how will he proceed?
1580	May I infer this to be the knowledge of the game of draughts?
1580	Now, I want to know, what is that which is not wisdom, and of which wisdom is the science?
1580	Or can you imagine a wish which wishes for no good, but only for itself and all other wishes?
1580	Or did you ever know of a fear which fears itself or other fears, but has no object of fear?
1580	Or does wisdom do the work of any of the other arts,--do they not each of them do their own work?
1580	Or if there be a double which is double of itself and of other doubles, these will be halves; for the double is relative to the half?
1580	Or in wool, or wood, or anything of that sort?
1580	Or is there a kind of hearing which hears no sound at all, but only itself and other sorts of hearing, or the defects of them?
1580	Or of an opinion which is an opinion of itself and of other opinions, and which has no opinion on the subjects of opinion in general?
1580	Or of computation?
1580	Or of health?
1580	Or of working in brass?
1580	Or would you say that there is a love which is not the love of beauty, but of itself and of other loves?
1580	Please, therefore, to inform me whether you admit the truth of what Critias has been saying;--have you or have you not this quality of temperance?
1580	Shall I tell you the nature of the difficulty?
1580	Shall I tell you, Socrates, why I say all this?
1580	Shall we speak of the soul and its qualities, of virtue, power, wisdom, and the like, as feminine or neuter?
1580	That is your meaning?
1580	The beautiful youth, Charmides, who is also the most temperate of human beings, is asked by Socrates,''What is Temperance?''
1580	Then I suppose that modesty is and is not good?
1580	Then he who is ignorant of these things will only know that he knows, but not what he knows?
1580	Then how will this knowledge or science teach him to know what he knows?
1580	Then not he who does evil, but he who does good, is temperate?
1580	Then temperance, I said, will not be doing one''s own business; not at least in this way, or doing things of this sort?
1580	Then, I said, in all bodily actions, not quietness, but the greatest agility and quickness, is noblest and best?
1580	Then, as would seem, in doing good, he may act wisely or temperately, and be wise or temperate, but not know his own wisdom or temperance?
1580	Then, before we see his body, should we not ask him to show us his soul, naked and undisguised?
1580	Then, in reference to the body, not quietness, but quickness will be the higher degree of temperance, if temperance is a good?
1580	Think over all this, and, like a brave youth, tell me-- What is temperance?
1580	Very good, I said; and are you quite sure that you know my name?
1580	Very good, I said; and did you not admit, just now, that temperance is noble?
1580	Very good, I said; and now let me repeat my question-- Do you admit, as I was just now saying, that all craftsmen make or do something?
1580	Was he a fool who told you, Charmides?
1580	Was he right who affirmed that?
1580	Was not that your statement?
1580	Was not this, Critias, what we spoke of as the great advantage of wisdom-- to know what is known and what is unknown to us?
1580	Well then, this science of which we are speaking is a science of something, and is of a nature to be a science of something?
1580	Well, I said; but surely you would agree with Homer when he says,''Modesty is not good for a needy man''?
1580	Were we not right in making that admission?
1580	What do you mean?
1580	What do you mean?
1580	What is that?
1580	What makes you think so?
1580	Which is less, if the other is conceived to be greater?
1580	Who is he, I said; and who is his father?
1580	Why not, I said; but will he come?
1580	Why not?
1580	With my consent?
1580	Yes, I said; and facility in learning is learning quickly, and difficulty in learning is learning quietly and slowly?
1580	Yet I should like to know one thing more: which of the different kinds of knowledge makes him happy?
1580	You sirs, I said, what are you conspiring about?
1580	and in what cases do you mean?
1580	or do all equally make him happy?
1580	or must the craftsman necessarily know when he is likely to be benefited, and when not to be benefited, by the work which he is doing?
1580	the knowledge of what past, present, or future thing?
47157	Art thou come again,she cried,"to bear me to some son of earth beloved of thee, that I may serve his pleasure to my own shame?
47157	Him answered swift- footed Achilles:Why, dearest and most honored, hast thou hither come, to lay on me this thy behest?
47157	How long will ye lie idle?
47157	Is she heavier than she used to be?
47157	What mean you,they exclaim,"by scenting like a dog for blood upon this royal threshold?"
47157	What was Laius like?
47157	What,he asks,"is the value of tears now, of prayers now?
47157	What,says the messenger,"do you fear her because she is your mother?
47157	Where did you find me?
47157	Where now,shouts impious Jocasta,"are your oracles-- that you should slay your father?
47157	Who told you all this?
47157	Who were with him?
47157	Why?
47157	..."What is the advantage of noble birth, if favor follow not the speech and counsel of a man?"
47157	A wide application may thus be given to Augustine''s passionate outcry:"Quo vobis adhuc et adhuc ambulare vias difficiles et laboriosas?
47157	And for whom has he done this?
47157	And what has he received as guerdon?
47157	But is all this of any value except as a machine for arranging and formulating thoughts and opinions?
47157	But is this all?
47157	But who sought to preserve the antiquated hymns to Phoebus and to Zeus, when the rites of Isis and Serapis and the Phrygian mother were in vogue?
47157	Can we doubt that Æschylus availed himself of this so solemn and sublime a cadence?
47157	Cassandra only answers:"Are not these children wailing for their death enough?
47157	Does Max Müller mean that language suffered, or that the thinking subject suffered through the action of the bane?
47157	For what do men disquiet themselves in warfare to the death, and tossing on sea- waves?
47157	From what glory, from what immeasurable bliss, have I now sunk to roam with mortals on this earth?"
47157	Had ever any other man so splendid a heritage of song allotted to him?
47157	Had the Greek race perceptions infinitely finer than ours?
47157	Had there been any one to ask the myth- maker: Who told you this strange tale?
47157	He asks at once:"Where was the spot?"
47157	He stood above the hero''s head, and spake to him:"Sleepest thou, and me hast thou forgotten, Achilles?
47157	Hear ye not whereby, Loving like ghouls these banquets, ye''re become To gods abominable?
47157	Her second- sight pierces the palace- walls, and she shrieks:"Mad woman, are you decking your husband for the bath?
47157	Here, again, all turns upon the question, What sort of universals?
47157	Hesiod poses the eternal problems: What is the origin and destiny of mankind?
47157	How came the gods to be our tyrants?
47157	How can he pipe or sing, when from the market- place he sees his own land made the prey of revellers?
47157	How could a poet have bewailed his loves or losses in the stately structure of the Pindaric ode?
47157	How darest thou descend to Hades, where dwell the thoughtless dead, the phantoms of men whose life is done?
47157	How did evil and pain and disease begin?
47157	How did it come into existence?
47157	How then could being have a future or a past?
47157	How, thinkest thou, can man of the Achaians with glad heart follow at thy word to take the field or fight the foe?
47157	In other words, is this, which the current hand- books tell us about Herakles, the pith of the matter as it appeared to the Greeks?
47157	Is Agamemnon really to be slain?
47157	Is everything the dawn?
47157	Is it a net of hell?
47157	Is it so?
47157	Is not the shield of Achilles, like Dante''s pavement of the purgatorial staircase, a forecast of the future?
47157	Is not their flesh, tasted by their father at their uncle''s board, my witness?"
47157	Need we ask ourselves again the question whether he existed, or whether he sprang into the full possession of consummate art without a predecessor?
47157	Now, however, we ask, In what true sense was Prometheus criminal?
47157	One of these concerned Helen: Did she really go to Troy?
47157	Say, is it to behold the violence of Agamemnon, Atreus''s son?
47157	See you not how foolish it is to trust to Phoebus and to auguries of birds?
47157	See you those children seated on the house- roof?
47157	Shall I, to please Agamemnon, hasten on my own end?
47157	Then Cassandra breaks forth afresh, this time vaticinating imminent calamity:"What is she plotting, what doom unbearable?
47157	Then, too, what necessity could have forced it to the birth at an earlier or later moment?
47157	This rouses the Chorus, and they ask:"What cry of wailing hast thou shrieked about Apollo?
47157	Those very woes, perhaps, may have added pathos to her charm; for had not she too suffered in the strife of men?
47157	Was he not, therefore, justified in saying that he had won again his rights divine, and transformed himself into a god on earth?
47157	Was it possible that anything so exquisite should have endured rough ravishment and borne the travail of the siege of Troy?
47157	We hear the voice that called--# ô houtos houtos Oidipous ti mellomen chôrein?
47157	What can be left unsaid of the many thoughts that ought to be expressed?
47157	What can be said adequate to such a theme?
47157	What happens to literature in this period of metamorphosis, expansion, and anarchy?
47157	What he saw with his fancy, could the heroic artisans have fashioned with their tools?
47157	What is justice?
47157	What is the meaning of these changes?
47157	What is the use of all this muscular development?
47157	What origin shall we seek of it?
47157	What shall we have?
47157	What was mythology before Homer?
47157	What, then, was this central subject, which gives the unity of a true work of art to the_ Iliad_?
47157	What?
47157	When Theodora was exhibiting her naked charms in the arena, who could commend the study of Anacreon in the school- room?
47157	Where and how did it grow?
47157	Who can endure to look upon these things?"
47157	Who does not know his lines upon the valley of Eurotas?
47157	Whose daughter was Helen?
47157	Why linger they in those hypæthral temple- chambers, resonant with song and gladdened by the feet of youths and maidens bearing bays?
47157	Why should we toil painfully upon the upward path of virtue?
47157	Why wear I, then, these gauds to laugh me down-- This rod, these necklace- wreaths oracular?
47157	Why, then, is the style called Dorian?
47157	Will ye not put an end to this accursed slaughter?
47157	Will ye not see that ye consume each other in blind ignorance of soul?"
47157	Yet how could he forget the grief of his bereavement, the taunts of Achilles and Thersites, and the ten years''toil at Troy endured for her?
47157	Yet who has read the_ Iliad_ without carrying away a distinct conception of this, the most lovable among the women of Homer?
47157	is everything the sun?
47157	is there, then, among the dead soul and the shade of life, but thought is theirs no more at all?
47157	or must we hence away?
47157	pôs gar authis an palin strateum''agoimi tauton eisapax tresas?# when she persists, he repeats# mê peith''ha mê dei#.
47157	what god, what hero, what man shall we make famous?"
47157	what is your authority for imposing it upon us?
47157	why prophesy my death?
1174	And how many dwelling- houses have you? 1174 Are the men of Piraeus,"they asked,"prepared to surrender Piraeus and Munychia in the same way?
1174	As long as their own bodies were safe and sound, why need they take to heart the loss of a few wooden hulls? 1174 Do you not see,"he urged,"that your success followed close on the heels of necessity?
1174	I ask then is the man who tenders such advice in the full light of day justly to be regarded as a traitor, and not as a benefactor? 1174 Men of Lacedaemon and of the allied states,"he said,"are you aware of a silent but portentous growth within the bosom of Hellas?
1174	Such being our unbiased wishes,he continued,"for what earthly reason should( the Hellenes or) the king go to war with us?
1174	Was he to continue his advance?
1174	Were these magistrates, or merely popular leaders?
1174	While, then, I am on my way thither,rejoined Agesilaus,"will you support my army with provisions?"
1174	Why yield obedience to these Thirty?
1174	( 14) Or,"are you aware of a new power growing up in Hellas?"
1174	( 14) What is the date of this incident?
1174	( 5) Accordingly the ephors questioned their informant:"How say you the occurrence is to take place?"
1174	( 5) Is it not self- evident that your safety altogether depends upon the sea?
1174	( 7) Then, as the inquiry went on, the question came:"And where did they propose to find arms?"
1174	( 8) In what part of Hellas, tell me, sir, do Hellenes keep a truce with traitors, double- dyed deserters, and tyrants?
1174	( 8) Or,"what consistency is there between these precepts of yours and political independence?"
1174	369?
1174	400(?).
1174	400- 399(?).
1174	401(?).
1174	416?
1174	Accordingly he sent to Pharnabazus and put it to him point- blank: Which will you have, peace or war?
1174	Again he replied-- How could he trust to their words when they had lied to him already?
1174	Agesilaus:"Have you observed how beautiful his son is?"
1174	And as to men, which will be the better able to man vessels, think you-- Athens, or ourselves with our stalwart and numerous Penestae?
1174	And as to their confident spirit, who shall attempt to describe it?
1174	And being asked,"What act( would satisfy him)?"
1174	And what shall we say of the Corinthians?
1174	And when the latter demurred to that solution, asking"What sort of trial that would be where the offenders were also the judges?"
1174	But after dinner, when Cyrus drank to his health, asking him"What he could do to gratify him most?"
1174	But tell me, Cinadon,''I said to him,''why have you bidden me count them?''
1174	But the Eleians?
1174	But they seemed to tarry a long time, and Agesilaus asked:"What say you, King Otys-- shall we summon him hither ourselves?
1174	But what of the man who pleases neither?
1174	Can it be our duty at all to spare him?
1174	Did you not say just now, Sir, that you came to make an alliance on terms of absolute equality,''share and share alike''?
1174	Do you imagine that you may be robbed of the power of life and death over whom you please, should you condescend to a legal trial?
1174	Do you know the poem?"
1174	Do you not agree?
1174	Do you not think that the ephors themselves, and the whole commonwealth besides, would hold this renegade worthy of condign punishment?
1174	For what does the alternative mean?
1174	For what were their services to you?
1174	Had he not been defeated in Lacedaemon, with a large body of heavy infantry, by a handful of men?
1174	Had we been forced to meet them vanguard to vanguard, on an equal footing, who could have been surprised?
1174	Have I not avenged you of your enemy?"
1174	He said,"Men of Athens, do you not see how you are being deluded?
1174	He sat down, and then Procles of Phlius got up and spoke as follows:"What would happen, men of Athens, if the Lacedaemonians were well out of the way?
1174	How many friends have they left to them to- day?
1174	How shall I, who dealt justice upon him, justly suffer death at your hands?
1174	How shall you longer be held blameless before that fatherland which honours you and in which you fare so well?''
1174	If danger were ever again to visit Hellas from the barbarian world outside, in whom would you place your confidence if not in the Lacedaemonians?
1174	If so, what fairer test of courage will you propose than the arbitrament of war-- the war just ended?
1174	If, then, you have no monopoly of justice, can it be on the score of courage that you are warranted to hold your heads so high?
1174	In danger, do I say, of losing their lives?
1174	Is it not plain that these preparations are for an expedition which will do us some mischief?"
1174	Is it not then reasonable that out of agreement should spring concord rather than discord?
1174	Is it that you are more just than ourselves?
1174	Is it their wide empire of which you are afraid?
1174	It is this: Satyrus, bade him"Be silent, or he would rue the day;"to which he made answer,"And if I be silent, shall I not rue it?"
1174	Jason, if all you say be true, why do you hesitate?
1174	Leotychides:"How so, seeing that I am not dead?"
1174	Nor was Thebes an exception; for was not the governor a brother of Agesilaus?
1174	Of Pellene( or Pellana) in Laconia, not Pellene in Achaia?
1174	Or is it conceivable that he prefers spending money in making others great to finding his favourite projects realised without expense?
1174	Or is it on these Laconian friends of yours that you pride yourselves?
1174	Or,"upon the strand or coast road or coast land of Achaia"( aliter{ ten aigialon}(?)
1174	Otys asked:"Is Spithridates of one mind with you in this proposal?"
1174	Otys:"Why not ask if your project pleases Spithridates too?"
1174	Ought we not rather, when we know the doublings of his nature, to guard against them, lest we enable him presently to practise on ourselves?
1174	Pharnabazus replied:"Shall I tell you plainly what I will do?"
1174	Presently the question rose, How they were to get money to pay their guards?
1174	Suppose, then, we were to shake hands, from what quarter can we reasonably anticipate danger and trouble?
1174	That which I have pictured as desirable, or that which my colleagues yonder are producing?
1174	The Thebans, it was certain, would soon be with them; for had they not borrowed ten talents( 20) from Elis in order to be able to send aid?
1174	The ephors asked:"How many do you reckon are in the secret of this matter?"
1174	The two armies were now close together, when one of the older men lifted up his voice and cried:"Why need we fight, sirs?
1174	Then Meidias asked,"And where am I to live, Dercylidas?"
1174	Then, again, what was the proper depth of line to be given to the different army corps?
1174	Trubner, 1884)?
1174	Was Gytheum taken?
1174	Was ever bride led home by such an escort of cavalry and light- armed troops and heavy infantry, as shall escort your wife home to your palace?"
1174	Was it not the people itself, the democracy, who voted the constitution of the Four Hundred?
1174	Was it not, pray, the great king who demanded that all the states in Hellas should be independent?
1174	Was not my door open in old days to every comer?
1174	Was there not timber enough and to spare in the king''s territory?"
1174	Was this portion of the"Hellenica"written before the expedition of Cyrus?
1174	Well, then, freedom given and wealth added-- what more would you desire to fill the cup of happiness to overflowing?"
1174	Well, then, how does the matter stand?
1174	Were ever nuptials celebrated on so grand a scale before?
1174	What are you afraid of, that you press forward with such hot haste?
1174	What in heaven''s name are we to call him?
1174	What then, when he came furnished with vile moneys, to corrupt you therewith, to bribe you to make him once more lord and master of the state?
1174	What, I ask you, of a man who so openly studied the art of self- seeking, deaf alike to the pleas of honour and to the claims of friendship?
1174	When he had reached that city the first move was made by Tissaphernes, who sent asking,"With what purpose he was come thither?"
1174	When the inventory of the paternal property was completed, he proceeded:"Tell me, Meidias, to whom did Mania belong?"
1174	When they were seated Dercylidas put certain questions:"Tell me, Meidias, did your father leave you heir to his estates?"
1174	Who else but they have now brought it about that we should be fined for appearing at Lacedaemon?
1174	Why not rather make truce and part friends?"
1174	Will some one of you escort me to the place where the property of Mania and Pharnabazus lies?"
1174	With which condition of affairs here in Athens do you think will Thrasybulus and Anytus and the other exiles be the better pleased?
1174	Would not leniency towards such a creature be misplaced?
1174	and for what purpose but to deter any one else for the future from venturing to expose the proceedings at Phlius?"
1174	and what have we Athenians, who are in full agreement with the king, both in word and deed, to fear from him?
1174	how much pasturage?"
1174	how, again, was he to prevent Pharnabazus from overriding the Hellenic states in pure contempt with his cavalry?
1174	or is it not more likely a Persian or native word, Karanos?
1174	or is{ koiranos} the connecting link?
1174	or why should he expend his money?
1174	or why, when we tell them that we have no need of them at present, do they insist on preparing for a foreign campaign?
1174	the Achaeans?
1174	the Arcadians?
1174	they asked,"Why assign to them the privilege of destroying the State?"
1174	what evil have we wrought you at any time?
1174	what is it really that has brought us here?
1174	what landed estates?
1174	why do you not march at once against Pharsalia?"
1174	why would you slay us?
1174	you-- Critias?
1174	{ karenon})= chief?
7491	But if he had?
7491	Does one say No or Yes? 7491 Great thanks indeed did Thais render to me?"
7491	What are these?
7491	As for him, indeed who can deny that the issue has been to his pre- eminent glory?
7491	But do you see your father Paulus coming to you?"
7491	But what is more disgraceful than to be made game of?
7491	Did Africanus need me?
7491	Do you not see into the midst of what temples you have come?
7491	For how can one be a friend to him to whom he thinks that he may possibly become an enemy?
7491	For what house is so stable, what state so firm, that it can not be utterly overturned by hatred and strife?
7491	For what reputation from the speech of men, or what fame worth seeking, can you obtain?
7491	For where will you find him who prefers a friend''s promotion to his own?
7491	How could you have full enjoyment of prosperity, unless with one whose pleasure in it was equal to your own?
7491	I then asked him,"Even if he had wanted you to set fire to the Capitol, would you have done it?"
7491	In the first, place, as Ennius says;--"How can life be worth living, if devoid of the calm trust reposed by friend in friend?
7491	Indeed, to what purpose is it to say that among such men if one had asked anything wrong, he would not have obtained it?
7491	On the other hand, who is there that can fail to hate Tarquinius Superbus, Spurius Cassius, Spurius Maelius?
7491	Then, too, as regards the very persons who tell of your renown, how long will they speak of it?
7491	This is, indeed, the employing of force; for what matters the way in which you compel me?
7491	To what purpose am I saying this?
7491	What benefit, then, could he have derived from a few more years?
7491	What is the ease of which they speak?
7491	What like this had the Roman people ever heard or seen before?
7491	What may we suppose that they would have done, had the same thing occurred in real life?
7491	What more shall I say?
7491	What sweeter joy than in the kindred soul?
7491	What?
7491	When I had recovered from my amazement at these things I asked,"What is this sound so strong and so sweet that fills my ears?"
7491	While I was gazing more intently on the earth, Africanus said:"How long, I pray you, will your mind be fastened on the ground?
7491	Who had greater influence than he had?
7491	Who in Greece was more renowned than Themistocles?
7491	Who, in what other lands may lie in the extreme east or west, or under northern or southern skies, will ever hear your name?
7491	Whose converse differs not from self- communion?"
7491	have aided them in the endeavor to usurp regal power?
7491	of his integrity in his relations with all men?
7491	such a life, and whom solitude would not render incapable of enjoying any kind of pleasure?
35171	''Fore God, the wisdoms and the greatnesses Of seeming, are they hollow all, as things Of naught?
35171	''Tis we, thy children; shall no man aid us?
35171	( How?
35171	A deadly wrong they did me, yea within Mine holy place: thou knowest?
35171	Ah me, Phthia or Thebes, or sea- worn Thessaly?
35171	Ah, husband still, how shall thy hand be bent To slay me?
35171	Ah, is it thou?
35171	Ah, what bringeth he Of news or judgment?
35171	Ah, woe is me; hath Ajax come again?
35171	Am I still alone?
35171	And Hector''s woe, What is it?
35171	And I, whose slave am I, The shaken head, the arm that creepeth by, Staff- crutchèd, like to fall?
35171	And comest thou now Forth, and hast decked thy bosom and thy brow, And breathest with thy lord the same blue air, Thou evil heart?
35171	And hast thou turned from the Altar of frankincense, And given to the Greek thy temple of Ilion?
35171	And her own Prize that God promisèd Out of the golden clouds, her virgin crown?
35171	And is it granted that I speak, or no, In answer to them ere I die, to show I die most wronged and innocent?
35171	And is this not woe?)
35171	And my sons?
35171	And this their King so wise, who ruleth all, What wrought he?
35171	And this unhappy one-- would any eyes Gaze now on Hecuba?
35171	And thou, Polyxena, Where art thou?
35171	And thou, what tears can tell thy doom?
35171	And will ye leave her downstricken, A woman, and so old?
35171	And yet, what help?
35171	And, to say nothing of Zeus, how can the Goddess of Morning rise and shine upon us uncaring?
35171	Argos, belike, or Phthia shall it be, Or some lone island of the tossing sea, Far, far from Troy?
35171	But what minion of the Greek Is this that cometh, with new words to speak?
35171	Canst thou see help, or refuge anywhere?
35171	Dear God, what would they?
35171	Do I not know her?
35171	Doth he not go With me, to the same master?
35171	For Helen''s sister''s pride?
35171	For this land''s sake Thou comest, not for Hellas?
35171	For what woe lacketh here?
35171	Had ye so little pride?
35171	Hath that old hate and deep Failed, where she lieth in her ashen sleep?
35171	Heard ye?
35171	Here on the shore Wouldst hold them or amid mine own salt foam?
35171	How have they cast me, and to whom A bondmaid?
35171	How say''st thou?
35171	How shall it be?
35171	How should a poet carve the funeral stone To tell thy story true?
35171	How, for his Spartan bride A tirewoman?
35171	How?
35171	How?
35171	How?
35171	How?
35171	I ask not thee; I ask my own sad thought, What was there in my heart, that I forgot My home and land and all I loved, to fly With a strange man?
35171	In the other( Stesichorus,_ Sack of Ilion_(?))
35171	Is God''s word As naught, to me in silence ministered, That in this place she dies?
35171	Is it all in vain that our Trojan princes have been loved by the Gods?
35171	Is it the Isle Immortal, Salamis, waits for me?
35171	Is it the Rock that broods Over the sundered floods Of Corinth, the ancient portal Of Pelops''sovranty?''
35171	Is it the flare Of torches?
35171	Is the fall thereof Too deep for all that now is over me Of anguish, and hath been, and yet shall be?
35171	Is''t not rare fortune that the King hath smiled On such a maid?
35171	Know''st thou my bitter stress?
35171	Marked ye?
35171	Mother of him of old, whose mighty spear Smote Greeks like chaff, see''st thou what things are here?
35171	My daughter?
35171	Nay, Hadst thou no surer rope, no sudden way Of the sword, that any woman honest- souled Had sought long since, loving her lord of old?
35171	Nay, why, my little one?
35171	Nay: Why call I on the Gods?
35171	Nay: Why should Odysseus''labours vex my breath?
35171	O Fire, Fire, where men make marriages Surely thou hast thy lot; but what are these Thou bringest flashing?
35171	O Helen, Helen, thou ill tree That Tyndareus planted, who shall deem of thee As child of Zeus?
35171	O ye Argives, was your spear Keen, and your hearts so low and cold, to fear This babe?
35171	Oh, How can I tell her of it?
35171	Or is it tidings heard From some far Spirit?
35171	Or what child meanest thou?
35171	Out of the tent of the Greek king I steal, my Queen, with trembling breath: What means thy call?
35171	Overseas Bear me afar to strange cities?
35171	Polyxena?
35171	Poseidon, god of the sea and its merchandise, and Apollo( possibly a local shepherd god?
35171	Priam, mine own Priam, Lying so lowly, Thou in thy nothingness, Shelterless, comfortless, See''st thou the thing I am?
35171	Say then what lot hath any?
35171	See''st thou what end is come?
35171	Seëst thou, seëst thou?
35171	Shall I thrust aside Hector''s belovèd face, and open wide My heart to this new lord?
35171	Shall the ship go heavier for her sin?
35171	She liveth still?
35171	Speak first; wilt thou be one In heart with me and hand till all be done?
35171	Speak, Friend?
35171	The flame of the cakes of corn, is it gone from hence, The myrrh on the air and the wreathèd towers gone?
35171	The sainted of Apollo?
35171	Thou hast some counsel of the Gods, or word Spoken of Zeus?
35171	Thou of the Ages, O wherefore fleëst thou, Lord of the Phrygian, Father that made us?
35171	Thou pitiest her?
35171	Thy land is fallen and thy lord, and thou A prisoner and alone, one woman; how Canst battle against us?
35171	To Odysseus''gate My mother goeth, say''st thou?
35171	To watch a tomb?
35171	Weak limbs, why tremble ye?
35171	Weepest thou, Mother mine own?
35171	Weepest thou?
35171	What fall yet lacketh, ere we touch The last dead deep of misery?
35171	What fashion of the laws of Greece?
35171	What hope have I To hold me?
35171	What is it?
35171	What is there that I fear to say?
35171	What is this?
35171	What knoweth she of evils like to these, That dead Polyxena, thou weepest for?
35171	What lingereth still O wounded City, of unknown ill, Ere yet thou diest?
35171	What man now hath her, or what doom?
35171	What meanest thou?
35171	What means that sudden light?
35171	What of Andromache, Wife of mine iron- hearted Hector, where Journeyeth she?
35171	What of joy Falls, or can fall on any child of Troy?
35171	What of that other child Ye reft from me but now?
35171	What seekest thou?
35171	What sought ye then that ye came?
35171	What was the"device"?
35171	What woman''s lips can so forswear her dead, And give strange kisses in another''s bed?
35171	When wast thou taken?
35171	Wherefore should great Hera''s eyes So hunger to be fair?
35171	Wherefore?
35171	Whither moves thy cry, Thy bitter cry?
35171	Whither shall I tread?
35171	Who am I that I sit Here at a Greek king''s door, Yea, in the dust of it?
35171	Who be these on the crested rock?
35171	Who found thee so?
35171	Why call on things so weak For aid?
35171	Why didst thou cheat me so?
35171	Why raise me any more?
35171	Why should I speak the shame of them, before They come?
35171	Why will ye slay this innocent, that seeks No wrong?
35171	Will they leave him here to build again The wreck?
35171	Yea, and thou, And these that lie around, do they not know?
35171	Yet I would ask thee, what decree is gone Forth for my life or death?
35171	[_ Turning upon the Herald._ Where lies the galley?
35171	_ Some Women._ Deep in the heart of me I feel thine hand, Mother: and is it he Dead here, our prince to be, And lord of the land?
35171	and is it come, the end of all, The very crest and summit of my days?
35171	and wert thou nothingness?
35171	p. 35"Why call on things so weak?"
35171	who is there That prayeth heaven, and in so strange a prayer?
30201	Add farther, to what deity did the Romans pay a more ceremonial respect than to Flora, that bawd of obscenity?
30201	Again, are you in love with any handsome lady?
30201	And if so, how am I concerned to make any farther excuse?
30201	And indeed to what purpose would it be singly to recount the commonalty and rabble of mankind, who beyond all question are entirely on my side?
30201	And now since I have made good my title to valour and industry, what if I challenge an equal share of wisdom?
30201	And now( dear friend) how shall we to thy brow Pay all those laurels which we justly owe?
30201	And what are such?
30201	And what else can we imagine all this to be than downright madness?
30201	And what is the argument of all Homer''s Iliads, but only, as Horace observes:-- They kings and subjects dotages contain?
30201	And what made this great man poison himself to prevent the malice of his accusers?
30201	And what?
30201	And whence reaps it this happiness?
30201	And would he not deserve to be hissed and thrown stones at till the pragmatical fool could learn better manners?
30201	And yet what is more faithful to his master?
30201	And yet what is more sporting and inoffensive?
30201	As namely, can there be any one sort of men that enjoy themselves better than those which we call idiots, changelings, fools and naturals?
30201	But prithee what city would choose such a magistrate?
30201	But what if I make it appear that I also am the main spring and original of this endearment?
30201	But what matter is it if these things are resented by the vulgar?
30201	But why should I confine my discourse to the narrow subject of mankind only?
30201	Farther, what scoffs and jeers did not the old comedians throw upon him?
30201	Farther, why should I desire a temple, since the whole world is but one ample continued choir, entirely dedicated to my use and service?
30201	For farther, what city would ever submit to the rigorous laws of Plato, to the severe injunctions of Aristotle?
30201	For which of the enemies would not veil their turbans at so solemn an appearance?
30201	For who would not hate and avoid such a person as should be deaf to all the dictates of common sense?
30201	How much of their pleasure would be abated if they were but endowed with one dram of wisdom?
30201	How positive also is Tully''s commendation that all places are filled with fools?
30201	How would these heroes crouch, and shrink into nothing, at the sight of drawn swords, that are thus quashed and stunned at the delivery of bare words?
30201	Is it likely any one should agree with a friend that is first fallen out with his own judgment?
30201	Now what is the meaning of the phrase[_ I did it ignorantly_] but only this?
30201	Or is it probable he should be any way pleasing to another, who is a perpetual plague and trouble to himself?
30201	Or what occasion for rhetoric, where no difference arose to require any laborious decision?
30201	Or what vigour in youth, if it be harassed with a pettish, dogged, waspish, ill humour?
30201	They are prejudiced against it upon this account, because they suppose it justles out all truth and sincerity?
30201	This you will say is much, but you shall yet hear what is more; tell me then, can any one love another that first hates himself?
30201	Was it any sinewy starched oration?
30201	Well, but what is the meaning( will some say) of all this?
30201	What architect could ever form so curious a structure as they give a model of in their inimitable combs?
30201	What heights and falls in their voice?
30201	What is more fawning than a spaniel?
30201	What is more fond and loving than a tame squirrel?
30201	What kingdom can be governed with better discipline than they exactly observe in their respective hives?
30201	What made him the instrument of his own death, but only his excessiveness of wisdom?
30201	What need of logic, when they were too wise to enter into any dispute?
30201	What shall I say of such as cry up and maintain the cheat of pardons and indulgences?
30201	What signifies my inner purple, but only an ardent love and zeal to God?
30201	What signifies[_ I obtained mercy_] but only that I should not otherwise have obtained it had not folly and ignorance been my vindication?
30201	What was it that quieted and appeased the Roman people, when they brake out into a riot for the redress of grievances?
30201	Whence indeed, but from me only, by whose procurement it is furnished with little of wisdom, and so with the less of disquiet?
30201	Which of the fiercest Janizaries would not throw away his scimitar, and all the half- moons be eclipsed by the interposition of so glorious an army?
30201	Who knows not that the first scene of infancy is far the most pleasant and delightsome?
30201	Why are you so backward in making an answer?
30201	Why is Cupid feigned as a boy, but only because he is an under- witted whipster, that neither acts nor thinks any thing with discretion?
30201	Why, can any one be said properly to live to whom pleasure is denied?
30201	Wisdom, did I say?
30201	[ Illustration: 060][ Illustration: 063][ Illustration: 064] For instance, in the first place, what can be more dear and precious than life itself?
30201	[ Illustration: 336] Farther, does any one appear a candidate for any ecclesiastical dignity?
30201	and how ready to become serviceable upon all occasions?
30201	and were it so possible that the Godhead had appeared in any shape of an inanimate substance, how he should then have preached his gospel?
30201	for who can set me forth better than myself?
30201	how mimical are their gestures?
30201	or how have been nailed to the cross?
30201	or the more unpracticable tenets of Socrates?
30201	or what servant would be retained by such a master?
30201	or what woman would be content with such a do- little husband?
30201	or who can pretend to be so well acquainted with my condition?
30201	that feeds upon himself and his own thoughts, that monopolises health, wealth, power, dignity, and all to himself?
30201	that loves no man, nor is beloved of any?
30201	that should have no more power of love or pity than a block or stone, that remains heedless of all dangers?
30201	that thinks he can never mistake, but can foresee all contingencies at the greatest distance, and make provision for the worst presages?
30201	the difference betwixt the several attributes of Christ in heaven, on the cross, and in the consecrated bread?
30201	the manner how one body can be in several places at the same time?
30201	what army would be willing to serve under such a commander?
30201	what maggot( say you) put this in your head?
30201	what time is required for the transubstantiating the bread into flesh?
30201	whether Christ, as a son, bears a double specifically distinct relation to God the Father, and his virgin mother?
30201	whether God, who took our nature upon him in the form of a man, could as well have become a woman, a devil, a beast, a herb, or a stone?
30201	whether after the resurrection we shall carnally eat and drink as we do in this life?
30201	whether in Christ''s corporal presence in the sacramental wafer, his humanity be not abstracted from his Godhead?
30201	whether this proposition is possible to be true, the first person of the Trinity hated the second?
30201	who would invite such a guest?
2811	< a href=#linknote-89"name="linknoteref-89"id="linknoteref-89">[89] What is my object in telling you these things?
2811	And pray,I asked him, when the youth had left us,"did you never commit a fault yourself which deserved your father''s correction?
2811	And why, then,you will be ready to ask,"not have them yourself?"
2811	But what is the object of all this?
2811	How can that be?
2811	I ask you,he repeated,"what is your opinion of Modestus?"
2811	Let us know,exclaims one,"who is the subject of this informal motion?"
2811	Not excepting even your freedmen?
2811	Pray then,he asked,"what is your method upon such occasions?"
2811	Pray, then, is it Tacitus or Pliny I am talking with?
2811	Pray,says he,"what is your opinion of Modestus?"
2811	What need is there,said I,"of my taking a bath at all?"
2811	Who is it,( asked another)"that is thus accused, without acquainting the house with his name, and his crime?"
2811	-- Tell me then whether you think these votes should have been taken separately?
2811	--What follows is conceived in a yet higher strain of metaphor:"Will you not expel this man as the common calamity of Greece?
2811	Am I not then obliged to confirm what my freedman has thus done in pursuance of my inclinations?
2811	And have we not each of us our particular follies in which we fondly indulge ourselves?
2811	And what else?
2811	Are not all mankind subject to indiscretions?
2811	At last he enquired who it was that was speaking?
2811	Besides, how shall you know that what an advocate has farther to offer will be superfluous, until you have heard him?
2811	Besides, recollect what credit he has, and with what powerful friendships he is supported?"
2811	Blaesus dies, and, as if he had overheard every word that Regulus had said, has not left him one farthing.--And now have you had enough?
2811	But are we wiser than our ancestors?
2811	But does Aeschines himself avoid those errors which he reproves in Demosthenes?
2811	But how does that affect the parties who vote?
2811	But pray was there never a praetor before this man?
2811	But still, who are these, let me ask, that are better acquainted with my friends than I am myself?
2811	But why do I dwell any longer upon the virtues of a man whose conversation I am so unfortunate as not to have time sufficiently to enjoy?
2811	But why do I mention myself, who am diverted from these pursuits by numberless affairs both public and private?
2811	But, after all, why this air of threatening?
2811	By way of requiting their kindnesses( for what generous mind can bear to be excelled in acts of friendship?)
2811	CVIII-- TO FUSCUS You want to know how I portion out my day, in my summer villa at Tuscum?
2811	Casting his eyes round the room,"Why,"he exclaimed,"do you suppose I endure life so long under these cruel agonies?
2811	Could he place the dignity of Cato in a stronger light than by representing him thus venerable even in his cups?
2811	Did I ever interfere in the affair of Crassus[4] or Camerinus?
2811	Did she supply him likewise with materials for the purpose?
2811	Did you never?
2811	Do you consider the risks you expose yourself to?
2811	Does it not seem to you but yesterday that Nero was alive?
2811	For what can be better for society than such government, what can be more precious than freedom?
2811	For what have death and banishment in common with one another?
2811	For who is there so unprejudiced as not to prefer the attractive and sonorous to the sombre and unornamented in style?
2811	For, on one side, what obstacles would not the business of a court throw in his way?
2811	Have you not observed what acclamations our rope- dancers excite at the instant of imminent danger?
2811	He fell with such fury upon the character of Herennius Senecio that Metius Carus said to him, one day,"What business have you with my dead?
2811	How ignominious then must his conduct be who turns good government into anarchy, and liberty into slavery?
2811	How more acceptable than a far larger one?
2811	How thoroughly conversant is he in every branch of history or antiquity?
2811	I am myself employed in the same sort of work; and since I have you, who shall deny I have reason on my side?
2811	I not only acknowledge the charge, but glory in it; for can there be a nobler error than an overflowing benevolence?
2811	If that should unhappily result, where shall I find one who will read my works so well, or appreciate them so thoroughly as he?
2811	In a word,( for why should I conceal from my friend either my deliberate opinion or my prejudice?)
2811	Is it reasonable, then, that one should be thrown into the scale merely to weigh down another?
2811	Is it to increase my regret and vexation that I can not enjoy it?
2811	Is there anything in nature so short and limited as human life, even at its longest?
2811	LXI-- To PRISCUS You know Attilius Crescens, and you love him; who is there, indeed, of any rank or worth, that does not?
2811	LXXX VIII-- To ROMANUS HAVE you ever seen the source of the river Clitumnus?
2811	My subject, indeed, seemed naturally to lend itself to this( may I venture to call it?)
2811	Nay, are you not sometimes even now guilty of errors which your son, were he in your place, might with equal gravity reprove?
2811	Now the following story, which I am going to tell you just as I heard it, is it not more terrible than the former, while quite as wonderful?
2811	Or could it have been looked upon as one consistent motion when it united two such different decisions?
2811	Or, may not this small collection of water be successively contracted and enlarged upon the same principle as the ebb and flow of the sea?
2811	Otherwise, what good do friends do you who assemble merely for their own amusement?
2811	Rufinus, calling his friend''s attention to me, said to him,"You see this man?"
2811	Scarcely had he left me when a second came up:"Whatever,"said he,"are you attempting?
2811	Shall I consider this as an honour done to myself or to literature?
2811	Since you can not preserve his life, why do you grudge him the happy release of death?"
2811	Still I can not forbear to lament him, as if he had been in the prime and vigour of his days; and I lament him( shall I own my weakness?)
2811	The person who told the story was a man of unsuspected veracity:--but what has a poet to do with truth?
2811	Though indeed what can a man have conferred on him more valuable than the honour of never- fading praise?
2811	Though why should I wonder at this?
2811	Upon his acknowledging that he did,"Why then,"said he,"did you make him go back again?
2811	Upon this Nigrinus asked me,"To whom are these deputies sent?"
2811	Was her mother privy to this transaction?
2811	What else?
2811	What?
2811	When you rise up to plead, are you not at that juncture, above all others, most self- distrustful?
2811	Where is the sick man who is either solicited by avarice or inflamed with lust?
2811	Who is he then who sets up in this way for a public reformer?
2811	Whose tones will my ears drink in as they do his?
2811	Why do I say all this?
2811	Why ever will you ruin yourself?
2811	Why will you presume too much on the present situation of public affairs, when it is so uncertain what turn they may hereafter take?
2811	Would you make me a suitable return for this letter?
2811	XCI-- To MACRINUS Is the weather with you as rude and boisterous as it is with us?
2811	Yet grant there are any such, why will they deny me the satisfaction of so pleasing a mistake?
2811	Yet what was the subject which raised this uncommon attention?
2811	You ask me why I conjecture this?
2811	You think I am joking?
2811	You will ask,"How that can possibly be in the midst of Rome?"
2811	You will be inclined perhaps to enquire whether I can easily raise the purchase- money?
2811	You will, ask, perhaps,"Why do you apply for information concerning a point on which you ought to be well instructed?"
2811	and do you not wish, I will not say some particular parts only, but that the whole arrangement of your intended speech were altered?
2811	and on the other, what is it that such intense application might not effect?
2811	are we more equitable than the laws which grant so many hours and days of adjournments to a case?
2811	especially if the concourse should be large in which you are to speak?
2811	may not I, then, be allowed to congratulate myself upon the celebrity my name has acquired?
2811	or are you for the third, according to rhetorical canon?
2811	or lyric poetry, as it is not a reader, but a chorus of voices and instruments that it requires?
2811	or why tragedy, as it is composed for action and the stage, not for being read to a private audience?
2811	this only stirs in me a keener longing for you; for how sweet must her conversation be whose letters have so many charms?
2811	were our forefathers slow of apprehension, and dull beyond measure?
2811	what would you have said, could you have heard the wild beast himself?"
2811	when any particular opinion is received, do not all the rest fall of course?
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?
2571	( 4) And wo n''t we laugh? 2571 ( 1) What is he going to tell us? 2571 ( 1) f(1) Before sacrificing, the officiating person asked,Who is here?"
2571	( TO PEACE) What now?
2571	A BREASTPLATE- MAKER Good gods, what am I going to do with this fine ten- minae breastplate, which is so splendidly made?
2571	A SICKLE- MAKER Trygaeus, where is Trygaeus?
2571	A TRUMPET- MAKER What is to be done with this trumpet, for which I gave sixty drachmae the other day?
2571	A fatted bull?
2571	Again you come back without it?
2571	Are there any good men?
2571	BREASTPLATE- MAKER But how can you wipe, idiot?
2571	BREASTPLATE- MAKER So you would pay ten minae(1) for a night- stool?
2571	But I bethink me, shall I give her something to eat?
2571	But is it my death you seek then, my death?
2571	But what is my master doing?
2571	But where was she then, I wonder, all the long time she spent away from us?
2571	CHORUS But not to Ares?
2571	CHORUS Nor doubtless to Enyalius?
2571	CHORUS Why does not the work advance then?
2571	CREST- MAKER What do you bid for them?
2571	Come then, what must be done?
2571	Do n''t you know all that a man should know, who is distinguished for his wisdom and inventive daring?
2571	Do you think I have been long?
2571	Do you think I would sell my rump for a thousand drachmae?
2571	Do you turn your nose towards the cesspools?
2571	Dost thou not see this, that our cities will soon be but empty husks?
2571	FIRST SEMI- CHORUS What shall we do to her?
2571	FIRST SERVANT But perhaps some spectator, some beardless youth, who thinks himself a sage, will say,"What is this?
2571	FIRST SERVANT For what purpose?
2571	FIRST SERVANT Who was it then?
2571	First of all, how is Sophocles?
2571	HERMES And how could she speak to the spectators?
2571	HERMES And why?
2571	HERMES And wise Cratinus,(1) is he still alive?
2571	HERMES Do n''t you know that Zeus has decreed death for him who is surprised exhuming Peace?
2571	HERMES How then did Cleonymus behave in fights?
2571	HERMES How?
2571	HERMES Into Simonides?
2571	HERMES Is it then a smell like a soldier''s knapsack?
2571	HERMES Rash reprobate, what do you propose doing?
2571	HERMES She asks, what will be the result of such a choice of the city?
2571	HERMES Tell me, my dear, what are your feelings with regard to them?
2571	HERMES What for?
2571	HERMES What then?
2571	HERMES Why do you come?
2571	HERMES Your country?
2571	HERMES Your father?
2571	HIEROCLES And that is?
2571	HIEROCLES And what am I to do?
2571	HIEROCLES To whom are you sacrificing?
2571	HIEROCLES What are you laughing at?
2571	HIEROCLES What oracle ordered you to burn these joints of mutton in honour of the gods?
2571	HIEROCLES What sacrifice is this?
2571	HIEROCLES You will not give me any meat?
2571	Has he done eating?
2571	Has the lash rained an army of its thongs on you and laid your back waste?"
2571	How so?
2571	Is he crazy?
2571	Is it true?
2571	Is that your grievance against them?
2571	LITTLE DAUGHTER And if it fell into the watery depths of the sea, could it escape with its wings?
2571	LITTLE DAUGHTER And what harbour will you put in at?
2571	LITTLE DAUGHTER But how will you make the journey?
2571	LITTLE DAUGHTER Why not saddle Pegasus?
2571	Master, have you got garlic in your fist, I wonder?
2571	No one?
2571	Nothing is more pleasing, when the rain is sprouting our sowings, than to chat with some friend, saying,"Tell me, Comarchides, what shall we do?
2571	SECOND SEMI- CHORUS What shall we do to her?
2571	SECOND SERVANT And if he does n''t tell you?
2571	SECOND SERVANT But what is your purpose?
2571	SECOND SERVANT( TO TRYGAEUS) But why start up into the air on chance?
2571	SERVANT And those stars like sparks, that plough up the air as they dart across the sky?
2571	SERVANT And why not?
2571	SERVANT But tell me, who is this woman?
2571	SERVANT But where then did you get these pretty chattels?
2571	SERVANT Did you see any other man besides yourself strolling about in heaven?
2571	SERVANT He has a self- important look; is he some diviner?
2571	SERVANT Is it true, what they tell us, that men are turned into stars after death?
2571	SERVANT Is that you, master?
2571	SERVANT Pots of green- stuff(1) as we do to poor Hermes-- and even he thinks the fare but mean?
2571	SERVANT Then who is that star I see over yonder?
2571	SERVANT Well then, what must be done now?
2571	SERVANT What has happened to you?
2571	SERVANT What were they doing up there?
2571	SON OF LAMACHUS My father?
2571	SON OF LAMACHUS Then what should I sing?
2571	SON OF LAMACHUS"The meal over, they girded themselves..."TRYGAEUS With good wine, no doubt?
2571	SPEAR- MAKER What will you give?
2571	TRYGAEUS A great fat swine then?
2571	TRYGAEUS A sheep?
2571	TRYGAEUS And do you see with what pleasure this sickle- maker is making long noses at the spear- maker?
2571	TRYGAEUS And what is he going to do with his mortar?
2571	TRYGAEUS And when I lie beside her and caress her bosoms?
2571	TRYGAEUS And why have the gods moved away?
2571	TRYGAEUS And''twas with justice too; did they not break down my black fig tree, which I had planted and dunged with my own hands?
2571	TRYGAEUS But not the women?
2571	TRYGAEUS But where will the poor wretch get his food?
2571	TRYGAEUS But why have they left you all alone here?
2571	TRYGAEUS Come, come, what are you asking for these two crests?
2571	TRYGAEUS Come, who wishes to take the charge of her?
2571	TRYGAEUS Do n''t I look like a diviner preparing his mystic fire?
2571	TRYGAEUS Do you not hear them wheedling you, mighty god?
2571	TRYGAEUS How shall we set about removing these stones?
2571	TRYGAEUS How, you cursed animal, could the wolf ever unite with the sheep?
2571	TRYGAEUS In short, where are they then?
2571	TRYGAEUS Is it not a shame?
2571	TRYGAEUS Let us see, who of you is steady enough to be trusted by the Senate with the care of this charming wench?
2571	TRYGAEUS My father?
2571	TRYGAEUS On what day?
2571	TRYGAEUS Tell me, what is War preparing against us?
2571	TRYGAEUS Tell me, you little good- for- nothing, are you singing that for your father?
2571	TRYGAEUS Then what should be done?
2571	TRYGAEUS To what part of the earth?
2571	TRYGAEUS Very well then, but how am I going to descend?
2571	TRYGAEUS What are they?
2571	TRYGAEUS What do I bid?
2571	TRYGAEUS What other victim do you prefer then?
2571	TRYGAEUS What reason have they for treating us so?
2571	TRYGAEUS What will you offer them?
2571	TRYGAEUS Where has he gone to then?
2571	TRYGAEUS Where?
2571	TRYGAEUS Where?
2571	TRYGAEUS Who is it?
2571	TRYGAEUS Why is there not the harbour of Cantharos at the Piraeus?
2571	TRYGAEUS Why not?
2571	TRYGAEUS Why, where am I likely to be going across the sky, if it be not to visit Zeus?
2571	TRYGAEUS Why, where has she gone to then?
2571	TRYGAEUS Will you never stop fooling the Athenians?
2571	TRYGAEUS You believe so?
2571	TRYGAEUS You have thrown it?
2571	TRYGAEUS You?
2571	TRYGAEUS( TO THE AUDIENCE) What is going to happen, friends?
2571	TUMULT What do you want?
2571	TUMULT( WHO HAS RETURNED) Well, what?
2571	Tell me, Hermes, my master, do you think it would hurt me to love her a little, after so long an abstinence?
2571	WAR How, varlet?
2571	WAR Well?
2571	WAR What is it?
2571	WAR You have brought back nothing?
2571	What I to do with them?
2571	What are you up to?
2571	What does the beetle mean?"
2571	What is your next bidding?
2571	When his trouble first began to seize him, he said to himself,"By what means could I go straight to Zeus?"
2571	Where is the table?
2571	Who is here?
2571	Who is your father then?
2571	Who rules now in the rostrum?
2571	Who was her greatest foe here?
2571	Why, what plague is this?
2571	Will anything that it behooves a wise man to know escape you?
2571	Will no one open?
2571	Will you not bury that right away and pile a great heap of earth upon it and plant wild thyme therein and pour perfumes on it?
2571	Zeus, what art thou going to do for our people?
2571	Zeus,"he cries,"what are thy intentions?
2571	and furthermore, had she a friend who exerted himself to put an end to the fighting?
2571	but what shall I be, when you see me presently dressed for the wedding?
2571	do n''t shout, I beg you, dear little Hermes.... And what are you doing, comrades?
2571	do n''t you see, little fool, that then twice the food would be wanted?
2571	do you see that armourer yonder coming with a wry face?
2571	do you wipe with both hands?
2571	how did you come here?
2571	in the name of the gods, what possesses you?
2571	must I really and truly die?
2571	my good friend, did you have a good journey?
2571	of the earth, did you say?
2571	tell me... TRYGAEUS What?
2571	to what god are you offering it?
2571	venerated goddess, who givest us our grapes, where am I to find the ten- thousand- gallon words(1) wherewith to greet thee?
2571	what are you doing?
2571	what are you drawing there?
2571	what do you reckon to sing?
2571	what is this I hear?
2571	what is to become of us, wretched mortals that we are?
2571	where is the doorkeeper?
2571	who is this man, crowned with laurel, who is coming to me?
2571	who will buy them?
2571	why art thou silent?
2571	wo n''t the crests go any more, friend?
2571	would you mock me?
2571	you are so ignorant you do n''t understand the will of the gods and you make a treaty, you, who are men, with apes, who are full of malice?
2571	you down there, what are you after now?
2571	you would leave me, you would vanish into the sky, you would go to the crows?
2571	your name?
7768	But thou, O son of Thetis,said he,"why dost thou disparage the state of the dead?
7768	O Circe,he cried,"that is impossible: who shall steer my course to Pluto''s kingdom?
7768	What desperate adventure has brought Ulysses to these regions,said Achilles;"to see the end of dead men, and their foolish shades?"
7768	What washing does my daughter speak of?
7768	And Telemachus said,"Is this the man who can tell us tidings of the king my father?"
7768	And he said,"What chief or what ruler is this, that thou commendest so highly, and sayest that he perished at Troy?
7768	Are you so soon tired of your country; or did not our present please you?
7768	But his father permitted not, but said,"Look better at me; I am no deity; why put you upon me the reputation of godhead?
7768	But what says fame?
7768	He held Ulysses by the wrist, to stay his entrance; and"Whither wouldest thou go?"
7768	Indignation seized Aeolus to behold him in that manner returned; and he said,"Ulysses, what has brought you back?
7768	Merchants or wandering thieves?"
7768	Then said Ulysses,"Tell me who these suitors are, what are their numbers, and how stands the queen thy mother affected to them?"
7768	Thy meats, spiced with poison; or thy wines, drugged with death?
7768	What pleasure canst thou promise which may tempt the soul of a reasonable man?
7768	What should so poor and old a man as you do at the suitors''tables?
7768	What should the cause be?
7768	What, can not you quit your wiles and your subtleties, now that you are in a state of security?
7768	Where now are all their anxious thoughts of home?
7768	Who has not heard of Calypso?
7768	and think you that you are unknown?"
7768	and what cause he had for making such horrid clamours in the night- time to break their sleeps?
7768	art thou prepared to share their fate, from which nothing can ransom thee?"
7768	do you wilfully give way to their ill manners?
7768	guests, what are you?
7768	he said,"what madness from heaven has seized you, that you can laugh?
7768	if his fright proceeded from any mortal?
7768	if strength or craft had given him his death''s blow?
7768	is my son yet alive?
7768	lives he in Orchomen, or in Pylus, or is he resident in Sparta, in his uncle''s court?
7768	must the first word with which you salute your native earth be an untruth?
7768	or do you mistrust your kinsfolk and friends in such sort as without trial to decline their aid?
7768	or has your government been such as has procured ill- will towards you from your people?
7768	see you not that your meat drops blood?
1666	And Byrrhena spake unto mee and sayd, I pray you Cousine how like you our countrey?
1666	And dost thou live here as a ghost or hogge, to our great shame and ignominy?
1666	And if it had so come to passe that this fearefull maid had beene slaine by him, what danger had we beene in?
1666	And moreover she sayd, O Lucius, I have nourished thee with myne owne proper hand: and why not?
1666	And to counterfeit the matter, he would come to Charites and say: O what a losse have I had of my friend, my fellow, my companion Lepolemus?
1666	And when I was out I cried, O sirrah Hostler where art thou?
1666	And wil you not cease in your husbands armes?
1666	And you( you harlot) doe you not goe to see your parents?
1666	And( espying a Church on the top of a high hill) she said, What can I tell whether my husband and master be there or no?
1666	Are you in the mind that you will not tarry in Thessaly?
1666	Art thou afraid of the old woman more then halfe dead, whom with a stripe of thy heele thou maist easily dispatch?
1666	Be you not afraid of spirits?
1666	But I finely feigning and colouring the matter for the time, did breake off his talk, and tooke him by the hand and sayd, Why tarry we?
1666	But I pray you tell me how have you been the cause and mean of my trouble and sorrow?
1666	But Venus began to cry and sayd, What hath my sonne gotten any Love?
1666	But what gainest thou through my delay?
1666	But whither shall I fly?
1666	Canst thou not goe?
1666	Come on, we will beare you company?
1666	Commest thou hither to eat, where we should weepe and lament?
1666	Couldest not thou( that so often in his life time diddest spurne and kicke him) defend him now at the point of death by the like meane?
1666	Did not I alwayes give thee a charge?
1666	Did not I gently will thee to beware?
1666	Do dead men use to run away in this Countrey?
1666	Doest thou not know( Foole as thou art) if thou be naked, if ten Gyants should assaile thee, they could not spoyle or rob thee?
1666	Doth he seeme alwayes unto you to be a childe?
1666	For what availed the theeves: the beasts savage: thy great servitude: the ill and dangerous waits: the long passages: the feare of death every day?
1666	How happy shall we be, that shall see this Infant nourished amongst so great plenty of Treasure?
1666	How shall I represse this beast?
1666	I being then forced by necessity, though it were against my wil, uncovered the bodies: but O good Lord what a strange sight did I see, what a monster?
1666	I pray thee gentle bird that doest serve me so faithfully, tell me what she is, and what is her name that hath troubled my son in such sort?
1666	If Jupiter transformed himselfe into a Bull, why may it not be that under the shape of this Asse, is hidden the figure of a man, or some power divine?
1666	If you be a bird, where shall I seek you, and when shall I see you?
1666	In their returne homeward they murmured within themselves, saying, How say you sister to so apparent a lye of Psyches?
1666	In what cave or darknesse shall I hide my selfe, to avoid the furor of Venus?
1666	Is this an honest thing, is this honourable to thy parents?
1666	Know you not in what place you be?
1666	Know you not that we use to take no gage, unless it be either plate or Jewels?
1666	Knowst thou not that the theeves have ordained to slay thee?
1666	Mary( quoth shee) do you see these Bay windowes, which on one side abut to the gates of the city, and on the other side to the next lane?
1666	O rash and bold lampe, the vile ministery of love, how darest thou bee so bold as to burne the god of all fire?
1666	Or have you forgotten of what yeares he is?
1666	Or shall I seeke for counsel of every poore rusticall woman?
1666	Or why did they not slay thee likewise?
1666	Passe you all the day and the night in weeping?
1666	Saw you not sister what was in the house, what great store of jewels, what glittering robes, what Gemmes, what gold we trod on?
1666	Shall I aske ayd of myne enemy Sobriety, whom I have often offended to engender thee?
1666	The Hostler lying behinde the stable doore upon a pallet, and half asleepe, What( quoth hee) doe you not know that the wayes be very dangerous?
1666	Then Thrasillus having found opportunity to worke his treason, said to Lepolemus: What stand we here amazed?
1666	Then Venus with indignation cried out, What is it she?
1666	Then answered he, I will tell you soone, but brother I pray you tell mee of your comming from the isle of Euboea, and how you sped by the way?
1666	Then he laughed upon me saying: How long shall we nourish and keepe this fiery Asse in vaine?
1666	Then one of the shepheards said: Why doe we not make sacrifice of this common adulterous Asse?
1666	Then one of them that came last answered, Why are you only ignorant, that the greater the number is, the sooner they may rob and spoyle the house?
1666	Then said Fotis, Wil you go about to deceive me now, and inforce me to work my own sorrow?
1666	Then said I, It is well nigh day, and moreover, what can theeves take from him that hath nothing?
1666	Then said the shepheards, What?
1666	Then there came forth a maid which said, Ho sirrah that knocks so fast, in what kinde of sort will you borrow money?
1666	Then thought I with my selfe, Alasse where is faith?
1666	Then with resemblance of admiration, What( quoth I) is she so excellent a person as you name her to be?
1666	To what a point am I now driven?
1666	To whom I answered, I pray you maid speak more gently, and tel me whether thy master be within or no?
1666	To whom he made answere saying: Doe you looke for any meate or drinke, or any other refection here?
1666	To whom shall I seeme to tell any similitude of truth, when as I shall tell the trueth in deed?
1666	We most humbly intreat you to pardon his fault if he have accorded to the mind of any maiden: what do you not know that he is a young man?
1666	What a comfort will it be unto all the house?
1666	What crime hast thou committed?
1666	What did he think that I was a bawd, by whose shew he fell acquainted with the maid?
1666	What do I finde heere?
1666	What do I know whether he( whom I seeke for) be in his mothers house or no?
1666	What is he that in so short a space can become so old?
1666	What is that?
1666	What judgement was there likewise amongst the Athenian lawyers, sage and expert in all sciences?
1666	What lodging shall I seek?
1666	What meane you to revenge your selves upon us, that doe you no harme?
1666	What meane you to rise at this time of night?
1666	What shall I do?
1666	What sudden change of all my sorrows?
1666	What thinke you to gaine by us?
1666	What, dost thou make thy selfe ignorant, as though thou didst not understand what travell wee have taken in searching for thee?
1666	What, thinke you( quoth she) to deprive our young men of the price of your ransome?
1666	What?
1666	When night was passed Venus called Psyches, and said, Seest thou yonder Forest that extendeth out in length with the river?
1666	Where is his great and new cut?
1666	Where is his wound?
1666	Where is remorse of conscience?
1666	Where is the Sponge?
1666	Wherefore sell you this fish so deare, which is not worth a halfepenny?
1666	Which when I heard, I sayd to one who passed by, What is here to doe?
1666	Which when her husband did heare, he demanded of her by what reason she knew it?
1666	Whither shall I goe?
1666	Who is he that passeth by the way and will not take me up?
1666	Why did they spare thee that stood by and saw them commit that horrible fact?
1666	Why do I not take a good heart, and offer my selfe with humilitie unto her, whose anger I have wrought?
1666	Why do we not give him to some body for he earneth not his hay?
1666	Why doe I delay?
1666	Why dost thou not looke for thy death?
1666	Why dost thou not rather tell us where thou hast hidden the boy whom thou hast slaine?
1666	Why dost thou rashly yeeld unto thy last perill and danger?
1666	Why dost thou seek thine own harme, and mine likewise?
1666	Why knocke ye your breasts for me?
1666	Why leese we so worthy a prey with our feminine hearts?
1666	Why lose wee the pleasure of this faire morning?
1666	Why show we our selves like dastards?
1666	Why soyle ye your faces with teares, which I ought to adore and worship?
1666	Why teare you my eyes in yours?
1666	Why trouble you your spirits, which are more rather mine than yours?
1666	Why wilt thou not goe?
1666	Why wilt thou runne into destruction by meane of my feet?
1666	Why wouldst thou goe so willingly to hell?
1666	Will you blame his luxury?
1666	Will you bridle his love?
1666	Will you rob me?
1666	Yea verily( quoth I), why not?
1666	Yes( quoth shee) that he is, why doe you aske?
1666	You are his mother, and a kind woman, will you continually search out his dalliance?
1666	and why should you seeke the death of her, whom he doth fancie?
1666	and will you reprehend your owne art and delights in him?
1666	how faireth it with thee?
1666	seest thou not these sharpe and pointed flints which shall bruise and teare thee in peeces, if by adventure thou happen upon them?
1666	the usurper of my beauty, the Vicar of my name?
1666	thinkest thou we handle thee otherwise then thou deservest, which hast stollen away our Asse?
1666	what shall I do?
1666	whether shee be any of the Nymphs, of the number of the goddesses, of the company of the Muses, or of the mistery of the Graces?
1666	whither shall I go?
1666	why pull you your hory haires?
11533	And so I fail to please, false lady mine? 11533 And who shall match her offspring, If babes are like their mother?
11533	Back,quoth she, And screamed and stormed;"a sorry clown kiss me?
11533	But thou mislik''st my hair? 11533 Didst thou e''er study dreams?
11533	Now therefore take and punish And fairly cut away These all unruly tusks of mine; For to what end serve they? 11533 Slumberest so soon, sweet bridegroom?
11533	Soul, why deal with me in this wise? 11533 Wilt not speak?
11533	A maid, and flout the Paphian?
11533	Am I forgot?
11533	Am I not fair?
11533	Am I transformed?
11533	And Ptolemy do music''s votaries hymn For his good gifts-- hath man a fairer lot Than to have earned much fame among mankind?
11533	And did not Rhea for a herdsman weep?
11533	And lo, what is she but an o''er- ripe pear?
11533	And so forsooth you vote My kid a trifle?
11533	And to what region then hath flown the cattle''s rightful lord?
11533	And what lass flouts thee?
11533	And who asked thee, thou naughty knave, to whom belonged these flocks, Sibyrtas, or( it might be) me?
11533	Another lies more welcome in thy lap?
11533	Are not we made dependent each on each?"
11533	Art thou o''erfond of sleep?
11533	Art thou on fire?
11533	At shearing who''d prefer Horsehair to wool?
11533	BATTUS._ What now, poor o''erworked drudge, is on thy mind?
11533	But if you consign all my words to the wind And say,''Why annoy me?
11533	But pray, Cometas, say, What is that skin wherewith thou saidst that Lacon walked away?
11533	But prythee tell me thou-- so shalt thou best Serve thine own interests-- wherefore art thou here?
11533	But to what mortal''s roof may I repair, I and my Muse, and find a welcome there?
11533	But what''s thy grievance now?
11533	But what, for champions such as we, would, seem a fitting prize?
11533	But who shall be our judge?
11533	But who shall be our umpire?
11533	By noon and midday what will be thy plight If now, so soon, thy sickle fails to bite?
11533	Can silver move thee?
11533	Can you, could damsel e''er, give Love the slip?
11533	Canst thou discern it, pray?
11533	Canst thou look upon these temples, with their locks of silver crowned, And still deem thee young and shapely?
11533	Corinthians bred( to tell you one fact more) As was Bellerophon: islanders in speech, For Dorians may talk Doric, I presume?
11533	Dear lad, what can I do?
11533	Did Lacon, did Calæthis''son purloin a goatskin?
11533	Didst not thou, Zeus, become a wandering bird, To win the love of one who drove a herd?
11533	Do the dogs cry?
11533	Dost milk them in the gloaming, when none is nigh to see?
11533	Dost speed, a bidden guest, to some reveller''s board?
11533	Doth he then treasure something sweet elsewhere?
11533	Empress Athenè, what strange sempstress wrought Such work?
11533	First Lynceus shouted loud from''neath his helm:"Whence, sirs, this lust for strife?
11533	First from the mountain Hermes came, and said,"Daphnis, who frets thee?
11533	Fly, Eunoä, ca n''t you?
11533	For who can fathom all his fellow''s mind?
11533	From the palace, mother?
11533	Had he withal an understanding heart, To teach him when to rage and when forbear, What brute could claim like praise?
11533	Hast seen A wolf?"
11533	Hast thou not heard?
11533	Hath a near view revealed him satyr- shaped Of chin and nostril?
11533	Hath love ne''er kept thee from thy slumbers yet?
11533	Have I guessed aright?
11533	Have ye not eyes to see Cometas, him who filched a pipe but two days back from me?
11533	Have you forgot that cudgelling I gave you?
11533	He may have come from sacred Argos''self, Or Tiryns, or Mycenæ: what know I?
11533	He scoured far fields-- what hill or oaken glen Remembers not that pilgrimage of pain?
11533	Hear''st thou our child, our younger, how he cries?
11533	Her modest virtues oft shall men rehearse; Who doubts it?
11533	Hewn from hard rocks, untired at set of sun, Milo, didst ne''er regret some absent one?
11533	How came it among rivered Nemea''s glens?
11533	How fell sage Helen?
11533	How slew you single- handed that fell beast?
11533	How, when shall we get past This nuisance, these unending ant- like swarms?
11533	How?
11533	I''ll wash my mouth: where go thy kisses then?
11533	I, a leaflet of to- day, I whose breath is in my nostrils, am I wrong to own his sway?"
11533	In fair Penëus''or in Pindus''glens?
11533	Is his the goat?
11533	Is his the horned ram?
11533	Is it fair Of access?
11533	Is our prattle aught To you, Sir?
11533	Is this enjoying wealth?
11533	It is right to torment one who loves you?
11533	Lad, whom lov''st thou so?"
11533	May we not then recognise them by introducing similar assonances, etc., here and there into the English version?
11533	My maid, my own, Eyes me and asks''At milking time, rogue, art thou all alone?''
11533	Nay, pile it on: Where are thy wits flown, timorous Thestylis?
11533	Need I prate to thee, Sweet Moon, of all we said and all we did?
11533	No?
11533	Not e''en such grace as from yon spring to sip?
11533	Now, all alone, I''ll weep a love whence sprung When born?
11533	O Cyclops, Cyclops, where are flown thy wits?
11533	O saviours, O companions of mankind, Matchless on horse or harp, in lists or lay; Which of ye twain demands my earliest song?
11533	Or hadst thou drunk too deep When thou didst fling thee to thy lair?
11533	Or hast thou leadenweighted limbs?
11533	Or townward to the treading of the grape?
11533	Philondas?
11533	Praxinoä in?
11533	Pray, does she browse on dewdrops, as doth the grasshopper?
11533	Priapus came And said,"Why pine, poor Daphnis?
11533	Run,( will ye?)
11533	Satyr, ne''er boast:''what''s idler than a kiss?''
11533	Satyr, what mean you?
11533	Say''st thou mine hour is come, my sun hath set?
11533	Seeking Augéas, or mayhap some slave That serves him?
11533	Seest thou yon walls illumed at dead of night, But not by morn''s pure beam?
11533	Shall I be flouted, I, by such as thou?
11533	Shall thy folly know no bound?
11533	Should I say yea, what dower awaits me then?
11533	Sibyrtas''bondsman own a pipe?
11533	Still haunt the dark- browed little girl whom once he used to tease?
11533	Swear not to we d, then leave me in my woe?
11533	That learned I when( I murmuring''loves she me?'')
11533	The pipe that erst he fashioned is doubtless scored with rust?
11533	Then what shall be the victor''s fee?
11533	Think''st thou scorn of him?
11533	This arm, these gauntlets, who shall dare withstand?
11533	This art thou fain to ascertain, and risk a bet with me?
11533	Thou wilt not?
11533	To Aphroditè then he told his woe:''How can a thing so tiny hurt one so?''
11533	To him said Aphroditè:"So, worst of beasts,''twas you Who rent that thigh asunder, Who him that loved me slew?"
11533	Tootling through straws with Corydon mayhap''s beneath thee now?
11533	Was not he born to compass noblest ends, Lagus''own son, so soon as he matured Schemes such as ne''er had dawned on meaner minds?
11533	We''ve Homer; and what other''s worth a thought?
11533	Were ye and song forgot, What grace had earth?
11533	What art thou?
11533	What boots it to weep out thine eyes?
11533	What boots it?
11533	What can this mean?
11533	What did it stand you in, straight off the loom?
11533	What does woman dread?
11533	What fires the Muse''s, what the minstrel''s lays?
11533	What hero son- in- law of Zeus Hath e''er aspired to be?
11533	What is he else?
11533	What minstrel loves not well The Tyndarids, and Helen, and the chiefs That trod Troy down for Meneläus''sake?
11533	What painter painted, realized Such pictures?
11533	What reck''st thou?
11533	What time have workers for regret?
11533	What wager wilt thou lay?
11533	What was Endymion, sweet Selenè''s love?
11533	What were they?
11533	What, Firefly, is thy sleep so deep?
11533	What, again?
11533	What, what to my old father must I say?
11533	When learned I from thy practice or thy preaching aught that''s right, Thou puppet, thou misshapen lump of ugliness and spite?
11533	When?
11533	Where are like cities, peopled by like men?
11533	Where are the bay- leaves, Thestylis, and the charms?
11533	Where are those good old times?
11533	Where did he spring from?
11533	Where were ye, Nymphs, oh where, while Daphnis pined?
11533	Who dreamed what subtle strains our bumpkin wrought?
11533	Who own this shore?
11533	Who owns these cattle, Corydon?
11533	Who thanks us, who, For our good word?
11533	Who would not change for this the ocean- waves?
11533	Who wrought my sorrow?
11533	Whose threshold crossed I not, Or missed what grandam''s hut who dealt in charms?
11533	Why be so hot?
11533	Why be so timorous?
11533	Why no more Greet''st thou thy darling, from the caverned rock Peeping all coyly?
11533	Why what ails him now?
11533	Why, sword in hand, Raise ye this coil about your neighbours''wives?
11533	Wilt thou, to crown our strife, some meed assign?
11533	With fists?
11533	Yet found he that one cure: he sate him down On the tall cliff, and seaward looked, and sang:--"White Galatea, why disdain thy love?
11533	Yet what if all your chests with gold are lined?
11533	Yet who, of all that see the gray morn rise, Lifts not his latch and hails with eager eyes My Songs, yet sends them guerdonless away?
11533	You note it, I presume, Morson?
11533	Your Artemis shall be your saviour still?
11533	am I wandering?
11533	brutish churl, or o''erproud king?
11533	hadst not thou thy lady- loves?"
11533	is he at his tricks again?
11533	is not''Cleita''s worth''a proverb to this day?
11533	or by availing ourselves of what Professor Blackie again calls attention to, the"compensating powers"[B] of English?
11533	or does night pass slow?"
11533	or fist and foot, eye covering eye?
11533	or if not, what can?
11533	or when the goat stood handy, suffer her To nurse her firstling, and himself go milk a blatant cur?
11533	was the wrestler''s oil e''er yet so much as seen by him?
11533	were that fair for either?
11533	whence gotst thou that, and how?
11533	who listen to our strain?
11533	why, like the marsh- born leech, Cling to my flesh, and drain my dark veins dry?
13725	''Thou knowest my need,''I answered;''why dost thou waste thy words? 13725 Are ye merchants,"he said,"or bold buccaneers, who roam the seas, a peril to others, and ever in peril themselves?"
13725	Are ye not covered with shame already, by your foul deeds done in this house in the absence of its lord? 13725 Art thou a goddess, or a mortal woman?
13725	But tell me truly, how did he with his single hand gain the mastery over such a multitude?
13725	Dost thou doubt my power to help thee? 13725 Father,"she said,"may I have the waggon to take the household raiment to the place of washing?
13725	Go to,replied his brethren,"if no man is using thee despitefully, why callest thou to us?
13725	Hast thou lost thy wits?
13725	How say ye, fair sirs?
13725	How was it,he asked,"that already in early childhood thou wast cast on the mercy of strangers?
13725	How would it be if I showed myself to the wooers? 13725 Is the public voice against thee,"he asked,"or art thou at feud with thy brethren, so that they will not help thee?
13725	Is there not one among you,he cried indignantly,"who will speak a word for Telemachus, or testify against the wickedness of these men?
13725	Now tell me,began Penelope, when the chair had been brought,"who art thou, and of what country?
13725	O my mother,cried Odysseus in deep distress,"why dost thou mock me thus?
13725	Of my own free will I lent her,answered the lad,"why should I not help him in his need?
13725	Royal son of Atreus,he said, in a voice broken with weeping,"is it here that I find thee, great chieftain of the embattled Greeks?
13725	Shall I bring them in,asked the squire,"or send them on to another house?"
13725	Shall I not go to Laertes, and tell him also?
13725	Shall we, who owe so much to the kindness of strangers, in the long years of our wanderings, send any man from our doors? 13725 Son of Laertes,"he said,"thou man of daring, hast thou reached the limit of thy rashness, or wilt thou go yet further?
13725	Son of Laertes,he said,"why goest thou thus unwarily, even as a silly bird into the net of the fowler?
13725	Speak not to me of such vanities,answered Penelope;"why should I wish to preserve this poor remnant of my beauty?
13725	Thinkest thou that the poor man will win me for his wife if he succeeds? 13725 Thou art mad, nurse,"answered Penelope pettishly, turning in her bed and rubbing her eyes;"why mockest thou me in my sorrow with thy folly?
13725	Thou surely art of some country,she said, smiling;"or art thou one of those of whom old stories tell, born of stocks and stones?"
13725	Was it that he might suffer as I have suffered, in wandering o''er the deep, while others devour his living?
13725	What ails the hounds?
13725	What ails thee, Polyphemus,they asked,"that thou makest this dreadful din, murdering our sleep?
13725	What can I do?
13725	What sayest thou to Athene and her father, Zeus? 13725 Where is thy faith?"
13725	Who art thou,he asked,"that comest back in a moment thus wondrously transfigured?
13725	Who put such a thought into thy heart?
13725	Who put such a thought,he asked,"into thy mind?
13725	Why came he hither to bring strife among us?
13725	Why comest thou alone?
13725	Why didst thou permit him to go on a vain errand?
13725	Why should not the stranger try his skill with the rest?
13725	Why sit ye thus,he cried,"huddled together like sheep?
13725	Why standest thou idle?
13725	Why wilt thou take this dreadful journey, thou, an only child, so loved, and so dear? 13725 Wilt thou be ever harping on that string?
13725	''And hast thou a mind to see thy native land again?''
13725	A common question addressed to persons newly arrived from the sea is,"Are you a merchant, a traveller, or a pirate?"
13725	Am I not tall and fair, and worthy to be called a daughter of heaven?
13725	And art thou indeed the son of Odysseus, whom none could match in craft and strategy?
13725	And how did Ægisthus contrive to slay a man mightier far than himself?"
13725	And knowest thou aught of my father, Peleus?
13725	And what cause has brought all these men hither?"
13725	And what if a god should visit this house in some strange disguise, to make trial of our hearts?
13725	And where shall I find means to pay back her dower?
13725	And who could tell what heavy trials awaited him when once more he set foot on his native soil?
13725	And who were thy father and mother?"
13725	Antinous heard him to the end with ill- disguised impatience, and then broke out in angry tones:"Who brought this wretched fellow here to vex us?
13725	Are there no perils left for thee in the land of the living that thou must invade the very realm of Hades, the sunless haunts of the dead?"
13725	Are there not beggars enough here already to mar our pleasure when we sit down to meat?
13725	Are they savage and rude, or gentle and hospitable to strangers?"
13725	Art thou not ashamed to take sides with this malapert boy, feeding his passion and folly with thy crazy prophecies?
13725	Art thou still wandering on thy long voyage from Troy, or hast thou been in Ithaca, and seen thy wife?"
13725	Art thou that Odysseus of whom Hermes spake, telling me that he should come hither on his voyage from Troy?
13725	Art thou tired of thy life?"
13725	As soon as he appeared on the threshold Penelope looked at him reproachfully, and said:"What message bringest thou from thy fair masters?
13725	But I fear me greatly that this task is too hard for us; how shall two men prevail against so many?
13725	But answer me once more, what means this lawless riot in the house?
13725	But come, ye bold wooers, which of you will be the first to enter the lists for this matchless prize, a lady without peer in all the land of Hellas?
13725	But tell me now of a truth, art not thou the son of that man?
13725	But tell me now, and answer me truly, what was the manner of thy death?
13725	But tell me truly, where didst thou moor thy vessel on thy landing?
13725	But to Menelaus I would have thee go; him thou must by all means consult; for who knows what he may have learnt on that wondrous voyage?
13725	But what am I saying?
13725	But what can one do against so many?
13725	But what has it availed him?
13725	But what miracle was this?
13725	But who is that tall and goodly lad, who sits apart, with gloomy brow, and seems ill- pleased with the doings of that riotous crew?
13725	But why do I ask?
13725	But why do I speak thus to thee?
13725	Came he to fight with the Trojans after I was gone, and did he acquit him well?
13725	Came it slowly, by long disease, or did Artemis lay thee low in a moment with a painless arrow from her bow?
13725	Comest thou for the first time to Ithaca, or art thou an old friend of this house, bound to us by ties of ancient hospitality?"
13725	Did I not save him and cherish him when he was flung naked and helpless on these shores?
13725	Did he bring any tidings of thy father?"
13725	Do they still live, or have they gone to their rest?"
13725	Egypt, sayest thou?
13725	For what wilt thou say of me, when thou art wandering in distant lands, if I suffer thee to abide here thus poorly clad, unwashed, and uncared for?
13725	For who ever beheld such wooing as yours?
13725	Foul or fair, what matters it in my widowed state?
13725	Had he not borne even worse than this on the day when the Cyclops devoured his comrades in the cave?
13725	Has she not grief enough already?
13725	Hast thou ever seen such lavish ornament of silver, and gold, and ivory?
13725	Hast thou not heard of the fame which Orestes won, when he slew the murderer of his sire?
13725	Hast thou not turned my men into swine, and didst thou not seek even now to put thy wicked spells upon me?"
13725	Hath any tidings come of the return of those who followed him to Troy, or is it some other business of public moment which has called us hither?
13725	He seemed a goodly man; but why did he start up and leave us so suddenly?
13725	He was in the prime of his manhood, surrounded by his friends, and in the midst of a joyous revel; who would dream of death and doom in such an hour?
13725	Hearts of stone, why did ye not tell me of his going?
13725	How camest thou by this raiment?
13725	How shall a man cross this dreadful gulf, where no ship is ever seen, on a raft?
13725	How was he with such help as Telemachus could give him to overpower and slay a hundred men in the prime of their youth and strength?
13725	Hungry and weary as we are, wouldst thou have us turn away from this fair isle, where we could prepare a comfortable meal, and take refreshing sleep?
13725	I would fain speak with this stranger; who knows but he may have somewhat to tell me of Odysseus, my lord?"
13725	If he killed Polyphemus, how was he to escape from the cavern?
13725	Is anyone stealing thy sheep or thy goats?
13725	Is it not enough that I have lost my brave father, whose gentleness and loving- kindness ye all knew, when he was your king?
13725	Is it their pleasure that my maidens should leave their tasks and spread the board for them?
13725	Is my power to be defied, and my worship slighted, by these Phæacians, who are of mine own race?"
13725	Is not Odysseus mine?
13725	Is their aid enough or shall we look for more?"
13725	It was of Antiphus that he thought, as he stood up and made harangue among the elders:"Who has summoned us hither, and what is his need?
13725	Know ye when he is to return from Pylos?"
13725	Knowest thou not that thou art a child of great hopes, and a favourite of heaven?"
13725	Lies she near at hand, or on a distant part of the coast?"
13725	Must I show you the way?
13725	Now tell me truly, I implore thee, what is this place where I am wandering?
13725	Of all his gallant peers, for ten years his companions in many a joyful feast, and many a high adventure, how many were left?
13725	Oh, for an hour of life, with such might as was mine when I fought in the van for Greece?
13725	Or art thou but the shadow of a shade, a phantom sent by Persephone to deceive me?"
13725	Or art thou keeping thy tidings until the wooers return?
13725	Or do his looks belie his qualities?
13725	Or seeks anyone to slay thee by force or by guile?"
13725	Say, hast thou brought any news of thy father?"
13725	Say, how comest thou hither, and what arm aimed the stroke which laid thee low?"
13725	Say, therefore, who art thou, and where is thy home?
13725	Shall I become a byword among the people, as false to the memory of my true lord?
13725	Shall we add the horrors of night to the horrors of the sea, and confront the demons of storm that haunt the caverns of darkness?
13725	Sweet home of my wedded joy, must I leave thee, and all the faces which I love so well, and the great possessions which he gave into my keeping?
13725	Telemachus replied:"How can I drive away the mother who bare me and nourished me?
13725	Tell me, how long is it since thou didst receive him, and who art thou, and where is thy home?"
13725	Then he called to Odysseus, and said:"How sayest thou, friend, wilt thou be my thrall, and work on my farm among the hills for a fixed wage?
13725	Then said Polyphemus, as his great hands passed over his back:"Dear ram, why art thou the last to leave the cave?
13725	Then wise Penelope made answer, slumbering right sweetly at the gates of dreams:"Dear sister, what has brought thee hither from thy far distant home?
13725	Thinkest thou that every fowl of the air is a messenger from heaven?
13725	Thou saidst''twas Ithaca, but in that I think thou speakest falsely, with intent to deceive me; or is this indeed my native land?"
13725	Ungrateful men, have ye forgotten all the good deeds that were wrought here by the hands of Odysseus, and all the kindness that ye received from him?
13725	Was it not but too probable that he would find his house made desolate, Telemachus dead, and Penelope wedded to another?
13725	Wast thou taken captive in war, or did robbers seize thee as thou satst watching sheep on the lonely hills, and sell thee into bondage?"
13725	We have slain the noblest in the land, not one, but many, who leave a host of friends to take up their cause: how then shall we escape the blood feud?
13725	Were it not better that I took him with me to my farm?
13725	What if he had come by his death through this violence?
13725	What shall I do?
13725	What was he to do with all this wealth?
13725	When she had drunk she said:"Whence comest thou, my son?
13725	When she observed it, Circe rallied him for his sullenness:"Art thou afraid to eat?"
13725	When they had supped, Calypso looked at Odysseus and said:"And wilt thou indeed leave me, thou strange man?
13725	Where was Menelaus when that foul deed was done?
13725	Who hath moved my bed from its place?
13725	Who in all the world will ever draw near to thee again, after the hideous deeds which thou hast wrought?"
13725	Who knows but that Odysseus will yet return, and make them drink the cup which they have filled?
13725	Who knows but thy master is now in like evil case, grown old before his time through care and misery?"
13725	Why didst thou bring this caitiff to the town?
13725	Why holdest thou thus aloof from my father, who has come back to thee after twenty years of suffering and toil?
13725	Why pierce ye the heart of the lady with your howlings?
13725	Why sit ye thus silent?
13725	Why will she delay us further?
13725	Will not one of you run down to the camp, and ask Agamemnon to send us further succour?''
13725	Wilt thou go begging at other men''s tables, or art thou waiting to taste of my fists?"
13725	Wilt thou not repay us by telling something of thyself?
13725	With a cry of dismay he sprang to his feet, and cried aloud:"Good lack, what land have I come to now, and who be they that dwell there?
13725	With a stern look Odysseus answered him, and said:"What possesses thee, fellow, that thou seekest a quarrel with me?
13725	Would ye be for the wooers or for him?"
13725	Wouldst thou be wedded in soiled attire, and have all thy friends clad unseemly, to put thee to shame?
13725	Wouldst thou destroy him whom thou hast nursed at thine own breast?"
13725	Wretch, why dost thou lay snares against the life of my son?
13725	and why hast thou disturbed me in the sweetest sleep that ever I had since the fatal, the accursed day when my lord sailed for Troy?
13725	art thou there?"
13725	cried Antinous,"thinkest thou that there are no better men here than thou art?
13725	hast thou no heart at all?
13725	he cried,"when shall my troubles have an end?
13725	he cried,"would these dastards fill the seat and we d the wife of that mighty man?
13725	said the implacable god, shaking his head;"and have the other powers plotted against me in my absence, to frustrate my just anger?
13725	she said, smiling:"have I not sworn to do thee no harm?
13725	she said,"wilt thou never forget thy cunning shifts, wherein none can surpass thee, no, not the gods themselves?
13725	son of Telamon,"he said,"canst thou not forgive me, even here?
5432	''Twixt worth and baseness, lapp''d in death, What difference?
5432	''Twixt worth and baseness, lapp''d in death, What difference?
5432	And sleeps he then the heavy sleep of death, Quintilius?
5432	Are Bacchants sane?
5432	Break but her meshes, will the deer Assail you?
5432	But why, you ask, this special cheer?
5432	But, lady fair, What if Enipeus please Your listless eye?
5432	Can Hope assure you one more day to live From powers above?
5432	Can painted timbers quell a seaman''s fear?
5432	Can suppliance overbear The ear of Vesta, turn''d away From chant and prayer?
5432	Come, tell me truth, And trust my honour.--That the name?
5432	Come, tell me what barbarian fair Will serve you now, her bridegroom slain?
5432	Do I wake to weep My sin?
5432	Earning his foemen- kinsmen''s pay, His king, forsooth, a Mede, his sire A Marsian?
5432	Has conscience shrunk from aught of crime?
5432	He hesitates?
5432	How should a mortal''s hopes be long, when short his being''s date?
5432	Is Teucer called auspex, as taking the auspices, like an augur, or as giving the auspices, like a god?
5432	Life that is not whole, Is THAT as sweet?
5432	Lydia, by all above, Why bear so hard on Sybaris, to ruin him with love?
5432	NE SIT ANCILLAE Why, Xanthias, blush to own you love Your slave?
5432	O, what can match the green recess, Whose honey not to Hybla yields, Whose olives vie with those that bless Venafrum''s fields?
5432	Shall now Quirinus take his turn, Or quiet Numa, or the state Proud Tarquin held, or Cato stern, By death made great?
5432	Strain your wine and prove your wisdom; life is short; should hope be more?
5432	That wild Charybdis yours?
5432	Those who with Orelli prefer"Quo pinus... quid obliquo,"may substitute-- Know you why pine and poplar high Their hospitable shadows spread Entwined?
5432	Varus, are your trees in planting?
5432	Was stranger contrast ever seen?
5432	Well, shall I take a toper''s part Of fierce Falernian?
5432	What altar spared?
5432	What are great or small?
5432	What blessing shall the bard entreat The god he hallows, as he pours The winecup?
5432	What can sad laments avail Unless sharp justice kill the taint of sin?
5432	What can these flowers, this censer mean Or what these embers, glowing red On sods of green?
5432	What cave shall hearken to my melodies, Tuned to tell of Caesar''s praise And throne him high the heavenly ranks among?
5432	What change has made him shun The playing- ground, who once so well could bear the dust and sun?
5432	What coast from Roman blood is free?
5432	What dens, what forests these, Thus in wildering race I see?
5432	What exiled man From self can sunder?
5432	What field, by Latian blood- drops fed, Proclaims not the unnatural deeds It buries, and the earthquake dread Whose distant thunder shook the Medes?
5432	What god shall Rome invoke to stay Her fall?
5432	What gulf, what river has not seen Those sights of sorrow?
5432	What has dull''d the fire Of the Berecyntian fife?
5432	What has not cankering Time made worse?
5432	What horror have we left undone?
5432	What if, as auburn Phyllis''mate, You graft yourself on regal stem?
5432	What man, what hero, Clio sweet, On harp or flute wilt thou proclaim?
5432	What page from court with essenced hair Will tender you the bowl you drain, Well skill''d to bend the Serian bow His father carried?
5432	What shrine has rapine held in awe?
5432	What slender youth, besprinkled with perfume, Courts you on roses in some grotto''s shade?
5432	What will not Claudian hands achieve?
5432	What wizard, what Thessalian spell, What god can save you, hamper''d thus?
5432	What, fight with cups that should give joy?
5432	What, yet alive?
5432	When will ye find his peer?
5432	Whence came I?
5432	Where now that beauty?
5432	Where''s the slave To quench the fierce Falernian''s flame With water from the passing wave?
5432	Wherefore halts this tongue of mine, So eloquent once, so faltering now and weak?
5432	Which was best?
5432	Whither, Bacchus, tear''st thou me, Fill''d with thy strength?
5432	Who can talk of want or warfare when the wine is in his head, Not of thee, good father Bacchus, and of Venus fair and bright?
5432	Who comes, commission''d to atone For crime like ours?
5432	Who fears the Parthian or the Scythian horde, Or the rank growth that German forests yield, While Caesar lives?
5432	Who will twine The hasty wreath from myrtle- tree Or parsley?
5432	Who''ll coax coy Lyde from her home?
5432	Whom praise we first?
5432	Whom will Venus seat Chairman of cups?
5432	Why bend our bows of little span?
5432	Why blush to let our tears unmeasured fall For one so dear?
5432	Why change our homes for regions under Another sun?
5432	Why does he never sit On horseback in his company, nor with uneven bit His Gallic courser tame?
5432	Why dreads he yellow Tiber, as''twould sully that fair frame?
5432	Why hangs the flute in silence with the lyre?
5432	Why rend my heart with that sad sigh?
5432	Why should rain to- day Bring rain to- morrow?
5432	Why strain so far?
5432	Why weep for him whom sweet Favonian airs Will waft next spring, Asteria, back to you, Rich with Bithynia''s wares, A lover fond and true, Your Gyges?
5432	Why with thoughts too deep O''ertask a mind of mortal frame?
5432	Would you like The bondmaid''s task, You, child of kings, a master''s toy, A mistress''slave?''"
5432	Yet the swift moons repair Heaven''s detriment: We, soon as thrust Where good Aeneas, Tullus, Ancus went, What are we?
5432	You hear her?
5432	You take the bait?
5432	but why, my Ligurine, Steal trickling tear- drops down my wasted cheek?
5432	can he name forget, Gown, sacred shield, undying fire, And Jove and Rome are standing yet?
5432	nay, what sea Has Daunian carnage yet left green?
5432	or am I pure of blame, And is it sleep From dreamland brings a form to trick My senses?
5432	or is this the play Of fond illusion?
5432	should I lose one half my soul Untimely, can the other stay Behind it?
5432	shrink you not from crime whose punishment Falls on your innocent children?
5432	to go Over the long, long waves, or pick The flowers in blow?
5432	was Bellerophon''s as good?
5432	what should man Think first of doing?
5432	where That colour?
5432	where those movements?
5432	who trembles at the sword The fierce Iberians wield?
5432	why melt your voice In dolorous strains, because the perjured fair Has made a younger choice?
5432	why panting waters try To hurry down their zigzag bed?
5432	why this passionate despair For cruel Glycera?
8894	A few good, some indifferent, the greater number bad--so he describes his epigrams; what opening is left after this for hostile criticism?
8894	Can you tell us a story,he asks a guest,"of the twelve sorrows of Hercules, or how the Cyclops pulled Ulysses''leg?
8894	Did Cicero have anything to do with the editing of the unfinished poem?
8894	Did he ever, whether from a poisonous philtre or otherwise, lose his reason?
8894	How or why, if the matter was really as simple as this, did the traditional legend of the Empire grow up and extinguish the real facts?
8894	If so, which Cicero-- Marcus or Quintus?
8894	Then with a sudden sob the pageant ceases:--_ Ilia cantat, nos tacemus: quando ver venit meum?
8894	Unde ego sufficiam?
8894	What were art and letters to those who waited, from moment to moment, for the glory of the Second Coming?
8894	_ Quid nocti videtur in altisono Caeli clupeo?_ Senex.
8894	and why, in either case, is there no record of the fact in their correspondence, or in any writing of the period?
8894	why not rather make an end of life and labour?
8894	why weep and wail at death?
9090	''Aye,''said the man,''is it then Tacitus or Pliny I am talking with?''
9090	13, 164:_ Caerula_ quis stupuit_ Germani lumina?
9090	4, 17: Quis est, qui non beneficus_ videri_ velit?
9090	An eandem Romanis in bello virtutem, quam in pace lasciviam adesse creditis?"
9090	And why is the purpose so scrupulously concealed, that confessedly it can be gathered only from obscure intimations, and those of ambiguous import?
9090	But then what is_ retro_ sequuntur?
9090	Equidem saepe in agmine, cum vos paludes montesve et flumina fatigarent, fortissimi cujusque voces audiebam, Quando dabitur hostis, quando acies?
9090	Greek authors make early mention of Albion( plural of Alp?)
9090	Moreover, how could T. properly use the word_ hostium_ of his own countrymen?
9090	Nec tamen affirmaverim, nullam Germaniae venam argentum aurumve gignere: quis enim scrutatus est?
9090	Peucini, Venedi, Fenni, Germani, an Sarmatae?
9090	Quid enim aliud nobis, quam caedem Crassi, amisso et ipse Pacoro, infra Ventidium dejectus Oriens objecerit?
9090	Quid, si per quindecim annos, grande mortalis aevi spatium, multi fortuitis casibus, promptissimus quisque saevitia principis interciderunt?
9090	Quis?
9090	This year doubtless marks the time when this treatise was written, else why selected?
9090	Ubi?
9090	Why not refer it to the_ construction_ or_ improvement_ of harbors?
9090	flavam Caesariem_, et madido torquentem cornua cirro?
9090	qui non inter scelera et injurias opinionem bonitatis affectet?
9090	velit quoque_ iis videri beneficium dedisse, quos laesit?
9074	I am not general-- you are; why should I do your work for you?
9074	What, then, is the meaning of your question, whether we have done you or your allies any service during this war? 9074 Can anyone assert that our connexion with Athens answers to this description? 9074 Encouraged by the shouts of the multitude, who were crying to Cleon,Why do n''t you go and do it?"
9074	Have we not seen how the confederacy of maritime cities formed against Persia was gradually converted into an Athenian empire?
9074	Have you forgotten the debt which you owe to her?
9074	If you ask as foes, how can you claim any service?
9074	Or why should we relax our hold upon our allies, or break off the relations with them which were sanctioned by the Thirty Years''Truce?
9074	Shall we, then, sell our honour to save a few vineyards and olive- grounds from temporary damage?
9074	Was it possible that a favoured and privileged ally had taken up arms against them in the hour of their distress?
9074	Was there anything in his character, any fact in his whole life, which justified them in suspecting him of unworthy motives?
9074	What, then, will men say, if Spartan judges are guilty of blotting Plataea out of the map of Greece, and of the judicial murder of her citizens?
9074	Where is your loyalty to Sparta?
9074	Who drove us into the arms of Athens, when we were hard pressed by the tyranny of Thebes?
9074	Who, then, was worthier than she to hold empire over Greeks?
9074	Why had not the Spartans listened to the warnings which they had heard, when the Athenians were rebuilding their walls?
9074	Why, then, were they now indulging in weak regrets, and turning against him whom they had appointed as their chosen guide and adviser?
9074	Will ye enslave those fields which saw the triumph of Greek liberty, and dishonour the gods by whose favour the victory was won?
9074	who are guilty of their blood?
1170	A peltast, then?
1170	And the neighbouring country?
1170	And yet, if we yield ourselves and fall into the king''s power, need we ask what our fate will be? 1170 But consider one point,"urged Xenophon;"if we are to march by night, is not the Hellenic fashion best?
1170	But how,it was asked,"will they manage to wrestle on the hard scrubby ground?"
1170	But let me ask you, in what condition do you turn your backs on this 31 land to- day? 1170 But what right have I to be drawing conclusions about stealing in your presence, Cheirisophus?
1170	But when they have expended their ammunition,said Xenophon,"there is nothing else, is there, to hinder our passing?
1170	Dost thou not mark how my son has sneezed a blessing on all my words?
1170	Good,said Xenophon,"but to what use do you propose to put us, if we become your allies?
1170	How then are we to get them collected?
1170	Nay,retorted Xenophon,"by the same token we shall all one day be dead, but that is no reason why meantime we should all be buried alive?"
1170	Some one may say, are you not ashamed to be so taken in like a fool? 1170 Then what injury have you received from me,"Cyrus asked,"that now for the third time, you have been detected in a treasonous plot against me?"
1170	Then, once more having discovered the limits of your power, did you flee to the altar of Artemis, crying out that you repented? 1170 Well then,"said Xenophon,"supposing we came, what should you be able to give us?
1170	Well then,said they,"he will oppose our taking away the troops, will he not?"
1170	Well,said he,"was he any the less dead when I reported him to you?"
1170	What was the country?
1170	What, must we anticipate, will now be our fate? 1170 Why had he not invited Xenophon with the others?"
1170	Why, when we had it in our power to destroy you, did we not proceed to do it? 1170 ( 1) Can this be the same man whose escape is so graphically described above? 1170 --How say you the same views?"
1170	5 Then at last he recognised him, and inquired:"Are you the fellow who carried home the sick man?"
1170	After that they asked,"Were there any captains of light infantry willing to accompany the expedition?"
1170	After that,"and at this point Cyrus turned to Orontas, and addressed him personally--"after that, did I do you any wrong?"
1170	And Clearchus answered:"So, then, that is your 20 deliberate view?
1170	And again,"For whom are the horses being bred?"
1170	And how do you propose to stimulate their sense of awe, and keep them in good behaviour towards you?
1170	And now, since we have reached Hellenic cities, how has it fared with us?
1170	And what had we?
1170	And what will you in turn be able to do to assist our passage?"
1170	And you, who know all this, how can you say that it is mere nonsense to talk of self- defence?
1170	Are not all things in all ways subject to the gods?
1170	Are these things so?"
1170	Are you minded to stop and keep truce, or is there to be war?
1170	As soon as he was fully awake, the first clear thought which came into his head was, Why am I lying here?
1170	As to the generals, their immediate concern was to try and gain some information as to Seuthes:"Was he hostile or friendly?
1170	At this point he again questioned Medosades,"Whether the words attributed to him were exact?"
1170	But how so?
1170	But if he who partly gave you this security has failed to pay in full the wages due to you therefrom, is not that a terrible misfortune?
1170	But now, what do you think of their case, these men of Cerasus?
1170	But what is your behaviour?
1170	But you will tell me, perhaps, that I get from Seuthes what is by right yours, and that I deal subtly by you?
1170	But, granted that the rivers do bar our passage, and that guides are not forthcoming, what care we?
1170	Cheirisophus answered:"But why should you go and leave your command in the rear?
1170	Cheirisophus answered:"Look up there,"pointing as he spoke to the mountain,"do you see how inaccessible it all is?
1170	Clearchus listened to the reasoning, and then he asked the messenger,"How large the country between the Tigris and the canal might be?"
1170	Clearly, the attacking party must either conquer or be worsted: if they conquer, what need of their breaking down the bridge?
1170	Consider, then; is it better to go and meet the foe with arms advanced, or with arms reversed to watch him as he assails us on our rear?
1170	Could any one make you believe that the sun rises here and sets there, or that he sets here and rises there?
1170	Did Cheirisophus conceivably die of fever brought on by some poisonous draught?
1170	Did I ask you for something and, on your refusing it to me, did I proceed to beat you?
1170	Did any one ever die in battle from the bite or kick of a horse?
1170	Do I hinder any of them from speaking any word of import in his power?
1170	Do not the cities which gave us birth yield them obedience also?
1170	Do you not see all these great plains, which you find it hard enough to traverse even when they are friendly?
1170	Does not the surgeon also cauterise and cut us for our good?
1170	Eucleides congratulated Xenophon upon his safe return, and asked him how much gold he had got?
1170	For if I am not much mistaken, the enemy were close at our heels?"
1170	For what of the man who can not be trusted?
1170	Galloping up to the front himself, he asked:"Why do you summon me?"
1170	Have you not wintered here in the lap of plenty?
1170	Hearing this, Xenophon dismounted, and the other asked:"Why do you dismount just when speed is the thing we want?"
1170	How are we to march most safely?
1170	However, why do you address yourself to me?
1170	I ask then, with all these banded together against us, is there any one so insensate as to imagine that we can survive the contest?
1170	I ask you, does it seem to you that we lack the means, if we had the will, to destroy you?
1170	I now call upon you, and you first, Clearchus, to declare your opinion-- what think you?"
1170	If as our master, why need he ask for them rather than come and take them?
1170	If we can trust any guide whom Cyrus may vouchsafe to us, why not order Cyrus at once to occupy the pass on our behoof?
1170	In this way he contrived to turn back and consult the victims,"Would the gods allow him to try and bring the army over to Seuthes?"
1170	In your choice of leaders do I stand in the way of any one, is that it?
1170	It is a little dangerous for myself, is it not?
1170	Nay, if in a fit of madness we murdered you, what then?
1170	Now is that a point in which a man might hope to cheat you?
1170	Now, sirs, is it not clear that all these good things belong to whoever has strength to hold them?
1170	Or again, which will be the greater drain on your purse?
1170	Or do you impute the fault to some one not here?
1170	Other people with Cyrus won great success, they were told( 1); why should it not be so with them?
1170	Presently the Lacedaemonians asked:"What sort of man is Xenophon?"
1170	Seuthes put the question,"Would you like to die on his behalf, Episthenes?"
1170	Seuthes, turning to the boy, asked,"Shall I smite him instead of you?"
1170	Should we not ourselves bestow the worst of names on the perpetrators of like deeds?"
1170	The other again asked:"Peace or war, what answer shall I make?"
1170	The others asked,"Were they willing to give them pledges to that effect?"
1170	The soldiers held a meeting, and took counsel about the remainder of the journey: should they make their exit from the Pontus by sea or by land?
1170	The soldiers, on their side, laid the blame of course on Xenophon:"Where was their pay?"
1170	The two were brought up at once and questioned separately:"Did they know of any other road than the one visible?"
1170	Then the Arcadians inquired of Xenophon''s officers-- why they had quenched the watch- fires?
1170	There is no passing, 39 until we have dislodged these fellows; why have you not brought up the light infantry?"
1170	Thereupon they consulted together, and to Xenophon''s inquiry,"What it was which hindered their simply walking in?"
1170	They asked:"Does he play the popular leader?"
1170	Was I not actually on my road home when I turned back?
1170	Was I the worse for liquor, and behaving like a drunkard?"
1170	Was he really leading them to attack the king?
1170	Was it a debt, for which I demanded payment?
1170	Was it not rather, that they had noticed my abundant zeal on your behalf?
1170	Was it, do you suppose, because they detected some ill- will in me towards you that they made the allegation?
1170	What answer shall I take from you?"
1170	What follows?
1170	What friendly city will receive us when they see rampant lawlessness in our midst?
1170	What is it?
1170	What then did common sense suggest?
1170	What wrong did I commit in bringing you, whither you were eager to go?
1170	When Polynicus and I asked Seuthes, what sort of a man he was?
1170	When asked,"What shall you need?"
1170	When the man met each of these questions with a negative, he questioned him further:"Are you a heavy infantry soldier?"
1170	When, lithe of limb, she danced the Pyrrhic( 4), loud clapping followed; and the Paphlagonians asked,"If these women fought by their side in battle?"
1170	Where are the men posted to intercept us?
1170	Who indeed would care to carry a flag of truce, or go as a herald with 30 the blood of heralds upon his hands?
1170	Who was there now to furnish them with a market?
1170	Who will have the courage to afford us a market, when we prove our worthlessness in these weightiest concerns?
1170	Why should it be guarded since it was friendly?
1170	Why?
1170	Will you take us for your allies?
1170	Will you then please inform us as to that point also?
1170	Would you, Xenophon, repeat what you said to us?"
1170	Xenophon inquired:"And how far from the sea shall you expect the army to follow you?"
1170	Xenophon laughed and said:"But supposing these all together do not amount to the pay; for whom is the talent, shall I say?
1170	You ask what it is I would have you to do?
1170	You heard the threats?"
1170	a general to undertake the work?
1170	also, would they have to march through the Sacred mountain( 1), or round about through the middle of Thrace?"
1170	am I waiting till I am older mysef and of riper age?
1170	and all yonder great mountain chains left for you to cross, which we can at any time occupy in advance and render impassable?
1170	and did you thus work upon my feelings, that we a second time shook hands and made interchange of solemn pledges?
1170	and from what city?
1170	and what becomes of the praise we expect to win from the mouths of men?
1170	have we not horsemen enough, or infantry, or whatever other arm you like, whereby we may be able to injure you, without risk of suffering in return?
1170	how can you bid us go again and try the arts of persuasion?
1170	in slaying our benefactor should we not have challenged to enter the lists against us a more formidable antagonist in the king himself?
1170	is not their lordship over all alike outspread?
1170	of striking a blow in your behalf and his own, if that is his choice?
1170	or a quarrel about some boy or other?
1170	or did he die under treatment?
1170	or did he take poison whilst suffering from fever?
1170	or how shall we, who lay the knife to each other''s throats, give battle to our enemies?
1170	or where blows are needed, how are we to fight to the best advantage?
1170	or, finally, of keeping his eyes and ears open to secure your safety?
1170	or, possibly, do we seem to you 17 to lack the physical surroundings suitable for attacking you?
1170	the question arises, Was he equally good as a commander?
1170	the soldiers, the officers, and the generals?
1170	to pay off your present debt, or, with that still owing, to bid for more troops, and of a better quality?
1170	what am I waiting for?
1170	what did I say,"he asked,"at your next visit, when 28 you came to me in Selybria?"
1170	what is happening at this instant?
1170	while others hearing from us a hundred stories in your praise, hasten to present themselves at your desire?
1170	who will vouchsafe it to us, if this is our behaviour?
1170	why have I managed my affairs no better?
35173	''Tis he!--What, sirrah, how Show''st thou before my portals?
35173	Ah, saw ye, marked ye there the flame From Semelê''s enhallowed sod Awakened?
35173	And Pentheus, O Mother, Thy child?
35173	And after?
35173	And comest thou first to Thebes, to have thy God Established?
35173	And deem''st thou Thebes so beggared, so forlorn Of manhood, as to sit beneath thy scorn?
35173	And how Mean''st thou the further plan?
35173	And if for once thou hast slipped thy chain, Give thanks!--Or shall I knot thine arms again?
35173	And if thou prove Their madness true, aye, more than true, what love And thanks hast thou for me?
35173	And in all Thebes shall no man dance but we?
35173	And is it a Wild Bull this, that walks and waits Before me?
35173	And seeing ye must, what is it that ye wait?
35173	And so thine eyes Saw this God plain; what guise had he?
35173	And that wild tremor, is it with thee still?
35173	And what child in Echîon''s house had birth?
35173	And what good bring they to the worshipper?
35173	And what of import may thy coming bring?
35173	And whence these revelations, that thy band Spreadeth in Hellas?
35173	Are we not told His is the soul of that dead life of old That sprang from mine own daughter?
35173	Aye, and Pentheus, where is he, My son?
35173	Aye, and next?
35173	Aye, if I obey Mine own slaves''will; how else?
35173	Aye, men will rail that I forget my years, To dance and wreathe with ivy these white hairs; What recks it?
35173	Blasphemies That crave the very gibbet?
35173	But how should we be on the hills this day?
35173	But soft, methinks a footstep sounds even now within the hall;''Tis he; how think ye he will stand, and what words speak withal?
35173	But what is it?
35173	Canst hearken then, being changed, and answer, now?
35173	Canst lead me hence Unseen of any?
35173	Clasped he his death indeed, Clasped the rod?
35173	Come, say what it shall be, My doom; what dire thing wilt thou do to me?
35173	Dost praise it?
35173	Dost thou mark us not, nor cherish, Who implore thee, and adore thee?
35173	Doth it change So soon, all thy desire to see this strange Adoring?
35173	Dreams?
35173	Fell ye so quick despairing, when beneath the Gate I passed?
35173	Gibes of the unknown wanderer?
35173	Ha, have I found the way to sting thee, there?
35173	Hast thou aught beyond?
35173	Have I not welcomed thee?
35173	He is no man, but a wonder; Did the Earth- Child not beget him, As a red Giant, to set him Against God, against the Thunder?
35173	His own house, or where?
35173	How comest thou here?
35173	How didst thou break thy cage?
35173	How hast thou''scaped the man of sin?
35173	How hath it sped?
35173	How is thy worship held, by night or day?
35173	I praise this?
35173	In full day Or vision of night?
35173	In my right hand Is it, or thus, that I should bear the wand, To be most like to them?
35173	In thine own Nysa, thou our help alone?
35173	In what place was it?
35173	Injurious King, hast thou no care for God, Nor Cadmus, sower of the Giants''Sod, Life- spring to great Echîon and to thee?
35173	Is it joy or terror, ye storm- swift feet?
35173	Is it the same, or changèd in thy sight?
35173	Is there a Zeus there, that can still beget Young Gods?
35173	Is there any way With man''s sore heart, save only to forget?
35173	Is there not blood before thine eyes even now?
35173	Kithaeron''s steeps and all that in them is-- How say''st thou?--Could my shoulders lift the whole?
35173	Kithaeron?
35173	Laid in due state?
35173	Nay; am I a woman, then, And no man more?
35173	Never more, then, shalt thou lay Thine hand to this white beard, and speak to me Thy"Mother''s Father"; ask"Who wrongeth thee?
35173	O Child, why wilt thou reach thine arms to me, As yearns the milk- white swan, when old swans die?
35173	O Light in Darkness, is it thou?
35173	O Priest, is this thy face?
35173	O cruel Truth, is this thine home- coming?
35173	Oh, what echoes thus?
35173	Oh, what was left if thou wert gone?
35173	Or prove our wit on Heaven''s high mysteries?
35173	Or this bare hand And shoulder to the crags, to wrench them down?
35173	Or were it best to wait Darkened for evermore, and deem your state Not misery, though ye know no happiness?
35173	P. 121, l. 822, Am I a woman, then?]
35173	P. 127, l. 920, Is it a Wild Bull, this?]
35173	P. 142, l. 1195, And Pentheus, O Mother?]
35173	Said I not, or didst thou mark not me, There was One living that should set me free?
35173	Say; stand I not as Ino stands, or she Who bore me?
35173	See I not In motley fawn- skins robed the vision- seer Teiresias?
35173	Shall I feel the dew on my throat, and the stream Of wind in my hair?
35173	Shall I set My whole tale forth, or veil the stranger part?
35173	Shall it be bars of iron?
35173	Shall our white feet gleam In the dim expanses?
35173	Shall the hall Of Pentheus racked in ruin fall?
35173	Shall things of dust the Gods''dark ways despise?
35173	Should God be like a proud man in his rage?
35173	Should the gates of Pentheus quell me, or his darkness make me fast?
35173	So much?
35173	So soft?
35173	The daughters?
35173	The woman''s?
35173	Think thee now; How toucheth this the part of Dionyse To hold maids pure perforce?
35173	Thou art glad?
35173	Thou bearest in thine arms an head-- what head?
35173	Thou fearest for the damsels?
35173	Thou hast heard of Tmolus, the bright hill of flowers?
35173	To stand from fear set free, to breathe and wait; To hold a hand uplifted over Hate; And shall not Loveliness be loved for ever?
35173	To stand from fear set free, to breathe and wait; To hold a hand uplifted over Hate; And shall not Loveliness be loved for ever?
35173	Wears it the likeness of a lion to thee?
35173	What Dost fear?
35173	What am I carrying here?
35173	What array?
35173	What art thou, man or beast?
35173	What call ye these?
35173	What could I but despair?
35173	What dost thou bid me seek for there?
35173	What else is Wisdom?
35173	What else is Wisdom?
35173	What flesh bare this child?
35173	What garb wilt thou bestow About me?
35173	What husband led thee of old from mine abode?
35173	What like be they, these emblems?
35173	What of man''s endeavour Or God''s high grace so lovely and so great?
35173	What of man''s endeavour Or God''s high grace, so lovely and so great?
35173	What of the city streets?
35173	What portion had my child therein?
35173	What seest thou here to chide, or not to bless?
35173	What sought he?
35173	What way Descended he upon thee?
35173	What, can not God o''erleap a wall?
35173	What?
35173	When I look on thee, it seems I see their very selves!--But stay; why streams That lock abroad, not where I laid it, crossed Under the coif?
35173	Whence have ye brought him?
35173	Where in the wildwood?
35173	Where is he?
35173	Where shall I turn me else?
35173	Where then shall I stand, where tread The dance and toss this bowed and hoary head?
35173	Who espies us?
35173	Who first came nigh him?
35173	Who freed thee from the snare?
35173	Who slew him?--How came I to hold this thing?
35173	Who speaketh?
35173	Who stints thine honour, or with malice stirs Thine heart?
35173	Who was next in the band on him?
35173	Who?
35173	Why make ye much ado, and boast withal Your armourers''engines?
35173	Why should we tarry?
35173	Why went he to Kithaeron?
35173	Wilt thou be led By me, and try the venture?
35173	Wore he the woman''s weed?
35173	Wouldst have them slay thee dead?
35173	Wouldst liefer draw the sword and spill men''s blood?
35173	Wouldst wreck the Nymphs''wild temples, and the brown Rocks, where Pan pipes at noonday?
35173	Ye Damsels of the Morning Hills, why lie ye thus dismayed?
35173	Yea, the Death that came Ablaze from heaven of old, the same Hot splendour of the shaft of God?
35173	Yet cravest thou such A sight as would much grieve thee?
35173	_ A Maiden._ Oh, where art thou?
35173	_ All._ Still my prayer toward thee quivers, Dircê, still to thee I hie me; Why, O Blessèd among Rivers, Wilt thou fly me and deny me?
35173	_ Another._ Who lingers in the road?
35173	_ Divers Maidens._ Where is the Home for me?
35173	_ Some Maidens._ Acheloüs''roaming daughter, Holy Dircê, virgin water, Bathed he not of old in thee, The Babe of God, the Mystery?
35173	_ Some Maidens._ Will they ever come to me, ever again, The long long dances, On through the dark till the dim stars wane?
35173	what is coming?
35173	with women worshipping?
22900	''Do you find it pleasant to stand there by the gate with a big sword?
22900	''Here we are still fighting with the protectors of the old ignorance''; can not Wolsey persuade the Pope to stop it here?
22900	''How dare you usurp the office of a general censor, and condemn what you have hardly ever tasted?
22900	''I ask you, who can be more impudent or abject than I, who for such a long time already have been openly begging in England?''
22900	''Just look,''he exclaims,''at the Evangelical people, have they become any better?
22900	''Lives of saints?''
22900	''Those studies can make a man opinionated and contentious; can they make him wise?
22900	''What do you want from me?''
22900	''What is exempt from error?''
22900	''What is free of error?''
22900	''What is harder than to write with aversion; what is more useless than to write something by which we unlearn good writing?''
22900	''What is wrong with you?''
22900	''What on earth has occurred to the man?
22900	''When will that be?
22900	''Where is gladness or repose?
22900	''Why are we so precise as to our food, our clothes, our money- matters and why does this accuracy displease us in divine literature alone?
22900	''Why, then, do you overwhelm us with so many books'', someone at Louvain objected,''if you do not really approve of any of them?''
22900	''Why?''
22900	50.4( 51.3)]_ Et peccatum meum contra me est semper_,[32] unless he has read the Greek?
22900	And did not the judge say:''Paul, thou art beside thyself''?
22900	And did their own times pass without being influenced by them?
22900	And for the rest, my Servatius, what is it makes you draw in and hide yourself like a snail?
22900	And if anything is said in them touching matters of faith, it is not I who say it, is it?
22900	And in such a bustle and clamour about me you wish me to find leisure for the work of the Muses?''
22900	And was his warning against the partiality for classic proverbs and turns applicable to anything more than to the_ Adagia_?
22900	And what else makes youth so elegant?
22900	And why is it the monks, above all, who contribute to the deterioration of faith?
22900	And yet, were not Erasmus and his fellow- workers as leaders of civilization on a wrong track?
22900	As early as 1501, to Anna of Borselen he writes,''Go to Italy and obtain the doctor''s degree?
22900	But I, suspecting what the matter was, said''What, does he think it is the plague?''
22900	But can Erasmus have seriously thought that the next generation would play at marbles in Latin?
22900	But does not, then, Quintilian confess openly that wisdom is an impediment to good execution?
22900	But once faced by the necessity of hard, clear resolutions, what would he have effected?
22900	But perhaps you think it a great part of happiness to die amid one''s fellow- brethren?
22900	But was it possible to keep to that course?
22900	But what am I to do now?
22900	But why do I pick out a few trifling examples from so many important ones, when I have on my side the venerable authority of the papal Curia?
22900	But why does that name still sound so clear and articulate?
22900	But why need I say all this to you, an advocate so remarkable that you can defend excellently even causes far from excellent?
22900	But why should I catalogue the rest?
22900	Could it be a union?
22900	Did he know himself for one who is awkward when not bending over his books, but confronting men and affairs?
22900	Did he not realize that the whole world had its eyes turned on him alone?
22900	Did his mind at last give way too?
22900	Did you smile your delicate smile, O author of the_ Colloquies_, while writing this?
22900	Do they yield less to luxury, lust and greed?
22900	Do we pity a man because he can not fly or does not walk on four legs?
22900	Does he not ascribe weaknesses to himself?
22900	Does this look like Erasmus in any respect?
22900	Else on how many counts do I censure myself?
22900	For did not he, too, write theological books, in which he tied such syllogistic knots as he would never have been able to loosen?
22900	For did not the simple- minded people of the Golden Age live happily, unprovided with any science, only led by nature and instinct?
22900	For has he not proposed a dispute, and submitted himself to everybody''s judgement?
22900	For is not all that is done at all among mortals, full of folly; is it not performed by fools and for fools?''
22900	For what else is love?
22900	For what is more foolish than the game of procreation?
22900	Had he come to Paris for this-- to experience the dismal and depressing influences of his youth anew in a more stringent form?
22900	Had he not everywhere won recognition from friends and patrons?
22900	Had he, then, lived a worse life in the world?
22900	Had not one of Hutten''s rash satires been ascribed to him, Erasmus?
22900	Has he been rightly called a precursor of the modern spirit?
22900	Have others set him on against me?
22900	He is critical, they say?
22900	He permits himself to insert digressions?
22900	Here they will exclaim perchance,''What have_ you_ to do with a mythical god?''
22900	How can anyone envy_ me_?''
22900	How could people continue to oppose themselves to what, to him, seemed as clear as daylight and so simple?
22900	How dare you despise all but yourself?
22900	How shall I be so impudent as to teach that which I have not learned myself?
22900	How shall I warm others while shivering and trembling with cold?...
22900	I was seized by the power of fate: what else am I to say?
22900	If it is human to err, why should a man be called unhappy because he errs, since he was so born and made, and it is the fate of all?
22900	If you decide not to print the_ Tragedies_, will you return the copy to the bearer to bring back to me?
22900	Is it not still the Humanist who speaks?
22900	Is it then to be a crime henceforward to have written verse, because_ they_ have not learned the theory of metre?
22900	Is this the deepest foundation of Erasmus''s being, which he reveals for a moment to his old and intimate friend?
22900	Must I comfort you or scold you?
22900	Need I continue?
22900	Not romantic virtues, if you like; but are they the less salutary?
22900	Now they have thrown the images out of the churches and abolished mass( he is thinking of Basle especially): has anything better come instead?
22900	Or did it rest in him too deep for utterance?
22900	TO THOMAS MORE[47][ Paris?]
22900	That is the question, and we shall not attempt to answer it: to what extent did humanism influence the course of events?
22900	That the Church should possess Holy Scripture as correct as possible, or not?''
22900	They are already nearly insufferable, when things do not go well with them; but who can stand them when they triumph?
22900	To England, to Italy, or back to Paris?
22900	To what purpose is obedience praised, if for good and evil works we are equally but tools to God, as the hatchet to the carpenter?
22900	To what purpose should he require prescriptions who, of his own accord, does better things than human laws require?
22900	V. TO ANTONY OF BERGEN[31][ Paris?]
22900	Was Erasmus aware that he here attacked his own past?
22900	Was Erasmus aware that in saying this he almost literally reproduced feelings which Petrarch had expressed a hundred and fifty years before?
22900	Was Erasmus qualified to write about such a subject?
22900	Was Luther right at the core?
22900	Was he altogether unaware of the deepest mystery?
22900	Was he not reflecting as to the role he was sustaining?
22900	Was it a fit of melancholy which made Erasmus write those words of repentance and renunciation?
22900	Was it not thought the apostles were full of new wine?
22900	Was it true reality they were aiming at?
22900	Was not Erasmus rather one of those people whom good fortune can not help?
22900	Was not his failure to attain to still loftier heights partly due to the fact that his character was not on a level with the elevation of his mind?
22900	Was their proud Latinity not a fatal error?
22900	Was there, then, any objection to his works: the_ Enchiridion_, the_ Adagia_?
22900	Was, then, Erasmus''s cause in all respects inferior?
22900	Were not the Ancients critical?
22900	What did they want grammar for, when all spoke the same language?
22900	What do people wish?
22900	What has Nature ever fashioned gentler or sweeter or happier than the character of Thomas More?
22900	What has he been to his age, and what was he to be for later generations?
22900	What have all the great controversies about the Trinity and the Virgin Mary profited?
22900	What if I had painted a lion and added as a device''Flee, unless you prefer to be torn to pieces''?
22900	What is fame?
22900	What is it, that great commotion about matters of spirit and of faith?
22900	What is the sense of this hateful swaggering with the name Ciceronian?
22900	What is this but some fatal malady, consisting in misrepresenting everything?
22900	What may Epimenides have dreamt?
22900	What more defiled or more impious than these lax rituals?
22900	What of his trust in good will and rational insight, in which he wrote the_ Institutio Principis Christiani_ for the youthful Charles V?
22900	What prompted the Deciuses, what Curtius, to sacrifice themselves?
22900	What remains of that happy expectation of a golden age of peace and light, in which he had believed as late as 1517?
22900	What remains to him?
22900	What was his positive importance?
22900	What was there in the mind of the great Rotterdamer which promised so much to the world?
22900	What were their names?
22900	What would Erasmus have been without the printing- press?
22900	What would the Turks say of our scholasticism?
22900	When are we beside ourselves?
22900	When he received the false news of the murder of Luther at Whitsuntide 1521, Dürer wrote in his diary:''O Erasmus of Rotterdam, where art thou?
22900	Whence come these sorrowful downcast eyes, whence this perpetual silence, so unlike you, whence the look of a sick man in your expression?
22900	Where had more good things fallen to his lot than in England?
22900	Where is your wonted and beloved cheerful countenance gone, your former beauty, your lively glance?
22900	Where to live when he shall be free?
22900	Which country had he always praised more?
22900	Which state, he exclaims, would desire such an absolutely wise man for a magistrate?
22900	Whither indeed shall I not follow a youth so polite, so kindly, so lovable?
22900	Who saw so clearly the social danger of marriages of persons infected with the new scourge of Europe, so violently abhorred by Erasmus?
22900	Who stood up at that time, as he did, for the fallen girl, and for the prostitute compelled by necessity?
22900	Who would not marvel at the perfection of encyclopaedic learning in Grocyn?
22900	Why do people marry, if not out of folly, which sees no objections?
22900	Why do we rather want to conquer than cure, suppress than instruct?
22900	Why do we slight any word of Him whom we venerate and worship under the name of the Word?
22900	Why do we so uncharitably persecute the lapses of others, though none of us is free from error?
22900	Why do you hide your pain from me as if we did not know each other by this time?
22900	Why does he keep regarding us, as if he still knew a little more than he has ever been willing to utter?
22900	Why have dialectics, when there were no quarrels and no differences of opinion?
22900	Why jurisprudence, when there were no bad morals from which good laws sprang?
22900	Why not call it''drag''?
22900	Why should any one desire true erudition?
22900	Why so?
22900	Why then did you not pour forth this marvellous piece of invective on the Bishop of Rochester[96] or on Cochleus?
22900	Would Erasmus in years of greater strength have seen his way to co- operate actively in the council of the great?
22900	Would his spirit of peace and toleration, of reserve and compromise, have brought alleviation and warded off the coming struggle?
22900	Would they attribute these words to me instead of the lion?
22900	You say, what is that to me?
22900	You worship the saints, you like to touch their relics; do you want to earn Peter and Paul?
22900	[ 117]''The lion shall roar, who shall not fear?''
22900	[ 16 March?
22900	[ 26] What could be keener or nobler or nicer than Linacre''s[27] judgement?
22900	if all happened according to mere and inevitable necessity?
9313	And why is he not here with you?
9313	Are we to live on this great earth all alone?
9313	But humbled as I am and worn with toil, how shall I ever please him? 9313 But what does he look like?"
9313	Is it your voice, Syrinx?
9313	Nay,said Pylades;"how can I swear?
9313	Shall we sing together?
9313	What are ye?
9313	What does she possess that I have not in greater abundance? 9313 Where is your husband?"
9313	Why do you worship Latona before me?
9313	And are you deceived by this show of kindliness?
9313	And what should her bones be but the rocks that are a foundation for the clay, and the pebbles that strew the path?"
9313	Are birds careful?
9313	Art thou slain?
9313	But now what remains to us?
9313	But where is your cockle- shell that brought you hither?"
9313	Have you forgotten what the Oracle decreed,--that you were destined for a dreadful creature, the fear of gods and men?
9313	Have you fought them for ten years without learning their devices?
9313	Then, seeing that even the old and wretched clung to their gift of life, who should offer herself but the young and lovely queen, Alcestis?
9313	What is it that you trust?
9313	What were hounds to such as he, or nets spread for a snare?
9313	Who could pass by such a marvel?
9313	Who could remember to be careful when he was to fly for the first time?
9313	Who has done thee any hurt?"
9313	he roared then,"robbers or rovers?"
1636	''But did I call this"love"?
1636	Am I not right, Phaedrus?
1636	Am I not right, sweet Phaedrus?
1636	And are not they held to be the wisest physicians who have the greatest distrust of their art?
1636	And do you tell me, instead, what are plaintiff and defendant doing in a law court-- are they not contending?
1636	And if I am to add the praises of the non- lover what will become of me?
1636	And if he came to his right mind, would he ever imagine that the desires were good which he conceived when in his wrong mind?
1636	And now, dear Phaedrus, I shall pause for an instant to ask whether you do not think me, as I appear to myself, inspired?
1636	And so, Phaedrus, you really imagine that I am going to improve upon the ingenuity of Lysias?
1636	And what is good or bad writing or speaking?
1636	But I should like to know whether you have the same feeling as I have about the rhetoricians?
1636	But how much is left?
1636	But if I am to read, where would you please to sit?
1636	But if this be true, must not the soul be the self- moving, and therefore of necessity unbegotten and immortal?
1636	But let me ask you, friend: have we not reached the plane- tree to which you were conducting us?
1636	But of the heaven which is above the heavens, what earthly poet ever did or ever will sing worthily?
1636	But what do you mean?
1636	But what pleasure or consolation can the beloved be receiving all this time?
1636	But why did you make your second oration so much finer than the first?
1636	But will you tell me whether I defined love at the beginning of my speech?
1636	Can I be wrong in supposing that Lysias gave you a feast of discourse?
1636	Can we suppose''the young man to have told such lies''about his master while he was still alive?
1636	Can we wonder that few of them''come sweetly from nature,''while ten thousand reviewers( mala murioi) are engaged in dissecting them?
1636	Do we see as clearly as Hippocrates''that the nature of the body can only be understood as a whole''?
1636	Do you ever cross the border?
1636	Do you not perceive that I am already overtaken by the Nymphs to whom you have mischievously exposed me?
1636	Do you think that a lover only can be a firm friend?
1636	Do you?
1636	Does he not define probability to be that which the many think?
1636	For do we not often make''the worse appear the better cause;''and do not''both parties sometimes agree to tell lies''?
1636	For example, are we to attribute his tripartite division of the soul to the gods?
1636	For example, when he is speaking of the soul does he mean the human or the divine soul?
1636	For lovers repent--''SOCRATES: Enough:--Now, shall I point out the rhetorical error of those words?
1636	For this is a necessary preliminary to the other question-- How is the non- lover to be distinguished from the lover?
1636	For what should a man live if not for the pleasures of discourse?
1636	How could there have been so much cultivation, so much diligence in writing, and so little mind or real creative power?
1636	Is he serious, again, in regarding love as''a madness''?
1636	Is not all literature passing into criticism, just as Athenian literature in the age of Plato was degenerating into sophistry and rhetoric?
1636	Is not legislation too a sort of literary effort, and might not statesmanship be described as the''art of enchanting''the house?
1636	Is not pleading''an art of speaking unconnected with the truth''?
1636	Is not the discourse excellent, more especially in the matter of the language?
1636	Is there any principle in them?
1636	Lysias then, I suppose, was in the town?
1636	May I reckon the wise to be the wealthy, and may I have such a quantity of gold as a temperate man and he only can bear and carry.--Anything more?
1636	Might he not argue,''that a rational being should not follow the dictates of passion in the most important act of his or her life''?
1636	Might he not ask, whether we''care more for the truth of religion, or for the speaker and the country from which the truth comes''?
1636	Nor, until they adopt our method of reading and writing, can we admit that they write by rules of art?
1636	Now I have no leisure for such enquiries; shall I tell you why?
1636	Now in what way is the lover to be distinguished from the non- lover?
1636	Now what is that sort of thing but a regular piece of authorship?
1636	Now, Socrates, what do you think?
1636	Of the world which is beyond the heavens, who can tell?
1636	Or is he serious in holding that each soul bears the character of a god?
1636	Or is this merely assigned to them by way of parallelism with men?
1636	Or that Isocrates himself is the enemy of Plato and his school?
1636	Or, again, in his absurd derivation of mantike and oionistike and imeros( compare Cratylus)?
1636	PHAEDRUS: About what conclusion?
1636	PHAEDRUS: And is this the exact spot?
1636	PHAEDRUS: And what are these arguments, Socrates?
1636	PHAEDRUS: Do you see the tallest plane- tree in the distance?
1636	PHAEDRUS: Had not Protagoras something of the same sort?
1636	PHAEDRUS: How do you mean?
1636	PHAEDRUS: How so?
1636	PHAEDRUS: How so?
1636	PHAEDRUS: How so?
1636	PHAEDRUS: I have never noticed it; but I beseech you to tell me, Socrates, do you believe this tale?
1636	PHAEDRUS: I think that I understand you; but will you explain yourself?
1636	PHAEDRUS: In what direction then?
1636	PHAEDRUS: In what way?
1636	PHAEDRUS: Isocrates the fair:--What message will you send to him, and how shall we describe him?
1636	PHAEDRUS: Need we?
1636	PHAEDRUS: Not yet, Socrates; not until the heat of the day has passed; do you not see that the hour is almost noon?
1636	PHAEDRUS: Show what?
1636	PHAEDRUS: Then why are you still at your tricks?
1636	PHAEDRUS: There is a great deal surely to be found in books of rhetoric?
1636	PHAEDRUS: What are they?
1636	PHAEDRUS: What do you mean, my good Socrates?
1636	PHAEDRUS: What do you mean?
1636	PHAEDRUS: What do you mean?
1636	PHAEDRUS: What error?
1636	PHAEDRUS: What gifts do you mean?
1636	PHAEDRUS: What is our method?
1636	PHAEDRUS: What is the other principle, Socrates?
1636	PHAEDRUS: What is there remarkable in the epitaph?
1636	PHAEDRUS: What name would you assign to them?
1636	PHAEDRUS: What of that?
1636	PHAEDRUS: What shall we say to him?
1636	PHAEDRUS: What would you prophesy?
1636	PHAEDRUS: What?
1636	PHAEDRUS: Who are they, and where did you hear anything better than this?
1636	PHAEDRUS: Whom do you mean, and what is his origin?
1636	PHAEDRUS: Will you go on?
1636	PHAEDRUS: You mean the living word of knowledge which has a soul, and of which the written word is properly no more than an image?
1636	SOCRATES: About the just and unjust-- that is the matter in dispute?
1636	SOCRATES: And can we suppose that he who knows the just and good and honourable has less understanding, than the husbandman, about his own seeds?
1636	SOCRATES: And do you think that you can know the nature of the soul intelligently without knowing the nature of the whole?
1636	SOCRATES: And how did he entertain you?
1636	SOCRATES: And when he speaks in the assembly, he will make the same things seem good to the city at one time, and at another time the reverse of good?
1636	SOCRATES: And when men are deceived and their notions are at variance with realities, it is clear that the error slips in through resemblances?
1636	SOCRATES: And will not Sophocles say to the display of the would- be tragedian, that this is not tragedy but the preliminaries of tragedy?
1636	SOCRATES: And will you go on with the narration?
1636	SOCRATES: And you will be less likely to be discovered in passing by degrees into the other extreme than when you go all at once?
1636	SOCRATES: But when any one speaks of justice and goodness we part company and are at odds with one another and with ourselves?
1636	SOCRATES: Can this be said of the discourse of Lysias?
1636	SOCRATES: Do you know how you can speak or act about rhetoric in a manner which will be acceptable to God?
1636	SOCRATES: Do you mean that I am not in earnest?
1636	SOCRATES: Does not your simplicity observe that I have got out of dithyrambics into heroics, when only uttering a censure on the lover?
1636	SOCRATES: He, then, who would deceive others, and not be deceived, must exactly know the real likenesses and differences of things?
1636	SOCRATES: I have now said all that I have to say of the art of rhetoric: have you anything to add?
1636	SOCRATES: In good speaking should not the mind of the speaker know the truth of the matter about which he is going to speak?
1636	SOCRATES: In which are we more likely to be deceived, and in which has rhetoric the greater power?
1636	SOCRATES: It was foolish, I say,--to a certain extent, impious; can anything be more dreadful?
1636	SOCRATES: Let me put the matter thus: When will there be more chance of deception-- when the difference is large or small?
1636	SOCRATES: May not''the wolf,''as the proverb says,''claim a hearing''?
1636	SOCRATES: My dear Phaedrus, whence come you, and whither are you going?
1636	SOCRATES: Now to which class does love belong-- to the debatable or to the undisputed class?
1636	SOCRATES: Shall I tell you what I will do?
1636	SOCRATES: Shall we discuss the rules of writing and speech as we were proposing?
1636	SOCRATES: Should we not offer up a prayer first of all to the local deities?
1636	SOCRATES: Then as to the other topics-- are they not thrown down anyhow?
1636	SOCRATES: Then do you think that any one of this class, however ill- disposed, would reproach Lysias with being an author?
1636	SOCRATES: Then in some things we agree, but not in others?
1636	SOCRATES: Well, and is not Eros the son of Aphrodite, and a god?
1636	SOCRATES: What do you mean?
1636	SOCRATES: When any one speaks of iron and silver, is not the same thing present in the minds of all?
1636	SOCRATES: Who is he?
1636	SOCRATES: Why, do you not know that when a politician writes, he begins with the names of his approvers?
1636	Shall we say a word to him or not?
1636	Socrates as yet does not know himself; and why should he care to know about unearthly monsters?
1636	Then again in the noble art of politics, who thinks of first principles and of true ideas?
1636	These are the commonplaces of the subject which must come in( for what else is there to be said?)
1636	Was he equally serious in the rest?
1636	We may raise the same question in another form: Is marriage preferable with or without love?
1636	Well, the teacher will say, is this, Phaedrus and Socrates, your account of the so- called art of rhetoric, or am I to look for another?
1636	What would Socrates think of our newspapers, of our theology?
1636	What would he have said of the discovery of Christian doctrines in these old Greek legends?
1636	What would he say of the Church, which we praise in like manner,''meaning ourselves,''without regard to history or experience?
1636	What would they say if they saw that we, like the many, are not conversing, but slumbering at mid- day, lulled by their voices, too indolent to think?
1636	While acknowledging that such interpretations are''very nice,''would he not have remarked that they are found in all sacred literatures?
1636	Who would imagine that Lysias, who is here assailed by Socrates, is the son of his old friend Cephalus?
1636	Who would suspect that the wise Critias, the virtuous Charmides, had ended their lives among the thirty tyrants?
1636	Who, for example, could speak on this thesis of yours without praising the discretion of the non- lover and blaming the indiscretion of the lover?
1636	Why did history degenerate into fable?
1636	Why did poetry droop and languish?
1636	Why did the physical sciences never arrive at any true knowledge or make any real progress?
1636	Why did words lose their power of expression?
1636	Why do I say so?
1636	Why do you not proceed?
1636	Why should the next topic follow next in order, or any other topic?
1636	Why were ages of external greatness and magnificence attended by all the signs of decay in the human mind which are possible?
1636	Will he not choose a beloved who is delicate rather than sturdy and strong?
1636	Would he not have asked of us, or rather is he not asking of us, Whether we have ceased to prefer appearances to reality?
1636	Would they not have a right to laugh at us?
1636	Yes; but is not even a ridiculous friend better than a cunning enemy?
1636	and are they both equally self- moving and constructed on the same threefold principle?
1636	and will not Acumenus say the same of medicine to the would- be physician?
1636	or, whether the''select wise''are not''the many''after all?
1579	''But how is this?''
1579	After the return of Menexenus, Socrates, at the request of Lysis, asks him a new question:''What is friendship?
1579	Am I not right?
1579	And also the vessel which contains the wine?
1579	And another disputed point is, which is the fairer?
1579	And are they right in saying this?
1579	And can he who is not loved be a friend?
1579	And did you ever behave ill to your father or your mother?
1579	And disease is an enemy?
1579	And disease is an evil?
1579	And do they entrust their property to him rather than to you?
1579	And do they esteem a slave of more value than you who are their son?
1579	And do they then permit you to do what you like, and never rebuke you or hinder you from doing what you desire?
1579	And do they trust a hireling more than you?
1579	And does not this seem to put us in the right way?
1579	And everything in which we appear to him to be wiser than himself or his son he will commit to us?
1579	And friends they can not be, unless they value one another?
1579	And has he a motive and object in being a friend, or has he no motive and object?
1579	And have we not admitted already that the friend loves something for a reason?
1579	And have you not also met with the treatises of philosophers who say that like must love like?
1579	And he is in want of that of which he is deprived?
1579	And he is the friend of the physician because of disease, and for the sake of health?
1579	And he who loves not is not a lover or friend?
1579	And he who wants nothing will desire nothing?
1579	And health is also dear?
1579	And if dear, then dear for the sake of something?
1579	And if neither can be of any use to the other, how can they be loved by one another?
1579	And in like manner thirst or any similar desire may sometimes be a good and sometimes an evil to us, and sometimes neither one nor the other?
1579	And in matters of which you have as yet no knowledge, can you have any conceit of knowledge?
1579	And is he a slave or a free man?
1579	And is he a slave?
1579	And is health a friend, or not a friend?
1579	And is the object which makes him a friend, dear to him, or neither dear nor hateful to him?
1579	And may not the same be said of the friend?
1579	And must not a man love that which he desires and affects?
1579	And shall we be friends to others, and will any others love us, in as far as we are useless to them?
1579	And shall we further say that the good is congenial, and the evil uncongenial to every one?
1579	And sickness is an evil, and the art of medicine a good and useful thing?
1579	And surely this object must also be dear, as is implied in our previous admissions?
1579	And that of which he is in want is dear to him?
1579	And that something dear involves something else dear?
1579	And the body is compelled by reason of disease to court and make friends of the art of medicine?
1579	And the good is loved for the sake of the evil?
1579	And the hated one, and not the hater, is the enemy?
1579	And the hater will be the enemy of that which is hated?
1579	And the more vain- glorious they are, the more difficult is the capture of them?
1579	And the same of thirst and the other desires,--that they will remain, but will not be evil because evil has perished?
1579	And there is Ctesippus himself: do you see him?
1579	And we shall be allowed to throw in salt by handfuls, whereas the son will not be allowed to put in as much as he can take up between his fingers?
1579	And what does he do with you?
1579	And what is this building, I asked; and what sort of entertainment have you?
1579	And what of health?
1579	And which is the nobler?
1579	And who is yours?
1579	And why do you not ask him?
1579	And yet there is a further consideration: may not all these notions of friendship be erroneous?
1579	And yet whiteness would be present in them?
1579	And, if so, not the lover, but the beloved, is the friend or dear one?
1579	Answer me now: Are you your own master, or do they not even allow that?
1579	Are you disposed, he said, to go with me and see them?
1579	Aye, I said; and about your neighbour, too, does not the same rule hold as about your father?
1579	But I dare say that you may take the whip and guide the mule- cart if you like;--they will permit that?
1579	But do you think that any one is happy who is in the condition of a slave, and who can not do what he likes?
1579	But does he therefore value the three measures of wine, or the earthen vessel which contains them, equally with his son?
1579	But if the lover is not a friend, nor the beloved a friend, nor both together, what are we to say?
1579	But if this can not be, the lover will be the friend of that which is loved?
1579	But is not some less exclusive form of friendship better suited to the condition and nature of man?
1579	But is there any reason why, because evil perishes, that which is not evil should perish with it?
1579	But now our view is changed, and we conceive that there must be some other cause of friendship?
1579	But say that the like is not the friend of the like in so far as he is like; still the good may be the friend of the good in so far as he is good?
1579	But see now, Lysis, whether we are not being deceived in all this-- are we not indeed entirely wrong?
1579	But surely, I said, he who desires, desires that of which he is in want?
1579	But that would not make them at all the more white, notwithstanding the presence of white in them-- they would not be white any more than black?
1579	But the human body, regarded as a body, is neither good nor evil?
1579	But the sick loves him, because he is sick?
1579	But then again, will not the good, in so far as he is good, be sufficient for himself?
1579	But then arises the consideration, how should these friends in youth or friends of the past regard or be regarded by one another?
1579	But what if the lover is not loved in return?
1579	But why should the indifferent have this attachment to the beautiful or good?
1579	By heaven, and shall I tell you what I suspect?
1579	Can they now?
1579	Do any remain?
1579	Do they want you to be happy, and yet hinder you from doing what you like?
1579	Do you agree?
1579	Do you agree?
1579	Do you mean, I said, that if only one of them loves the other, they are mutual friends?
1579	Do you mean, I said, that you disown the love of the person whom he says that you love?
1579	Do you not agree with me?
1579	Do you not agree?
1579	Here, intending to revise the argument, I said: Can we point out any difference between the congenial and the like?
1579	How can such persons ever be induced to value one another?
1579	How do you mean?
1579	How do you mean?
1579	How so?
1579	I mean, for instance, if he knew that his son had drunk hemlock, and the father thought that wine would save him, he would value the wine?
1579	I said, may we not have been altogether wrong in our conclusions?
1579	I shall not ask which is the richer of the two, I said; for you are friends, are you not?
1579	I turned to Menexenus, and said: Son of Demophon, which of you two youths is the elder?
1579	If he is satisfied that you know more of housekeeping than he does, will he continue to administer his affairs himself, or will he commit them to you?
1579	In such a case, is the substance which is anointed the same as the colour or ointment?
1579	In that case, the one loves, and the other is loved?
1579	Is not friendship, even more than love, liable to be swayed by the caprices of fancy?
1579	Is not that true?
1579	Is not that true?
1579	Is not this rather the true state of the case?
1579	Is not this the nature of the good-- to be loved by us who are placed between the two, because of the evil?
1579	Is that also a matter of dispute?
1579	Is that good or evil, or neither?
1579	May not desire be the source of friendship?
1579	May we then infer that the good is the friend?
1579	Nay, but what do you think?
1579	Neither can he love that which he does not desire?
1579	Neither can your father or mother love you, nor can anybody love anybody else, in so far as they are useless to them?
1579	No answer is given in the Lysis to the question,''What is Friendship?''
1579	Now is not that ridiculous?
1579	Or are both friends?
1579	Or is, perhaps, even hated?
1579	Or may we suppose that hunger will remain while men and animals remain, but not so as to be hurtful?
1579	Or rather is there anything to be done?
1579	Or rather shall I say, that to ask what either will be then or will not be is ridiculous, for who knows?
1579	Socrates asks Lysis whether his father and mother do not love him very much?
1579	Thank you, I said; and is there any teacher there?
1579	That I may make a fool of myself?
1579	The sick man, as I was just now saying, is the friend of the physician-- is he not?
1579	Then if you are friends, you must have natures which are congenial to one another?
1579	Then nothing which does not love in return is beloved by a lover?
1579	Then now we know how to answer the question''Who are friends?''
1579	Then one half of the saying is untrue, if the wicked are like one another?
1579	Then that which is neither good nor evil becomes the friend of good, by reason of the presence of evil?
1579	Then that which is neither good nor evil is the friend of the good because of the evil and hateful, and for the sake of the good and the friend?
1579	Then that which is neither good nor evil may be in the presence of evil, but not as yet evil, and that has happened before now?
1579	Then the friend is a friend for the sake of the friend, and because of the enemy?
1579	Then we are to say that the greatest friendship is of opposites?
1579	Then what can be the reason, Lysis, I said, why they allow you to do the one and not the other?
1579	Then what is to be done?
1579	Then which is the friend of which?
1579	Then you have a master?
1579	Then, I said, may no one use the whip to the mules?
1579	Then, even if evil perishes, the desires which are neither good nor evil will remain?
1579	Then, even if evil perishes, there may still remain some elements of love or friendship?
1579	They had another perplexity: 8) How could one of the noblest feelings of human nature be so near to one of the most detestable corruptions of it?
1579	They will then proceed to ask whether the enemy is the friend of the friend, or the friend the friend of the enemy?
1579	This we do know, that in our present condition hunger may injure us, and may also benefit us:--Is not that true?
1579	Well, I said; look at the matter in this way: a friend is the friend of some one; is he not?
1579	Well, but is a just man the friend of the unjust, or the temperate of the intemperate, or the good of the bad?
1579	What do the rest of you say?
1579	What do you mean?
1579	What do you mean?
1579	What should you say of a hunter who frightened away his prey, and made the capture of the animals which he is hunting more difficult?
1579	When one man loves another, which is the friend-- he who loves, or he who is loved?
1579	Who are you, I said; and where am I to come?
1579	Who is Lysis?
1579	Whom are we to call friends to one another?
1579	Whom then will they allow?
1579	Why do you say so?
1579	Will not the Athenian people, too, entrust their affairs to you when they see that you have wisdom enough to manage them?
1579	Will you tell me by what words or actions I may become endeared to my love?
1579	Yes, I said; but I should like to know first, what is expected of me, and who is the favourite among you?
1579	Yes, Menexenus; but will not that be a monstrous answer?
1579	You do not mean to say that your teachers also rule over you?
1579	You remember that?
1579	You think not?
1579	You think that he is right?
1579	You will agree to that?
1579	You would agree-- would you not?
1579	and allow him to do what he likes, when they prohibit you?
1579	and at the time of making the admission we were of opinion that the neither good nor evil loves the good because of the evil?
1579	and do they pay him for this?
1579	and may he do what he likes with the horses?
1579	and may not the other theory have been only a long story about nothing?
1579	and what can that final cause or end of friendship be, other than the good?
1579	any more than in the Charmides to the question,''What is Temperance?''
1579	but may not that which is neither good nor evil still in some cases be the friend of the good?
1579	how can you be making and singing hymns in honour of yourself before you have won?
1579	will you tell me, I said, whether if evil were to perish, we should hunger any more, or thirst any more, or have any similar desire?
10907	But why do I argue thus, as if the cause of the patricians, respecting the priesthood, were untouched? 10907 For how could Hasdrubal and Mago bring up their troops without opposition, unless they had terminated their part of the war?
10907	For what,said he,"did the boy Hieronymus ever do of his own accord?
10907	For why,said they,"did not those who sent for them come themselves, since there would be equal facility of forming a junction?
10907	Is it to be borne,said he,"that a mongrel African should impose restraints upon me, a Carthaginian general, commissioned by the senate and people?"
10907	Shall we even be blockaded,said he,"in our camp, and die, with ignominy, by famine, rather than bravely by the sword, if it must be so?
10907	A short time ago, what was it that gave victory to Caius Lutatius but expedition?
10907	All turned their thoughts towards arms and war,[ and the general cry was,]"When shall we be permitted with arms in our hands to meet the Samnites?"
10907	An unwarlike and unarmed multitude, shall I suppose?
10907	And how most recently we sent him hence to lay siege to Rome?
10907	And might not the same Publius Decius have been, with propriety, chosen to perform the public worship of the Roman people?
10907	And though other assistance be wanting, will you have the hardihood to strike me when I oppose my body in defence of Hannibal''s?
10907	And what is there left,"said he,"to a handful of men, surrounded by a multitude, in a valley hemmed in by a wood and mountains, except death?
10907	Another would say,"Whither, or by what way can we go?
10907	Are we afraid that the son of Hamilcar should be too late in seeing the immoderate power and splendour of his father''s sovereignty?
10907	Are we then desirous that the Roman people should have and equip a fleet?
10907	Are you unacquainted with the enemy, or with yourselves, or with the fortune of either nation?
10907	But though they had not courage to sally forth from the camp, had they courage to defend it strenuously?
10907	But what ground was now unsurmountable to Roman valour?"
10907	But who is there among you, who has promised that he would open the gates to me, and receive my armed troops within the city?
10907	But why do I call on you, who, with as much regard to faith as you are able to show, return yourself a prisoner into the hands of the conqueror?
10907	But why do I charge those men with cowardice, when I might tax them with villany?
10907	But why not compare the success of one general with that of another?
10907	Can a citizen?
10907	Can our country regret such citizens as these, whom if all the rest resembled, she would not have one citizen of all those who fought at Cannae?
10907	Can the enemy?
10907	Can we order a supply of infantry, as if we had any cavalry?
10907	Can we say we are deficient in money, as if that were the only thing we wanted?
10907	Could I conciliate Hannibal to my son, and not my son to Hannibal?
10907	Decius, calling aloud,"Whither were they flying, or what hope could they have in running away?"
10907	Did not the people create him with the fullest privileges with which any censor ever was created?
10907	Did the latter perform his private acts of adoration with a purer mind, or worship the gods more religiously than he?
10907	Do the Roman people disapprove of their legions being saved by an ignominious peace?
10907	Do we expect to remove the mountains from their foundations?
10907	Do you doubt, therefore, whether by remaining quiet we shall not conquer him who is daily sinking into decrepitude?
10907	Do you mean to say, Appius, that the people are not bound by the Aemilian law?
10907	Do you then, conscript fathers, pardon yourselves and your children, while you exercise severity towards such insignificant persons as we are?
10907	Do you want courage to effect your preservation?
10907	Do you wish to make trial of our valour by sea, by land, in a pitched battle, or in the assault of towns?
10907	Does Marcellus now a second time with impunity assail us with a band of raw recruits and Nolan auxiliaries?
10907	For from what source could they procure rowers, when there was no money in the treasury?
10907	For what more could possibly be done towards appeasing the gods, and softening the anger of men, than we have done?
10907	For what part had ye, conscript fathers; what part had the people, in this affair?
10907	For who will protect them?
10907	For why should there be any longer protraction or waste of time?
10907	For, on going out to receive him, when they had scarcely exchanged salutations, he said,"Is all well, Lucius Volumnius?
10907	For, setting aside only the splendour of the Roman name, what remains in which they can be compared to you?
10907	Have the Romans sent any ambassadors to Hannibal to treat of peace?
10907	Have you already forgotten at what a juncture we revolted from the Romans, and what were their circumstances?
10907	Have you forgotten how at the time of the revolt we put to death, with torture and indignity, their garrison, which might have been sent out?
10907	Have you, in short, ever heard that any mention has been made of peace at Rome?"
10907	Having endured a siege for several days and nights, did they protect their rampart by their arms, and themselves by their rampart?
10907	He said,"Why do I any longer defer the fate entailed on my family?
10907	How could he, by his sole resistance, benefit the republic, unless his death would remedy the public disasters?
10907	How long before the walls of Geronium, a miserable fortress of Apulia, as if before the walls of Carthage--?
10907	How many Roman commanders might I name who never lost a battle?
10907	How many fleets, generals, and armies were lost in the former war?
10907	How often, and with determined hostility, we have sallied out against them when besieging us, and assaulted their camp?
10907	How safe, think you, would a passage have been for nearly two legions?
10907	How stand affairs in Samnium?
10907	How was it that his brother had not opposed his progress or followed on his rear?
10907	How we invited Hannibal to come and cut them off?
10907	In the next place, has any individual of the five and thirty tribes deserted to Hannibal?"
10907	In what manner standing in the way of liberty or the laws?
10907	Is it a small thing that you take away my most ancient provinces Sicily and Sardinia?
10907	Is it that the steel hath lost its edge?
10907	Now, when their aim was Rome, the capital of the world, could any thing appear so dangerous or difficult as to delay their undertaking?
10907	On the other hand, if he persisted in preferring to hold out against the siege, what hope could he have, shut up as he was by sea and land?"
10907	Or is yours an excepted case, in which this peculiarity and singularity takes place?
10907	Or shall I compare with it the defeat in Africa under which this same Hannibal afterwards sunk?
10907	Or will you fill up the vacancy with another colleague, a proceeding not allowable, even in the case of the death of a censor?
10907	Or, that the people are bound, and you alone exempted?
10907	Shall we be able then to withstand three generals and three armies, whom Cneius Scipio with his army unimpaired could not withstand?
10907	Shall we, therefore, some one will say, deliver up Hannibal?
10907	Shall you return by purchase to that degree which you have forfeited by cowardice and neglect?
10907	Some of the Arpinians and Romans recognised each other, which led to conversations, in which the Romans asked them, what it was they meant?
10907	Spurius Postumius, if you believe that there are gods, why do you not undo all that has been done, or fulfil your agreement?
10907	Still he persisted in his opposition, asking,"To what purpose were laws enacted, if they eluded by the very persons who procured them?
10907	The Roman, whom Claudium, whom Cannae, did not crush, what line of battle could crush?
10907	The matrons, wandering through the streets, ask all they meet, what sudden disaster was reported?
10907	The only question is, whether he took this route to the city, or returned by it from the city into Campania?
10907	The people having been asked according to this form: Do ye will and order that this thing should be performed in this manner?
10907	Then what soldier is comparable to the Roman in the throwing up of works?
10907	They said"that they had created indeed two consuls, that they had but one; for what regular authority had the other, or what auspices?
10907	To the armed soldier, carrying nothing with him but the instruments of war, what in reality was impervious or insurmountable?
10907	Was there any danger that the gods would give less attention to his prayers than to those of Appius Claudius?
10907	Were they passable by a few men and impassable to armies?
10907	What arbitrator shall I call in to judge of your resentment, and of my punishment?
10907	What could he do who had scarce as yet arrived at puberty?
10907	What danger could arise to any one from them, from a solitary, and in a manner, widowed woman and girls living in a state of orphanage?
10907	What else are the Trebia, the Trasimenus, and Cannae, but monuments of Roman armies and consuls slain?
10907	What else would you ask had you been plundered and stripped of your camp?
10907	What else would you ask if you had been conquered?
10907	What greater outrage could have been committed had Capua been captured?
10907	What more, Roman, do I owe to thee?
10907	What motive induced you to remove out of your province?"
10907	What must have been the consequence, if his love of wine had daily become more intense?
10907	What the eyes of all intent on him alone?
10907	What third consul, what other army did they wait for?
10907	What those so many right hands?
10907	What will that numerous throng of freemen and slaves be doing?
10907	What would you do if you had to die for your country?
10907	What?
10907	Where is that soldier of mine, who took off the head of Caius Flaminius, the consul, after dragging him from his horse?
10907	Where is the man who slew Lucius Paulus at Cannae?
10907	Whether do I appear, while declining the contest, to have fallen in unexpectedly with this dreaded foe, or encounter him in his track?
10907	While these cliffs hang over us, by what road will you reach the enemy?
10907	Who can call upon you?
10907	Who can say, that he has been deceived by you?
10907	Who then, do you think, would be content with a dictatorship of six months?
10907	Whom would you, with confidence, create dictator, for the purpose of driving the nail, or of exhibiting games?
10907	Why had they disturbed him, at that time of his life, if they intended to give the management of the war to another?"
10907	Why not attack the cities and fortified places?
10907	Why should I bring instances from antiquity?
10907	Why should I mention what has occurred in this present war?
10907	Will they be torpid amidst your madness?
10907	Will they call to their succour an army from Veii, with Camillus at its head?
10907	Will ye never want an excuse for not standing to the compacts which ye make on being defeated?
10907	Will you be able to bear the look of Hannibal himself, which armed hosts can not sustain, from which the Roman people shrink with horror?
10907	Will you singly attack Hannibal?
10907	Would I return to my country, a citizen, and not considered worth three hundred denarii?
10907	and as if we were not already in possession of one sacerdotal office, of the highest class?
10907	and how, without fleets, could Sicily be kept in subjection, or Philip be prevented from entering Italy, or the shores of Italy be protected?
10907	and should I withdraw thence, you will cross over into Africa-- will cross, did I say?
10907	and since it is allowable to admit new allies, who could think it proper, either that no people should be received for any services into friendship?
10907	and, that this city, these temples, and consecrated grounds, these lands and waters, were become the property of the Samnites?
10907	do you now also regret that the war against the Romans was entered upon?
10907	if his fierce and uncontrollable anger?
10907	none of them know, that, whatever was the last order of the people, that was law?
10907	or do ye choose to cherish hopes proportioned to your bravery?
10907	or that we shall not soon enough become slaves to the son of him, to whose son- in- law our armies were bequeathed as an hereditary right?
10907	or that your right hands are benumbed?
10907	or that, being received under protection, they should not be defended?
10907	or was it by pressing and besieging Luceria, and challenging the victorious enemy?
10907	or what other miracle is it?
10907	that private individuals should without repugnance furnish rowers?
10907	to challenge him and drag him out to decide the contest?
10907	what to the gods, the guarantees of the treaty?
10907	what to the treaty?
10907	what was the fate of the army?
10907	who better calculated to endure fatigue?
10907	who has neither provisions nor money?
10907	who, with the office of interrex for five days?
10907	will you take Spain also?
12582	Again, when Rome was taken by the Gauls, whence was the city ransomed?
12582	And even had you got the better of all these, would you bear arms in conjunction with the Carthaginians against your country, against your countrymen?
12582	And what else do they resume when the mourning is over?
12582	And when you, the husband, may wear purple in your great coat, will you not suffer your wife to have a purple mantle?
12582	Are there now larger armies in Africa, more and better generals, than were then in Spain?
12582	Are your blandishments more seducing in public than in private; and with other women''s husbands, than with your own?
12582	As these two kinds are thus distinct in their nature, of which kind does that law appear to be which we now propose to repeal?
12582	At first they only discoursed in private, asking what they were doing among people who were at peace with them, if there was a war in the province?
12582	But what are they compared with what we endure this day?
12582	But what are they in comparison with those atrocious deeds, that are daily perpetrated by you and your adherents, in continual succession?
12582	But what have they done?
12582	But whence has this concern for me so suddenly sprung?
12582	But why do I plead the cause of those states, which it would be fitter that both we and the king should hear pleaded by themselves?"
12582	But why do I speak of Capua, when even to vanquished Carthage we granted peace and liberty?
12582	By what acts is friendship violated?
12582	Can I call you countrymen, who have revolted from your country?
12582	Can I call you enemies?
12582	Can a war with a Carthaginian enemy be carried on with greater convenience in Spain than in Africa?
12582	Can there be a stronger instance than Hannibal himself, or one more to the point?
12582	Can you place any confidence in Numidians after having experienced a defection in your own soldiers?
12582	Can you say this to the deliverers of Greece; to people who crossed the sea, and have maintained a war on sea and land, to effect its deliverance?
12582	Could not each have made the same request to her husband at home?
12582	Could the armies, the generals themselves, their dignity or their cause, be compared with one another?
12582	Did not the matrons, by unanimous agreement, bring their gold into the public treasury?
12582	Did we then approve of that deed?
12582	Do you believe that these would continue quiet and faithful, if Philip should come over to Italy?
12582	Do you seek to obtain the distinguished honour of having finished the Punic war?
12582	Do you trust in the Numidians and Syphax?
12582	Does not the reason occur to the mind of any one of you why those, who are not yet our allies, require more than he who is?
12582	Equal, do I say?
12582	For what rivalry can there exist between myself and a man who is not equal in years even to my son?
12582	For what similarity is there between them?
12582	For what will they not attempt, if they now come off victorious?
12582	For, if rejected by the Romans, to whom could they apply?
12582	For, what are they doing, at this moment, in your streets and lanes?
12582	For, what similarity is there in the cases of those states which you have brought into comparison?
12582	Had you possessed the same spirit, would the enemy have seen your backs?
12582	Has some greater disaster been suffered in Africa now than had at that time befallen us in Spain?
12582	Have they never before appeared in public?
12582	Have your forces been diminished by them, or theirs increased?
12582	He even relates one of their conversations, in which Scipio asked Hannibal,"whom he thought the greatest captain?"
12582	How do they distinguish themselves on occasion of public thanksgivings and supplications, but by adding unusual splendour of dress?
12582	How many instances must I produce of your having done so?
12582	How then can you suppose we shall conduct ourselves towards the Argives, who are acquitted of having publicly authorized misconduct?
12582	If of his own will he gave up so many allies to the ravages of the enemy, what objection can he make to these allies consulting for their own safety?
12582	If so, for what offence on the part of your country?
12582	If they esteemed him a good man, why had they thus passed a sentence of condemnation upon him as a wicked and guilty one?
12582	If they had proved him a guilty man, why should they thus trust him with a second consulate after having improperly committed to him the first?"
12582	In the late war, not to go back to remote antiquity, when there was a want of money, did not the funds of the widows supply the treasury?
12582	In what manner shall I defend this?
12582	Is it an ancient law of the kings, coeval with the city itself?
12582	Is it one, without which our ancestors thought that the honour of the female sex could not be preserved?
12582	Is it to solicit that their parents, their husbands, children, and brothers may be ransomed from captivity under Hannibal?
12582	Is not the great difference which this makes proved to you even by the recent precedent of Claudius and Livius, the consuls?
12582	Marcellus was moved by this consideration, and observed to his colleague,"Why not go ourselves with a few horsemen and reconnoitre?
12582	On being asked by Scipio"who he was, of what country, and why at that age he was in the camp?"
12582	On his proceeding to ask,"whom he esteemed the third?"
12582	On this Scipio laughed, and added,"What would you have said if you had conquered me?"
12582	Or, what is next to that, was it written in the twelve tables by the decemvirs, appointed to form a code of laws?
12582	Philip, do you at last restore to us Pharsalus and Larissa, with Cremaste, Echinus, and Thebes in Phthiotis?"
12582	Scipio then asked,"to whom he gave the second place?"
12582	Shall our children wear gowns bordered with purple?
12582	Shall we men have the use of purple, wearing the purple- bordered gown in magistracies and priests''offices?
12582	Shall we ourselves, with our own arms, defend, against the Roman forces, the cities that will be attacked?
12582	Shall we then at length send for you, our consul, out of Africa, as we formerly sent for Quintus Fulvius from Capua?
12582	Shall your horse be more splendidly caparisoned than your wife is clothed?
12582	That, as soon as they shall see a Roman army in Greece, they will turn away to that government to which they have been accustomed?
12582	The question is, Whether you must transport your legions to Macedonia, or admit the enemy into Italy?
12582	This the king refused; and on Quinctius asking him,"Whom do you fear?"
12582	This would hurt the feelings even of men, and what do you think must be its effect on those of weak women, whom even trifles can disturb?
12582	Us, do I say?
12582	Villius then asked, whether they chose that he should consider himself as having come to friends, or to enemies?
12582	Was it your purpose to hold Sucro as a place of abode?
12582	Was my age then more mature for conducting a war than now?
12582	Well, but you say, though all these things were so, Romans, how do they concern you?
12582	What alteration has last night, what on this day, produced?
12582	What called forth the Licinian law, restricting estates to five hundred acres, but the unbounded desire for enlarging estates?
12582	What circumstances induce me to believe that Philip may be brought to a union with us?
12582	What difference is there, as a demonstration of fear, between this and his shutting himself up within the walls of a city to stand a siege?
12582	What duty of a commander had he ever discharged?
12582	What else do they lay aside when in mourning, except their gold and purple?
12582	What grief, what resentment instigated you?
12582	What motive, that even common decency will allow to be mentioned, is pretended for this female insurrection?
12582	What new thing, let me ask, have the matrons done in coming out into public in a body on an occasion which nearly concerns themselves?
12582	What panic was this?
12582	What shall we say when we consider that in Africa also both parties will be liable to the chances of war?
12582	What sudden forgetfulness of who you are, and who the persons with whom you were fighting, took possession of your minds?
12582	What terror?
12582	What the Cincian law, concerning gifts and presents, but that the plebeians[1] had become vassals and tributaries to the senate?
12582	What the Roman people, when, taking the command from the tribunes appointed by their suffrages, you conferred it on private men?
12582	What, but arguing, some in support of the motion of the plebeian tribunes; others, for the repeal of the law?
12582	What, therefore, was the result, conscript fathers?
12582	What, think you, was the reason?
12582	Why Locris and Phocis?
12582	Why are not slaves brought to serve in the army?
12582	Why do not I make a figure, distinguished with gold and purple?
12582	Why do not we, private subjects, supply rowers as we did then?
12582	Why do we contract for public works for ready money?
12582	Why do you send yearly to Syracuse, and other Grecian cities of Sicily, a praetor, vested with sovereign power, and attended by his rods and axes?
12582	Why does he at present suffer Elatia to be besieged?
12582	Why so many cities of Thessaly?
12582	Why, on this showing, has he suffered Eretria and Carystus to be taken?
12582	Will you then, I pray, have more power in Africa and alone, or here, with your own and your colleague''s army united?
12582	Would they have carried off a standard from any company or cohort?
12582	Would you rather have drawn away Hamilcar from Drepanum and Eryx than have expelled the Carthaginians and Hannibal from Italy?
12582	Would you wish that Africa should rule Italy, and Carthage the city of Rome?
12582	Yet how can I give them an answer, unless by a decree of yours?
12582	and, therefore, have we also reason to fear, that, together with it, we should repeal the modesty and chastity of our females?
12582	if I were dead, was the state to expire with me?
12582	if the war was terminated and the province completely subdued, why were they not conveyed back into Italy?
12582	or soldiers, who have rejected the command and authority of your general, and violated the solemn obligation of your oath?
12582	to leave no obligation, divine or human, unviolated?
12582	to revolt from the Roman people and join the Ilergetians?
12582	was the empire of the Roman people to fall with me?
12582	whom they ordered to grant that peace, and whom to conduct the army out of Africa?
7990	Quis erat hujus( Syllae) imperii minister? 7990 Will you not, then, awake to action?
7990	--_Quis autem amicior, quam frater fratri?_"[ Greek:_ Nomiz adelphous tous alaethinous philous_] Menander."
7990	Am I of opinion, then, you will ask, that the conspirators should be set free, and that the army of Catiline should thus be increased?
7990	And what is understood in French by prudence?
7990	And who can be a greater friend than one brother to another?
7990	But how does it weaken the body?
7990	But some will ask me,''What course of conduct, then, would you advise us to pursue?''
7990	But who are these that have thus taken the government into their hands?
7990	But who is the god of faith?
7990	But who it may be asked, will blame any severity that shall be decreed against these parricides[247] of their country?
7990	Could I go, indeed, to any place where there are not abundance of hostile monuments of my ancestors?
7990	Have there not been other men of whom the same may be said, as Mirabeau, for example?
7990	In addition, he gave him this verbal message:"Since he was declared an enemy by the senate, for what reason should he reject the assistance of slaves?
7990	In such a case, does any one talk to me of gentleness and compassion?
7990	Of mutual trust, or concord, what hope is there?
7990	Or was it because scourging is a severer penalty than death?
7990	Quis nisi Catilina jam in omne facinus manus exercens?"
7990	Sed cur oratio ejus tam apta et composita suprà  , c. 20 refertur?
7990	Sed quis talia ab historico exegerit?
7990	Shall I go to nations and kings, who, from our friendship with Rome, are all hostile to my family?
7990	Shall our family, then, never be at peace?
7990	Shall we always be harassed with war, bloodshed, and exile?
7990	That noble youth suffered for excess of bravery; and do you hesitate what sentence to pass on the most inhuman of traitors?
7990	To such indignities, O bravest of men, how long will you submit?
7990	Unhappy that I am, to what place, rather than another, shall I betake myself?
7990	Was it because the Porcian law[245] forbids it?
7990	Was it intended to render you indignant at the conspiracy?
7990	What can this impious av''rice stay?
7990	What then is left, except your arms, that can make an impression upon him?
7990	Which of the two do you believe?"
7990	Why should centurions only have been selected, and not common soldiers as well as their officers?
7990	Will any one, who, has ever been at enmity with you, take pity upon me?
7990	With feelings so opposite, can peace or friendship subsist between you?
7990	Yet what can be too severe, or too harsh, toward men convicted of such an offense?
7990	[ 141] The parents and children of the soldiers, etc.-- Quid quod usque proximos Revellis agri terminos, et ultra Limites clientium Salis avarus?
7990	[ 243] Yet his proposal appears to me, I will not say cruel( for what can be cruel that is directed against such characters?
7990	[ 266] As to Gabinius, Slatilius, Coeparius, why should I make any remark upon them?
7990	[ 33] And who can be a greater friend than one brother to another?
7990	[ 33] Or what stranger will you find faithful, if you are at enmity with your own family?
7990	[ 51] What course can I now take?
7990	was such eloquence directed?
35451	How can Medea dream of asking that stainless land to shelter her crimes? 35451 O Zeus, O Earth, O Light:"The cry of a bride forlorn Heard ye, and wailing born Of lost delight?
35451	Thou will not meet Love''s coming with unkindness? 35451 1021 ff., Why does Medea kill her children?] 35451 333- 4, What would I with thy pains?] 35451 ? 35451 ? 35451 Ah God, art childless?
35451	Alas, the Love that falleth like a flood, Strong- winged and transitory: Why praise ye him?
35451	Am I blind?
35451	And Jason suffers him?
35451	And hath My hope to give thee joy so cheated me?
35451	And love to women a slight thing should be?
35451	And they being dead-- what place shall hold me then?
35451	And thou made miserable, most miserable?
35451	And what hath chanced, to cause such flights as these?
35451	And what man on earth is different?
35451	And what of Jason?
35451	And what should bring thee here, by Creon''s shore?
35451	And where in all Greece could he find one stronger or more famous than the chief of the Argonauts?
35451	And with Hellas laughing o''er thy fall While this thief''s daughter weds, and weds withal Jason?
35451	And yet I rage alone, and can not quit my rage-- What aileth me?--when God sends harbourage So simple?
35451	And yet, What is it with me?
35451	Are the old gods dead?
35451	Are the old laws forgot, And new laws made?
35451	Are the tears yet running in her eyes?
35451	Art childless to this day?
35451	Back to my father?
35451	But all the darkness and the wrong, Quick deaths and dim heart- aching things, Would no man ease them with a song Or music of a thousand strings?
35451	But take thine ease, good friend, and tell, How died they?
35451	By seducing and forsaking thee?
35451	Children?
35451	Courage?
35451	Did ye hear her cry To them that guard man''s faith forsworn, Themis and Zeus?
35451	Did ye hear?
35451	Do I tread so proud a path-- Fear me not thou!--that I should brave the wrath Of princes?
35451	Dost dream I would have grovelled to this man, Save that I won mine end, and shaped my plan For merry deeds?
35451	Dost not accept Gladly and of good will my benisons?
35451	Dost thou see the red gash growing, Thine own burden dost thou see?
35451	Dost trust me not?
35451	Doth King Creon''s castle stand In stint of raiment, or in stint of gold?
35451	Doth it call No tears?
35451	Fond woman, why wilt empty thus thine hand Of treasure?
35451	For whom hast thou in thy direst wrong For comfort?
35451	Had thy days run by unseen On that last edge of the world, where then had been The story of great Medea?
35451	Hast thou lived all these years, and learned but now That every man more loveth his own head Than other men''s?
35451	Hath it been a very foul Death, prithee?
35451	Have I counselled ill?
35451	Have I not my children?
35451	Have I not suffered?
35451	He hath not dared to do, Jason, a thing so shameful?
35451	He knelt, and groaning low, Folded her in his arms, and kissed her:"Oh, Unhappy child, what thing unnatural hath So hideously undone thee?
35451	Heard ye the children''s cry?
35451	Home?
35451	How can any man, whose eyes Are wholesome, seek to rear his children wise Beyond men''s wo nt?
35451	How said he?
35451	How, who gives the bride?
35451	How?
35451	How?
35451	How?
35451	How?
35451	How?
35451	How?
35451	How?
35451	How?
35451	I heard a voice and a moan, A voice of the eastern seas: Hath she found not yet her ease?
35451	I must face the harsher task?
35451	In that old room?
35451	Insult?
35451	Is some word of wrath Here hidden that I knew not of?
35451	Is sworn faith so low And weak a thing?
35451	It is but just, Thou smite him.--And that weeping in the dust And stormy tears, how should I blame them?
35451	Know I not we are but exiles, and must go Beggared and friendless else?"
35451	Mine own hand is so The stronger, if I have this plea to show Thy persecutors: and for thee withal The bond more sure.--On what God shall I call?
35451	My babes, my own, Why gaze ye so?--What is it that ye see?-- And laugh with that last laughter?
35451	Names have I Among your folk?
35451	O Love of Woman, charged with sorrow sore, What hast thou wrought upon us?
35451	O Zeus, O Earth, O Light, Will the fire not stab my brain?
35451	O woman, woman of sorrow, Where wilt thou turn and flee?
35451	Oh, Shall I not lift the slow Yoke, and let Life go, As a beast out in the night, To lie, and be rid of pain?
35451	Oh, joy on thee, too, Aegeus, gentle king Of Athens!--But whence com''st thou journeying?
35451	Oh, merry mocking when the lamps are red:"Where go the bridegroom''s babes to beg their bread In exile, and the woman who gave all To save him?"
35451	Oh, say, how call ye this, To face, and smile, the comrade whom his kiss Betrayed?
35451	One Pittheus know''st thou, high lord of Trozên?
35451	One light?
35451	One weak of hand?
35451	Or is it thou He turns from?
35451	Or shall man spill The life divine?
35451	Or slay the bridegroom and the king, And win herself God knows what direr thing?
35451	Or stealing past unseen To Jason''s bed-- I have a blade made keen For that-- stab, breast to breast, that wedded pair?
35451	Or what thing troubleth thee?
35451	Or what wrath Of gods, to make this old grey sepulchre Childless of thee?
35451	P. 13, l. 190, Alas, the brave blithe bards,& c.]--Who is the speaker?
35451	P. 31, l. 565, What more need hast thou of children?]
35451	P. 8, l. 111, Have I not suffered?]
35451	Say clearly what thus makes thy visage dim?
35451	Say: now whither shall I go?
35451	Scorn?
35451	Shall I burn Their house with fire?
35451	Shall it be A long time more, my children, that ye live To reach to me those dear, dear arms?
35451	Shall the deep yawn to shield her?
35451	Shall the height Send wings, and hide her in the vaulted sky To work red murder on her lords, and fly Unrecompensed?
35451	Shall the land that succours all, succour thee, Who art foul among thy kind, With the tears of children blind?
35451	Shall they trample thee again?
35451	Since life began, Hath there in God''s eye stood one happy man?
35451	Some passion sweepeth him?
35451	Sons, did ye perish for your father''s shame?
35451	Spurn me when I kneel to thee?
35451	That cheek of royal mien, Where was it-- or the place where eyes had been?
35451	That will I: though what words of mine Or love shall move her?
35451	The woman would kill me?
35451	Thou ancient treasure of my lady''s room, What mak''st thou here before the gates alone, And alway turning on thy lips some moan Of old mischances?
35451	Thou art found in sin Most bloody wrought against the king''s high head, And laughest at the tale, and hast no dread?
35451	Thou comest to befriend me?
35451	Thou wilt not?
35451	Thou: what has thou ever done To wrong me?
35451	To do what thing or not do?
35451	To those poor Peliad maids?
35451	Until?
35451	What beareth he of good To man, or glory?
35451	What beside Resteth to tremble for?
35451	What cause, old man?
35451	What crime?
35451	What dire deed?
35451	What fearest thou?
35451	What friend shall rise, with land inviolate And trusty doors, to shelter from their hate This flesh?
35451	What hath he done?
35451	What have they to do, Babes, with their father''s sin?
35451	What hopeth she of flight?
35451	What is it?
35451	What mad''st thou there?
35451	What make ye at my gates?
35451	What more need hast thou Of children?
35451	What profit, o''er the banquet''s swell That lingering cry that none may heed?
35451	What profiteth living?
35451	What profits life to me?
35451	What say''st thou?
35451	What think ye of your father''s love?
35451	What town shall be thine to- morrow, What land of all lands that be, What door of a strange man''s home?
35451	What word did Phoebus speak, to change thy fate?
35451	What word is this?
35451	What would I with thy pains?
35451	When the hand knows what it dares, When thine eyes look into theirs, Shalt thou keep by tears unblinded Thy dividing of the slain?
35451	Where Earth''s heart speaks in song?
35451	Where did she murder them?
35451	Which I may hear?
35451	Who looks for more in women?
35451	Who?
35451	Why batter ye With brazen bars, seeking the dead and me Who slew them?
35451	Why call Thy curse on these?
35451	Why clinging to mine hand?
35451	Why hast thou taken on thee, To make us desolate, This anger of misery And guilt of hate?
35451	Why longer tarry we to win Our crown of dire inevitable sin?
35451	Why must thou to- day Turn strange, and make thee like some evil thing, Childish, to meet my childish passioning?
35451	Why should I seek a war So blind: by these babes''wounds to sting again Their father''s heart, and win myself a pain Twice deeper?
35451	Why then so wild?
35451	Why weariest thou this day, Wild heart, for the bed abhorrèd, The cold bed in the clay?
35451	Will our mistress be Content, this long time to be left by thee?
35451	Will she creep alone to die Bleeding in that old room, where still is laid Lord Jason''s bed?
35451	Wilt change that prayer, and choose a wiser part?
35451	Wilt hunt me?
35451	Wilt verily Spill with thine hand that life, the vintage stored Of thine own agony?
35451	Woe is me, What shall I do?
35451	Woman, is thy mind within Clear, and not raving?
35451	Woman, what mak''st thou here, Thou from beyond the Gate Where dim Symplêgades Clash in the dark blue seas, The shores where death doth wait?
35451	Would I be a thing Mocked at, and leave mine enemies to sting Unsmitten?
35451	Would she but come to seek Our faces, that love her well, And take to her heart the spell Of words that speak?
35451	Wouldst hear me then no more?
35451	Wouldst love them and entreat?
35451	Ye women by this doorway clustering Speak, is the doer of the ghastly thing Yet here, or fled?
35451	Yet her eye-- Know ye the eyes of the wild kine, The lion flash that guards their brood?
35451	Yet, though stricken sore, I still will ask thee, for what crime, what thing Unlawful, wilt thou cast me out, O King?
35451	_ A Child within._ What shall I do?
35451	_ Others._ Hast thou ice that thou shalt bind it To thy breast, and make thee dead To thy children, to thine own spirit''s pain?
35451	_ Others._ O Mother, Mother, what hast thou to reap, When the harvest cometh, between wake and sleep?
35451	_ Some Women._ But Cephîsus the fair- flowing, Will he bear thee on his shore?
8115	But if it is once disbanded, what shall we do if Philip attacks the Chersonese? 8115 Ever since the present type of orator has appeared who asks anxiously,''What do you want?
8115	Hath not Hector offered to you many a sacrifice of bulls and goats? 8115 How can I be left alone here without thee, dear child?
8115	If we are a bane, why do you marry us? 8115 Is not Polyxena''s fate agony less than mine?
8115	Is the Sophist the same as the Statesman and the Philosopher?
8115	Shall I call this happy news, or dreadful but profitable? 8115 Shall I, daughter of a noble sire, suffer the worst indignity?
8115	Who art thou?
8115	''Tis a fool who standeth up to battle against Love who ruleth even gods as he will, and me too; then why not another such as I?
8115	A hundred and twenty talents?
8115	Against Troy, leading a forlorn hope?
8115	Am I to say then that a man who has fired this train against Athens is at peace with her?"
8115	Among them spake Theoclymenus;''Wretched men, what is this evil that is come upon you?
8115	At any rate, such is Aeschylus''solution of the eternal question,"What atonement can be made for bloodshed and how can it be secured?"
8115	But Odysseus laid his hand upon the nurse''s mouth, with the other he drew her to him and whispered:''Nurse, wouldst thou ruin me?
8115	But the puzzle is, who are the teachers?
8115	Can any city survive and not be overturned in which legal decisions have no force, but are rendered null by private persons and destroyed?"
8115	Can not you see that Philip''s very title is the exact negation of it?
8115	Did he not come to burn their pillared temples and offerings and precincts and shatter our laws?"
8115	Do the sons of Atreus alone of men love their wives?
8115	Do we want the best book on_ Rhetoric_ or_ Politics_?
8115	Do you desire to stroll about asking one another for news?
8115	Home to the father he has disgraced?
8115	How can he have rest on earth?
8115	How could they win him over to rejoin them?
8115	How do we learn anything at all?
8115	How face his murdered father in death?
8115	If a law is wrong how are we to make its immorality evident?
8115	In answer, Glaucus said:"Why askest thou my lineage?
8115	In some quarters this island has received the gratitude which Ajax had; her friends asked,"What has England done in the war, anyhow?"
8115	In the last event, what are the danger- spots of Athens?
8115	Must I not die in any wise?
8115	On being introduced to him Socrates starts the discussion"What is self- control?"
8115	On the entry of Lysis''friend Menexenus, Socrates starts the question"What is friendship?"
8115	Soon the question is raised"What is courage?"
8115	The main question is, which of the two parents is more to be had in honour?
8115	The next question was, who should reign?
8115	The question was, should Athens join Thebes or Sparta, both ancient foes?
8115	The words filled Odysseus with dismay:"Who hath put my bed elsewhere?
8115	The_ Meno_ is a rediscussion on Platonic principles of the problem of the_ Protagoras_: can virtue be taught?
8115	We are at times aware that it is great, but we can not help asking,"Is it real?"
8115	We may leave Attica and wander again; shall I not hang my head if I hear men say,''Why come ye here with suppliant boughs, cleaving to life?
8115	We then who are Athenians, while we are safe with our great city, our enormous resources, our splendid reputation-- what shall we do?"
8115	What are they to the twelve hundred camels which they say carry Persia''s revenues?"
8115	What can I give you?''
8115	What can I propose?
8115	What is it all about?
8115	What is the remedy?
8115	What newer news do you want than that a Macedonian is warring down Athens?
8115	What of Merope, is she also dead?
8115	What sort of a figure would he make if he escaped?
8115	What then is left to admire in the_ Iliad_?
8115	What then shall we say of this from Hamlet:--"There''s a divinity that shapes our ends, Rough- hew them as we will?"
8115	What was it to the Greeks who were familiar with the plot before they entered the theatre?
8115	What would he have thought of the barbarous and bloodthirsty Great War of our own day?
8115	What, have they buried him in honour for his services to them?
8115	Where does the remainder go?
8115	Where is our Demosthenes who dare appeal to the electorate to sweep the system and its prospering advocates back into the darkness?
8115	Where is the like of this in literature?
8115	Where shall he go?
8115	Whither art thou taking this glutton, this evil pauper, a kill- joy of the feast?
8115	Who knows if she is right?
8115	Who will marry such a one?
8115	Whom then Providence and Destiny have shown useless as a friend and most advantageous as a foe, shall we fear?
8115	Why do you forbid us to walk abroad or to be caught peeping out?
8115	Why dost thou dread war and tumult?
8115	Why use such pains to preserve this evil thing?
8115	Yet they are uneasy, for"what mortal can avoid the crafty deception of Heaven?
14322	And what sort of woman is this doomed and''evil''Queen? 14322 ''Tis God will have it so.... Is this the joy of battle, or wild woe? 14322 ''Tis thy message? 14322 --Why does Electra send her husband to the Old Man? 14322 A scar? 14322 After these years Doth my low plight still stir thy memories? 14322 Ah me, what have I? 14322 Ah, who knows thee as I know? 14322 Alas, what would ye? 14322 All hail to thee, Greybeard!--Prithee, what man of all the King Trusted of old, is now this broken thing? 14322 And I? 14322 And did he give Some privy message? 14322 And didst thou bear, Bear in thy bitter pain, To life, thy murderer? 14322 And do I hold thee fast, Unhoped for? 14322 And fearest still to throw Thine arms round him thou lovest? 14322 And how this jar Hath worn my earth- bowed head, as forth and fro For water to the hillward springs I go? 14322 And if I tell her, where shall be The death in this? 14322 And if he sought To slay, how should he come at his desire? 14322 And now wilt say''Twas wrought in justice for thy child laid low At Aulis?... 14322 And of this Thy virgin life-- Aegisthus knows it? 14322 And stole from death thy brother? 14322 And then, that thou wert happy, when thy days Were all one pain? 14322 And this wild So far from aid? 14322 And thou, O Right, that seest all, Art come at last?... 14322 And thy mood Unchanging? 14322 And what should Phoebus seek with me, Or all God''s oracles that be, That I must bear my mother''s blood? 14322 And what to him, thy brother, half so dear As thou? 14322 And what woe, What tears are like an exile''s tears? 14322 And whither turn, to wreak My will on them that hate us? 14322 And who hath said There should be likeness in a brother''s tread And sister''s? 14322 And why a sword? 14322 And ye two still are living in his thought, Thou and his father? 14322 Are they friends to thee? 14322 Aye, me And this my brother, loveless, solitary? 14322 But hast thou nothing...? 14322 But hold: is this thy husband from the plain, His labour ended, hasting home again? 14322 But how find him? 14322 But speak; how did he fall? 14322 But was it his to kill me, or to kill The babes I bore? 14322 But what end seeks Aegisthus, by such art Of shame? 14322 But when? 14322 But why this dwelling place, this life Of loneliness? 14322 But why, it may be asked, did he adopt Aeschylus''signs, and even his peculiar word? 14322 But... where is she? 14322 By day or night? 14322 CLYTEMNESTRA What, is thy cot so friendless? 14322 Comest thou, comest thou now, Chained by the years and slow, O Day long sought? 14322 Dark shepherdess of many a golden star, Dost see me, Mother Night? 14322 Deemest thou this thy woe Shall rise unto God as prayer, Or bend thine haters low? 14322 Did there come... Nay, mark me now... Thy brother in the dark, last night, to bow His head before that unadorèd tomb? 14322 Did ye hear a cry Under the rafters? 14322 Didst thou say Kill her? 14322 Dost hear us yet, O thou in deadly wrong, Wronged by my mother? 14322 Dost know me not? 14322 Dost thou fear To see thy mother''s shape? 14322 Doth God for thy pain have care? 14322 Doth any deem me fool, to hold a fair Maid in my room and seek no joy, but spare Her maidenhood? 14322 Doth he give Thy tomb good tendance? 14322 Doth his heart not leap for pride? 14322 For Troy, that was burned with fire And forgetteth not? 14322 Forgotten? 14322 Ha, friends, was that a voice? 14322 Ha, see: above the roof- tree high There shineth... Is some spirit there Of earth or heaven? 14322 Ha, who be these? 14322 Hast thou a city, is there a door That knows thy footfall, Wandering One? 14322 Hath he some vow to keep? 14322 Have I not chid thee oft, And thou wilt cease not, serving without end? 14322 He had due rites and tendance? 14322 He is dead, verily dead, My father''s murderer...? 14322 He lacketh not For bread? 14322 He trembles for Orestes''wrath? 14322 Her heart had still an answer for her lord Murdered, but if the child''s blood spoke, what word Could meet the hate thereof? 14322 How brings it ill To thee, to raise our father from the dust? 14322 How can I once come near him? 14322 How can I strike her? 14322 How dost thou know...? 14322 How hath the battle ended? 14322 How if some fiend of Hell, Hid in God''s likeness, spake that oracle? 14322 How sayst thou? 14322 How swooped the wing of death?... 14322 How then can I set My snare for wife and husband in one breath? 14322 How time? 14322 How? 14322 How? 14322 How? 14322 How? 14322 I also, sons of Tyndareus, My kinsmen; may my word be said? 14322 I cried for dancing of old, I cried in my heart for love: What dancing waiteth me now? 14322 If I did weave some clout Of raiment, would he keep the vesture now He wore in childhood? 14322 If he came this day And sought to show thee, is there no one sign Whereby to know him?... 14322 If thy God be blind, Shalt thou have light? 14322 In God''s own house? 14322 In what land weareth he His exile? 14322 In what place? 14322 Is he a man, and Agamemnon''s son? 14322 Is it he, Orestes? 14322 Is it not time? 14322 Is it pity? 14322 Is the road so nigh? 14322 Is there a son New born to him, or doth he pray for one That cometh? 14322 Is this the man that shields thy maidenhood Unknown, and will not wrong thy father''s blood? 14322 It bringeth little profit, speech like this... Why didst thou call me hither? 14322 It hath?... 14322 It reached thee, My word that a man- child is born to me? 14322 Lest there grow From thee the avenger? 14322 Living or dead? 14322 Mad, that I see Thy brother? 14322 Must thou heap thy bed With gold of murdered men, to buy to thee Thy strange man''s arms? 14322 Nay, art thou flown To strife again so quick, child? 14322 Nay, when all the tale is told Of blood for blood, what murder shall we make, I and Orestes, for our father''s sake? 14322 None dearer.--But what ails the man? 14322 Not a rescue from the town Thou seëst? 14322 Not any that aught know my face, Or guess? 14322 Not his serfs alone? 14322 Not slain for me whom doubly he hath slain, In living death, more bitter than of old My sister''s? 14322 Nothing?... 14322 Now know''st thou not thine own ill furniture, To bid these strangers in, to whom for sure Our best were hardship, men of gentle breed? 14322 O faithful unto death, Thou goest? 14322 O what are crowns, that runners wear For some vain race? 14322 O, hath time made thee mad? 14322 Of Argive anguish!--Brother, is it thou? 14322 Of all the things I crave, The thousand things, or all that others have, What should I pray for? 14322 Of what city sprung, And whither bound?
14322	Old heart, old heart, is this a wise man''s mood?...
14322	Or is all forgot?"
14322	Or is it done To scorn thee?
14322	Or some dream sound Of voices shaketh me, as underground God''s thunder shuddering?
14322	Or stay: though he lie cold Long since, there lives another of thy fold Far off; there might be pity for thy son?
14322	Or think''st thou of Orestes, where he lies In exile, and my father?
14322	Or up, where all the vultures of the air May glut them, pierce and nail him for a sign Far off?
14322	Orestes cried:"thou fear''st an exile''s plot, Lord of a city?
14322	P. 51, l. 757, That answer bids me die.]--Why?
14322	P. 51, l. 765, Who an thou?
14322	P. 63, l. 979, Was it some fiend of Hell?]
14322	P. 63, l. 983, How shall it be then, the same stealthy blow?...]
14322	Perchance to rouse on mine own head The sleeping hate of the world?
14322	Phoebus, God, was all thy mind Turned unto darkness?
14322	Saw''st thou her raiment there, Sister, there in the blood?
14322	Say, Have I in Argos any still to trust; Or is the love, once borne me, trod in dust, Even as my fortunes are?
14322	Sayest thou?
14322	Sees he some likeness here?
14322	Seest thou not?
14322	Shall I be thrust From men''s sight, blotted with her blood?
14322	Shall I speak out?
14322	Shall it be said Once more?
14322	Should my weaving grow As his limbs grew?...
14322	So moveless in time past, Hath Fortune girded up her loins at last?
14322	Some news is brought?
14322	The thrall, methinks, whose hand Stole him from death-- or so the story ran?
14322	The watchers of men''s birth?
14322	Then spake Orestes:"Why art thou Cast down so sudden?"
14322	These bondwomen are all I keep in mine own house.... Deemst thou the cost Too rich to pay me for the child I lost-- Fair though they be?
14322	This that I bear, Is it meet for the King my sire, And her whom the King begot?
14322	Thou couldst break me this bondage sore, Only thou, who art far away, Loose our father, and wake once more.... Zeus, Zeus, dost hear me pray?...
14322	Thou saw''st him?
14322	Thy mother stays Unmoved''mid all thy wrong?
14322	Unhappy woman, could thine eye Look on the blood, and see her lie, Thy mother, where she turned to die?
14322	Was it agony Like this, she boded in her last wild cry?
14322	What Prince of Argos...?
14322	What ails thine eyes, old friend?
14322	What bodes it now that forth they fare, To men revealèd visibly?
14322	What boots this cruse that I carry?
14322	What care Hath she for thee, or pain of thine?
14322	What charge laid he on thee?
14322	What clime shall hold My evil, or roof it above?
14322	What cunning hast thou found to fill Thy purpose?
14322	What fear of God hath he?
14322	What first flood of hate To loose upon thee?
14322	What force was with him?
14322	What have I still of wreathing for the head Stored in my chambers?
14322	What last curse to sate My pain, or river of wild words to flow Bank- high between?...
14322	What love that shall kiss my brow Nor blench at the brand thereof?
14322	What must we do?
14322	What profits loathing ere ye know?
14322	What shall it be, then?
14322	What should be nearer to me than those two?
14322	What was it but the spear Of war, drove me forth too?
14322	What word have they Of him?
14322	What would she with a cheek So bright in strange men''s eyes, unless she seek Some treason?
14322	What would they at this lonely door?
14322	What would we with our mother?
14322	What wouldst thou now, my sad one, ever fraught With toil to lighten my toil?
14322	What wouldst thou?
14322	What?
14322	What?
14322	Where are they?
14322	Where is my little Princess?
14322	Who are ye?
14322	Who art thou?
14322	Who seeks for friendship sake A beggar''s house?
14322	Who shall break bread with me?
14322	Who shall do judgment on me, when she dies?
14322	Who tended thee?
14322	Who wrought thee any ill, That thou shouldst make me fatherless?
14322	Who, that is clean, shall see And hate not the blood- red hand, His mother''s murderer?
14322	Whom shall I seek?
14322	Why didst render not Back unto us, the children of the dead, Our father''s portion?
14322	Why dost thou keep thine husband ever hot Against me?
14322	Why goeth not my mother straight Forth at her husband''s side?
14322	Why is not he Who cast Orestes out, cast out again?
14322	Why lurk''st thou by my house?
14322	Will he ever now Come back and see his sister bowed so low?
14322	Wilt softly hear, and after work me ill?
14322	Wilt thou have it so?
14322	With watchers doth he go Begirt, and mailèd pikemen?
14322	Women?...
14322	Wouldst thou dare with him, if he came, thou too, To slay her?
14322	Wouldst thou fling This lord on the rotting earth for beasts to tear?
14322	Wouldst thou lay Hand on a body that is not for thee?
14322	Wouldst thou more?
14322	Ye Gods, ye brethren of the dead, Why held ye not the deathly herd Of Kêres back from off this home?
14322	Yea, and beyond, beyond, Roaming-- what rest is there?
26275	A whole month the monarch entertained me;what was again the interest?
26275	All feast from day to day with endless change of meats;why ask whence the viands come?
26275	How shall I escape afterward, if I succeed?
26275	Ill- fated man,she cries,"why hast thou so angered Neptune?"
26275	No more honor for me from mortals or Gods,cries Neptune,"if I can be thus defied?"
26275	Phæacians, how does this man seem to you now in form, stature, and mind?
26275	Shall I drop into the sea and perish, or shall I still endure and stay among the living?
26275	Telemachus was much the first to observe her;why just he?
26275	Why art thou last to leave, who wast always first? 26275 Why dost thou a God ask me a God why I come?"
26275	A foolish question has been asked here and much discussed: How did Ulysses know what his companions said during his sleep?
26275	A great change in manner of treatment; why?
26275	Above all, does Menelaus love me still?
26275	Again the question comes up: what is it to know Homer?
26275	An idyllic spot and forever beautiful; who but Homer has ever gotten so much poetry out of a pig- sty?
26275	And indeed what can he gain thereby?
26275	And what is the connection with the preceding portion of the poem?
26275	And, Will he return home?
26275	Are literal rocks passed by putting wax into the ears of the crew and by tying the captain to the mast?
26275	Are they transformed men, or merely wild animals tamed?
26275	As that father is not present the question arises, Where is he?
26275	At once she recognizes who it is:"Art thou that wily Ulysses whose coming hither from Troy in his black ship has often been foretold to me?"
26275	But after such a fit, he is ready for action:"when I had enough of weeping and rolling about, I asked Circe: Who will guide me?"
26275	But can the mortal hide himself from the deity, specially from the deity of wisdom?
26275	But for what purpose?
26275	But if it be utterly rotten, what then?
26275	But is not Ulysses himself inhuman and uncharitable toward his poor beggar rival?
26275	But is this separation never to be overcome?
26275	But the aid for such an enterprise-- whence?
26275	But the singer is tired and sleepy; moreover has he not told the essence of the matter in this portion of his song?
26275	But what else is allegory but this embodiment of subjective wisdom?
26275	But what if he falls out with both?
26275	But what is the attitude of the Suitors toward such a view?
26275	But what is this thought?
26275	But what reader ever found these few lines tiresome?
26275	But where is this Syria?
26275	But who are the Cyclops?
26275	But who are these spirits or weird powers dwelling in the lone island or in the solitary wood?
26275	But who has not felt that in the preceding division the three Greek heroes were under the inevitable penalty of their own deeds?
26275	But who was the author of such work?
26275	But why did Helen do thus?
26275	But why should the Læstrigonians be portrayed as giants?
26275	But why this blame?
26275	Can not the other two adventures be derived in a general way from the experiences of the Underworld?
26275	Can we not see Orient and Occident imaging themselves in their respective ideal products?
26275	Can we not see that herein is an attempt to rise out of that twofold prison of the spirit, Space and Time, into what is true in all places and times?
26275	Cunning indeed she has and boundless artifice; what shall we make of her?
26275	Did he not see the limits of his world?
26275	Did they get their knowledge from Egypt or Chaldea?
26275	Did they not undergo all this severing of the dearest ties for the sake of Helen, for the integrity of the family, and of their civil life also?
26275	Do they still retain their affection for their families?
26275	Does he not show within himself a deep scission-- between his desire to return and his deed?
26275	Does her end justify her means?
26275	Does not the man at times conceal himself to the God, by self- deception, self- excuse, by lying to his higher nature?
26275	Does she not thus announce to the much- enduring man that she is free, though under a good deal of pressure?
26275	Does the poet hint through a side glance the real state of the case?
26275	Dost thou long to see the eye of thy ruler, which has been put out by that vile wretch, Nobody?"
26275	Doth he live?
26275	Finally comes the demand: who art thou and why didst thou weep?
26275	For has he not the proof in his own heart?
26275	For is not the career of every true hero or heroine vicarious to a certain degree?
26275	For is not the universal man all men-- both himself and others in essence?
26275	Has a change come over the Goddess through this visit from Olympus?
26275	Has he not negatived Polyphemus, who was himself a negative, so carefully and fully defined by the poet at the start?
26275	Has it any connection with the other songs of this Book, or with Homer in general?
26275	Has not the poet derived the noble Arete and Alcinous and institutional Phæacia from the savage Cyclops?
26275	Have the Gods, then, nothing to do in this world?
26275	He dares not kill the giant outright,"with my sharp sword stubbing him where the midriff holds the liver,"for how could they then get out?
26275	He denies his own reason; how then can he rise after a fall?
26275	He must have looked within in order to see his world; where else was it to be found in any such completeness?
26275	He recognizes this descent to Hades as the greatest deed of Ulysses:"What greater deed, rash man, wilt thou plan next?"
26275	How can we best see the sweep of these eight Books and their organic connection with the total Odyssey?
26275	How could he, with his bent toward the godless?
26275	How shall he know the truth of the reality about him in his new situation, how understand this world of wisdom?
26275	How shall we consider this prophecy?
26275	In fact, how can they have any unity?
26275	In general, the question comes up: What constitutes a lie?
26275	In such case is not the God also hidden, in fact compelled to assume a mask?
26275	In the harbor of Piræus the hackman will ask the traveler:"Do you want my_ amaxa_?"
26275	In the second place one asks very emphatically: Why this present treatment of the Gods on Homer''s part?
26275	Indeed have we not just seen him in the fierce conflict between knowing and doing, which he has not been able to unify in the last adventure?
26275	Indeed what else could he do?
26275	Indeed what use is there of rising?
26275	Indeed whom else ought he to find?
26275	Insane laughter of the Suitors, yet with eyes full of tears, and with hearts full of sorrow: what does it all forbode?
26275	Is it a wonder that Pallas, taking the human shape of Mentor, comes and speaks to him?
26275	Is it not manifest that we have passed out of dualism into unity, out of strife into harmony?
26275	Is not this a glorious starting- point for a poem which proposes to reveal the ways of providence unto men?
26275	Is she justified?
26275	Is she right?
26275	Is such deception allowable under the circumstances?
26275	Is the disguise of Ulysses justifiable?
26275	Is the subtlety of Penelope morally reprehensible?
26275	Is there to be no positive result of such bloody work?
26275	Is there to be no return to the East and completion of the world''s cycle?
26275	Is this test of charity, selected by the poet here, a true test of such characters?
26275	It is certainly a product of early Greek poesy; can it be organically jointed into anything before it and after it?
26275	It is to be noticed, however, that Pallas has little to do with Ulysses in Fableland; for is she not substantially negated?
26275	Knowledge and suffering-- are they not the two poles of the universal character?
26275	Lofty is the response of Ulysses:"O Circe, what right- minded man would endure to touch food and drink before seeing his companions released?"
26275	Mark the words of Ulysses:"Woman, thou hast spoken a painful word,"when she commanded the bed to be removed;"who hath displaced my bed?"
26275	Menelaus holds the Old Man fast, and asks: What God detains me from my return?
26275	Moreover he was one of those who returned home successfully, can he tell how it was done?
26275	Nor should we fail to scan her second question:"Do you not say that you have come hither a wanderer over the deep?"
26275	Now what is this problem?
26275	Now what will he do?
26275	Now what?
26275	One asks: Is not this imaginative form still a vital element of education?
26275	Onward the wanderer, now with his single ship, has to sail again; whither next?
26275	Our first question is, why call in a goddess for such a purpose?
26275	Pallas appears to Ulysses,"but Telemachus beheld her not;"Why?
26275	Pallas has at last to come and to answer his two troublesome thoughts:"How shall I, being only one, slay the Suitors, being many?"
26275	Pass them the man must; what is to be done?
26275	Prophetic Circe can tell all this, for does it not lie just in the domain of her experience, which has also been twofold?
26275	She has to obey, for is she not really conquered by Ulysses?
26275	She must not be seen with Ulysses; men with evil tongues would say:"What stranger is this following Nausicaa?
26275	She takes pleasure in the exercise of her gift, who does not?
26275	So much for Circe in her new relation in the present Book; how about Ulysses?
26275	So the old Greek poet must have thought; was he very far from right?
26275	Soon by the light of his fire he sees the lurking strangers and asks,"Who are you?"
26275	Soon, however, we catch the reason of her conduct in the question:"Stranger, where did you get those garments?"
26275	Such continual recurrence of the God''s interference with the course of events-- what does it mean?
26275	Such is her lively admiration now, but what means this?
26275	Such is the promise, has it not been fulfilled?
26275	Such is this ideal world of Phæacia, still ideal to- day; for where is it realized?
26275	Such was the supreme test, that of charity; how will the Suitors treat the poor beggar?
26275	Telemachus is to see Helen; what does that signify in education?
26275	The highest and the humblest of the social order are here placed side by side; with what result?
26275	The old dispute as to conduct rises in full intensity: Does the end justify the means?
26275	The present Tale seeks to give an answer to the two main questions of Telemachus: Where is my father now?
26275	The question arises: Did Homer find those Tales already collected?
26275	The question is, How can they truly get back after so long a period of violence?
26275	The question of the hour is, How shall I get out of the difficulty?
26275	The question rises, Why does the poet hold it so necessary to keep the matter secret from Eumæus?
26275	The question, therefore, is at present: How shall this man come into the knowledge of the Goddess?
26275	The reader naturally asks, will there be any return to the Orient after the grand Greek separation, first heralded on the plains of Ilium?
26275	The rest of the companions were ordered aboard, they obeyed; off they sail again on the hoary deep-- whitherward?
26275	The result is when the other Cyclops, roused by the cries of Polyphemus, ask him from outside the cave: What is the matter?
26275	Then why should the Suitors injure the son because they have been wheedled by the mother?
26275	There he sacrifices to the Highest God, Zeus, who, however, pays no heed-- how is it possible?
26275	This fact we may accept; but the question comes up: Is Homer such a balladist and nothing more?
26275	This test is that of humanity, of charity toward a beggar; how will the Suitors behave toward him?
26275	Unquestionably a glorious ideal is set up before the Sisterhood of all time for emulation; or is it unattainable?
26275	Was it a hostile act on her part?
26275	Was not Troy destroyed because of a wrong done to the Greek Family?
26275	Was there some intimate personal relation figured in this character which we still seem to feel afar off there in antiquity?
26275	What are these shapes and why?
26275	What are we doing now but trying to grasp Proteus in this exposition?
26275	What can be the matter?
26275	What did not Telemachus see and hear at Sparta?
26275	What did these companions do?
26275	What does all this mean?
26275	What does he get?
26275	What does it all mean?
26275	What does this suggest to the reader-- this duplication of the threefold form of the Book?
26275	What else can she do?
26275	What else indeed has man to do?
26275	What else indeed is Gravitation?
26275	What experience has called forth such a marvelous character?
26275	What follows?
26275	What have we to encounter?
26275	What hint lies in that?
26275	What is the ground of such a marked transition?
26275	What is the location of the Læstrigonians?
26275	What is the outcome?
26275	What is thy relation to Troy?
26275	What men are here-- wild, insolent, unjust, or are they hospitable, reverencing the Gods?
26275	What motive for weeping?
26275	What next?
26275	What reason for it?
26275	What shall I do with this world of the senses?
26275	What then?
26275	What then?
26275	What then?
26275	What will Ulysses do in such extremity?
26275	What will the Suitors do?
26275	What will this discipline be?
26275	What, then, is left for the poor mortal?
26275	When did it take place, at what period during the struggle?
26275	Whence did she obtain them?
26275	Wherein does the negative nature of Hades lie?
26275	Wherein is the escort by the Phæacians a violation of the divine order as voiced by the Supreme God?
26275	Which is paramount?
26275	Whither now does he go?
26275	Whither?
26275	Who are present?
26275	Who can not feel that this touch is taken from life, is an echo of his own experience in some princely hall?
26275	Who does not love this fealty of the old bard to the highest order of things?
26275	Who is this Goddess?
26275	Who is this stranger anyhow?
26275	Who will recognize her?
26275	Who, then, according to the theory, put these ballads together?
26275	Why a Goddess here?
26275	Why is he thus repelled by Family and State?
26275	Why just that in her case?
26275	Why not?
26275	Why should he not be angry at the man who seeks to tame him?
26275	Why should he not make a philologer and a professor the author of the Homeric poems?
26275	Why then introduce the Goddess at all?
26275	Why then regard them as Gods?
26275	Why this change in the everlasting powers?
26275	Why this difference?
26275	Why this interference from above?
26275	Why?
26275	Why?
26275	Will they answer the call of their wives?
26275	Will they behave toward him as Eumæus has?
26275	Will you still keep sneaking through the house by night to spy out women?"
19559	Wilt thou,replied my lord,"King of this state, an exile''s treachery dread?
19559	7 O supreme of heav''n, What shall we say?
19559	Ah, whither find my way, In words that have no issue?
19559	And art thou come?
19559	And for what?
19559	And if not, is your plea blood for blood?
19559	Are we not then fastidious to repine At such a life so furnish''d by the gods?
19559	Art thou dead?
19559	Besides, are they sure they are the stronger?
19559	But how wast thou delivered From thy ungodly foe?
19559	But the Chorus like not this graceless deed of grace: what ransom can be found for the overthrow of the lord of a house?
19559	But_ Admetus_ asks how could he let a guest depart from his house?
19559	By blows and stripes, or this unseemly life?
19559	By poverty?
19559	By riches?
19559	CLYTEMNESTRA Heed not thou too highly of them-- let the cur- pack growl and yell-- I and thou will rule the palace and will order all things well?
19559	Did it a middle nature share?
19559	Do I not wail my brother, who is dead?
19559	Dost drowse?
19559	Dost slumber?
19559	Each servant through the house burst into tears In pity of their mistress; she to each St[r?
19559	Fate is resistless: shall sorrow then have no bounds?
19559	Ha, ha, what dost thou, son of Zeus?
19559	Have they not formed connubial ties to which No law assents?
19559	Have they not gall''d with chains Their fathers through ambition?
19559	His manner raises Hercules''suspicions that Admetus has been keeping something back:_ Herc._ Is it some sorrow which he told not me?
19559	How bear thy mother''s death, Seeing her thus before thine eyes expire?
19559	How can you plead thus while living in open guilt with him who slew your husband?
19559	How find rest there, in the heavy woes to which he is now doomed?
19559	How shall I bear To enter here?
19559	How shall I speak acceptably?
19559	How then discerning shall we judge aright?
19559	How to my father pray?
19559	I could reply if permitted.--_Clyt._ permits.--_Elec._ You admit the monstrous admission, that you slew your husband-- for justice sake?
19559	If they are noble, as their port Denotes them, will they not alike enjoy Contentment, be their viands mean or rich?
19559	If this be right, What need of darkness?
19559	Is aught obscure, aught hid?
19559	Is he a slave to be so rated by his own son?
19559	It is a joy to thee{ 730} To view the light of heaven, and dost thou think Thy father joys not in it?
19559	It seems even now his sandal Is sounding on its way; Soon is he here before us, And what now will he say?
19559	Know''st thou aught besides my tale?
19559	Must I not trust such oracles as these?
19559	My king, my king, how shall I weep for thee?
19559	Never could I think--_ Herc._ Will thou still lead a lonely widow''d life?
19559	Not one to check?
19559	Not thou, I ween: how shouldst thou?
19559	Now what will they say who contend that the Gods care not when mortal men trample under foot the inviolable?
19559	Or doth some god distract me with false joy?
19559	Or if from them remov''d I hide her in th''apartments late my wife''s, How to my bed admit her?
19559	Or sees she the light awhile longer, Our Queen, brightest pattern of women The wide world through, Most devoted of wives, our Alcestis?
19559	Or where in solitary state, Mid thirsty deserts wild and wide That close him round on every side, Prophetic Ammon holds his awful seat?
19559	See I my wife indeed?
19559	See ye not as ye may, How Bacchus Pentheus''palace In wrath hath shaken down?
19559	See ye these heart- wounds, whence and how they came?
19559	Shall I Through this respect forbear to slay my mother?
19559	Shall we pronounce by arms?
19559	So, up with the famous foot, thou Iris, march to Olu[y?
19559	The name of Orestes would suggest the proverbial friendship of Qrestes[ Transcriber''s note: Orestes?]
19559	Then between our locks What can th''agreement be?
19559	They have had their tossings on the sea, their exposure to the night dews till their hair is shaggy as beasts''; but why remember these now?
19559	Thou alone Hast rais''d her to me; from the realms below How hast thou brought her to the light of life?
19559	Thou live with me, who did''st slay my father?
19559	Thou resistest?
19559	To Lycia''s hallow''d strand?
19559	To whom shall I address My speech?
19559	Was this then human, or divine?
19559	What charm, what potent hand Shall save her from the realms beneath?
19559	What deem''st thou are thy brother''s thoughts?
19559	What dost thou?
19559	What evil dost thou indicate by this?
19559	What have ye ever done but work out ill?
19559	What is this strange presence in her own city, and who is this suppliant?
19559	What joy for a wife equal to that of a husband''s return?
19559	What man is dead?
19559	What mortal shall declare?
19559	What need of sleepers now?
19559	What new obligation is this for Greece to submit to, that a father should die for his son?
19559	What shall I say?
19559	What shall I speak from heart that truly loves?
19559	What shall I speak from heart that truly loves?
19559	What?
19559	When men are plunged in ills What gain can one who stands condemned to die Reap from delay?
19559	Where should her youth With me be guarded?
19559	Where will it cease at last, The mighty Atè dread, Lulled into slumber deep?
19559	Where will it end?
19559	Wherefore art thou speaking thus?
19559	Which way shall I turn?
19559	Who guards us If thou shouldst come to woe?
19559	Who hears the wailing voice and thud of hands, The seemly woe of the maidens?
19559	Who in Thessalia bears a warmer love To strangers?
19559	Who is''t thou dost not know?
19559	Who now shall aid impart?
19559	Who shall the secret bounds define?
19559	Who will perform funeral rites and chant the dirge?
19559	Who, through all the realms of Greece?
19559	Whose greeting renders my return Delightful?
19559	Why not slay at once?
19559	Why, then,_ Orestes_ enquires, did they not pursue her while alive?
19559	Will you never learn that you are a woman and not a man?
19559	Will you not learn by manners and by deeds To judge the noble?
19559	Will you not then learn wisdom, you whose minds Error with false presentments leads astray?
19559	Wilt thou leave us so?
19559	Wilt thou not rise and speed?
19559	[_ Noises repeated._] Dost snort?
19559	_ 1st Semi._ To so precious a corpse could Admetus Give burial bare of its honours?
19559	_ 2nd Semi._ Nay, why so confident answer?
19559	_ 2nd Semichorus._ Not a soul is at hand of the household To answer our friendly enquiry-- Is it over, all over but weeping?
19559	_ Adm._ And do I see my wife, whom I entomb''d?
19559	_ Adm._ But wherefore doth my wife thus speechless stand?
19559	_ Adm._ Dearest of women, do I see again That face, that person?
19559	_ Adm._ How dost thou?
19559	_ Adm._ I know thy friendly will; but how can this Be done?
19559	_ Adm._ I touch her; may I speak to her as living?
19559	_ Adm._ Is death alike then to the young and old?
19559	_ Adm._ No more: What say''st thou?
19559	_ Adm._ O, Gods, what shall I say?
19559	_ Adm._ Time say''st thou?
19559	_ Adm._ To this assenting is she not no more?
19559	_ Adm._ Where with the gloomy tyrant didst thou fight?
19559	_ Aegis._ And did they say distinctly he was dead?
19559	_ Aegis._ And is it here, that we may see it plain?
19559	_ Aegis._ Dost think I''ll flee?
19559	_ Aegis._ Into whose snares, whose closely- tangled mesh Have I, poor victim, fallen?
19559	_ Aegis._ Why dost thou force me in?
19559	_ Antistrophe IV_ What mortal man then doth not bow in awe And fear before all this, Hearing from me the destined ordinance Assigned me by the Gods?
19559	_ Cho._ Living and dead at once, how may that be?
19559	_ Cho._ What herald could arrive with speed like this?
19559	_ Chor._ And how equipped then doth she bid him come?
19559	_ Chor._ But what if Zeus will turn the tide of ill?
19559	_ Chor._ By spearmen followed, or himself alone?
19559	_ Chor._ Did love for this thy fatherland so try thee?
19559	_ Chor._ How could I less?
19559	_ Chor._ Silence I''ve held long since a charm for ill._ Her._ How, when your lords were absent, feared ye any?
19559	_ Chor._ Thy hands had he not bound them In halters strong and tight?
19559	_ Chor._ Wretched Electra, how could''st thou sustain A sight like this?
19559	_ Clytaem._ Dost thou not fear a parent''s curse, my son?
19559	_ Clytaem._ Where is the price, then, that I got for thee?
19559	_ Elec._ And am I so dishonoured by the dead?
19559	_ Elec._ And does he live?
19559	_ Elec._ But with what message art thou from him charg''d?
19559	_ Elec._ Finds he with toil what life each day requires?
19559	_ Elec._ How can th''impression of his foot be left On hard and rocky ground?
19559	_ Elec._ Know''st thou not, when my brother from this land Was saved, I was but young?
19559	_ Elec._ O, stranger, in base nuptials I am join''d--_ Ores._ I feel thy brother''s grief!--To one of rank?
19559	_ Elec._ What can be dearer to my soul than these?
19559	_ Elec._ What have I said to throw such light on them?
19559	_ Elec._ What sorrow now Disturbs thee?
19559	_ Elec._ What, art thou he?
19559	_ Elec._ Where is th''unhappy outcast wand''ring now?
19559	_ Elec._ Where, then, is that poor exile''s sepulchre?
19559	_ Elec._ Why, O friend, on me With such fixed glance still gazing dost thou groan?
19559	_ Her._ How so?
19559	_ Her._ Say''st thou this land its yearning host yearned o''er?
19559	_ Her._ Whence came these bodings that an army hates?
19559	_ Herc._ A good wife hast thou lost, who can gainsay it?
19559	_ Herc._ And think''st thou this will aught avail the dead?
19559	_ Herc._ As of the living speakst thou, or the dead?
19559	_ Herc._ But wherefore are thy tears?
19559	_ Herc._ Hast thou her hand?
19559	_ Herc._ Lies then thy wife Alcestis mongst the dead?
19559	_ Herc._ Of foreign birth, or one allied to thee?
19559	_ Herc._ What should it profit should''st thou always groan?
19559	_ Herc._ Why are thy locks in sign of mourning shorn?
19559	_ Nurse_ And art thou of good cheer at this my tale?
19559	_ Nurse_ How so?
19559	_ Nurse_ What say''st thou?
19559	_ Ores._ And is there none to help?
19559	_ Ores._ In what acts?
19559	_ Ores._ Is this Electra''s noble form I see?
19559	_ Ores._ Mourning thy brother, or thy father dead?
19559	_ Ores._ Saw''st thou not Long since that thou didst speak to them that live As they were dead?
19559	_ Ores._ To thee what reverence doth thy husband pay?
19559	_ Ores._ Wert thou then deceived, Thou excellent diviner?
19559	_ Ores._ What could be More sad than these to look on?
19559	_ Ores._ Who constrains thee, then?
19559	_ Ores._ Whom fearest thou?
19559	_ Ores._ Why here thy dwelling from the city far?
19559	_ Ores._ With whose?
19559	_ Orest._ And have ye learnt the dream, to tell it right?
19559	_ Orest._ How ends the tale, and what its outcome then?
19559	_ Orest._ How''scaped her breast by that dread beast unhurt?
19559	_ Orest._ How, slighting this, shall I escape my father''s?
19559	_ Orest._ Lov''st the man?
19559	_ Orest._ What food did the young monster crave for then?
19559	_ Orest._ What shall I do, my Pylades?
19559	_ Peas._ Why not?
19559	_ Peas._ Why will thou thus, unhappy lady, toil For my sake bearing labours, nor desist At my desire?
19559	_ Pen._ Mean''st thou my mother?
19559	_ Pen._ Where is he then?
19559	_ Pen._ Wilt make me thus luxurious?
19559	_ Pher._ Darest thou to curse thy parents, nothing wrong''d?
19559	_ Pyl._ Where, then, are Loxias''other oracles, The Pythian counsels, and the fast- sworn vows?
19559	_ Tut._ Where are these strangers?
19559	but must she go?
19559	but who can judge By looking on the spear the dauntless heart?
19559	how shed a maiden''s blood?
19559	is it noble to neglect the dead?
19559	or for the''coward base''who is your paramour?
19559	or shall I say, To work a doom of death?
19559	or vain the thoughts, which deem That the just gods are rulers in the sky, Since tyrant fortune lords it o''er the world?
19559	shall I say"I bring from loving wife to husband loved Gifts"--from my mother?
19559	that thy firm providence Regards mankind?
19559	yet how lose my expedition, my allies?
19559	{ 1057} CHORAL INTERLUDE II_ In two Strophes and Antistrophes._ The storks show a pattern of filial piety: why do not men follow it?
19559	{ 1219}_ Elec._ What say''st thou, boy?
19559	{ 1442}_ Aegis._ Where are the strangers, then?
19559	{ 1467} My king, my king, how shall I weep for thee?
19559	{ 251}_ Elec._ Most welcome: breathes he yet this vital air?
19559	{ 540}_ Adm._ Knowst thou not then the destiny assign''d her?
19559	{ 753}_ Nurse_ How?
19559	{ 760}_ Pher._ And thou-- what else but life with this corpse buyest?
19559	{ 94}_ 2nd Semi._ May it be-- she is gone from the Palace?
6370	''Who are ye?'' 6370 And when the goddess perceived that I was silent and ate not, she said:''Why dost thou sit, Ulysses, as though thou wert dumb?
6370	Nay,said Ulysses,"what is this that thou sayest?
6370	Stranger, do these men treat thee well?
6370	Then I made answer,''Nay, but who could think of meat and drink when such things had befallen his companions?'' 6370 ''Are ye traders or pirates?'' 6370 Afterwards came Telemachus, and spake to the nurse, saying,Hast thou given to the guest food and bedding, or doth he lie uncared for?"
6370	And Arete recognized his clothing, and said:--"Whence art thou, stranger?
6370	And I doubt not that were thou with me some one would say:` Who is this stranger, tall and fair, that cometh with Nausicaa?
6370	And Penelope said again to Eumaeus:"Call now this stranger; didst thou not mark the good omen, how my son sneezed when I spake?
6370	And Penelope said:"How camest thou here, my sister?
6370	And Telemachus said:"Mother, evil mother, sittest thou apart from my father, and speakest not to him?
6370	And afterwards she said:--"Why art thou so eager for thy home?
6370	And as for Ulysses, did not I save him when Zeus had smitten his ship with a thunderbolt, and all his comrades had perished?
6370	And he said to himself:"What is this land to which I have come?
6370	And he spake to Ulysses bitter words:"Wilt thou still plague us, stranger, with thy begging?
6370	And how can I cease to weep when my husband is lost?
6370	And is not thy wife within, and thy son, a noble lad?"
6370	And my father and my son, have they enjoyment of that which is mine, or have others taken it from them?
6370	And my wife, is she true to me, or hath she wedded some prince among the Greeks?''
6370	And she spake, saying:"Wakest thou still, man of many troubles?
6370	And the Cyclops knew him as he passed, and said:--"''How is this, thou who art the leader of the flock?
6370	And the vision stood over her head and spake:"Sleepest thou, Penelope?
6370	And when I said,''How is this, my mother?
6370	And when she had drunk, she knew her son, and said:''My son, why hast thou come into the land of darkness, being yet alive?
6370	And when she saw the strangers she said:--"Who are these, Menelaus?
6370	And when they had dried their tears, Telemachus said,"Tell me how thou camest back, my father?"
6370	And whither shall I go myself?
6370	Are the men barbarous and unjust, or are they hospitable and righteous?
6370	Are the suitors come back from their ambush, or do they still watch for my ship?"
6370	Are they that dwell therein fierce or kind to strangers?
6370	Are they yet alive?"
6370	Are we not met together that we may give gifts to this stranger, and send him to his home?
6370	Athene spake, saying:"Why hath thy mother so careless a child, Nausicaa?
6370	But I answered him:''Wherefore dost thou beguile me, old man, with crooked words?
6370	But Menelaus was wroth, and said:"Shall we, who have eaten so often of the bread of hospitality, send these strangers to another?
6370	But Telemachus answered,"How shall I speak to him, being so untried and young?"
6370	But Telemachus answered:"Think ye that I will eat and drink with you, who so shamefully waste my substance?
6370	But Telemachus made reply:"Why dost thou grudge the minstrel, my mother, to make us glad in such fashion as his spirit biddeth him?
6370	But Ulysses answered:"Why askest thou this?
6370	But Ulysses laid his hand on her throat and said softly:"Mother, wouldest thou kill me?
6370	But Ulysses said to the goddess:"Why didst thou not tell him, seeing that thou knewest all?
6370	But at the last he spake:"My friend, who was this, thy lord, of whom thou speakest?
6370	But come, tell me truly, whose servant art thou?
6370	But come, tell me where have you left your ship?''
6370	But first, tell me true-- what land is this to which I am come, and what is the people?
6370	But say, who shall bear the light, if thou wilt not have any of the women to go before thee?"
6370	But tell me truly, is it long time since thou didst give him entertainment?
6370	But tell me, how didst thou die?
6370	But tell me, what news didst thou get of thy father?"
6370	But tell me, who are these that I see?
6370	But tell me, who art thou?
6370	But the Phaeacians said one to another:"Who is this that hath hindered our ship, as she journeyed homeward?
6370	But the old woman said, weeping:"What meanest thou, being an only son, thus to travel abroad?
6370	But when they came the next day to Pylos, Telemachus said to Peisistratus:"Son of Nestor, wilt thou be as a friend to me, and do my bidding?
6370	CHAPTER V MENELAUS''S TALE The next day Menelaus said to Telemachus:"For what end hast thou come hither to fair Lacedaemon?"
6370	Come now, old man, and tell me who art thou, and whence?
6370	Did Zeus send this sign to us or thee?"
6370	Did a wasting disease slay thee, or did Artemis[ Footnote: Ar''-te- mis] smite thee with a sudden stroke of her arrow?
6370	Did he bring tidings of thy father?
6370	Did he not offer thee many sacrifices in the land of Troy?
6370	Did thine own ship bring thee hither, and thy companions with thee, or didst thou come as a trader upon the ship of another?"
6370	Didst not thou thyself plan this in order that the vengeance of Ulysses might be wrought upon the suitors?
6370	Do not the suitors devour it?
6370	Do the people hate thee, that thou canst not avenge thyself on them?
6370	Dost thou not remember how thy father fled to this house, fearing the anger of the people?
6370	Dost thou plot against the life of my son, having no regard for the gods, nor any memory of good deeds?
6370	Fearest thou any craft of mine?
6370	For am I master in my house?
6370	For who could move away the great rock that lay against the door of the cave?
6370	Hadst thou, perchance, a kinsman, or a friend-- for a wise friend is ever as a brother-- among those that perished at Troy?"
6370	Hast thou not yet returned to thy home?''
6370	Hath he heard any tidings of the coming back of the host?
6370	How can she know that I am indeed her son?''
6370	How can the gods dishonour thee, who art the eldest among them?
6370	If it be Telemachus, what doth he want?
6370	Is any one robbing thee of thy sheep, or seeking to slay thee by craft or force?''
6370	Is he yet alive, wandering on the deep, or is he dead?
6370	Is it an island, or a portion of the mainland?"
6370	Is my husband yet alive?"
6370	Is not this thy house?
6370	Is this the gathering of a clan, or a wedding feast?"
6370	Just now I seemed to hear the voice of nymphs[ Footnote: nymphs, spirits of the woods and waters], or am I near the dwellings of men?"
6370	Knoweth Queen Penelope of thy coming, or shall I send a messenger to tell her?"
6370	Much did I wonder to see him, and I asked,''How comest thou hither, Elpenor, to the land of darkness?
6370	Much did they wonder to see me, saying,''What evil power has hindered thee, that thou didst not reach thy country and home?''
6370	Nay, but that may not be, for have I not sworn the great oath that binds the gods?''
6370	Or came he on some matter of his own?
6370	Sail ye over the seas for trade, or as pirates that wander at hazard of their lives?"
6370	Shall I pass in a raft over the dreadful sea, over which even ships go not without harm?
6370	Shall we keep them here, or send them to another?"
6370	Shall we twain be able to make war upon them or must we get the help of others?"
6370	So the nurse brought the settle and the fleece, and Ulysses sat him down; and Penelope spake, saying:"Stranger, I will ask thee first who art thou?
6370	Some put trust in men, yet men are weaker than the gods; why trustest not thou in me?
6370	Telemachus spake to him, saying:"What news is there in the city?
6370	Tell me now which of the gods have I offended, and how shall I contrive to return to my own home?''
6370	Tell me now which of the gods hindereth me, and how I may return across the sea?''
6370	Tell me this also: is this, indeed, the land of Ithaca to which I am come?
6370	Tell me truly, therefore; knowest thou anything thyself about my father, or hast thou heard anything from another?"
6370	Tell me, who is this stranger that came but just now to thy house?
6370	That thy husband will return no more, when he is even now in his own house?
6370	The sickness which great Zeus may send, who can avoid?
6370	Then Calypso said to Hermes:"Wherefore hast thou come hither, Hermes of the golden wand?
6370	Then Laodamas said to Ulysses,"Wilt thou not try thy skill in some game, and put away the trouble from thy heart?"
6370	Then Ulysses asked her:"My child, canst thou tell me where dwells Alcinous?
6370	Then answered Telemachus:"How can I send away against her will her who bare me and brought me up?
6370	Then he lay down on the rushes by the bank of the river and kissed the earth, thinking within himself:"What now shall I do?
6370	Then he ran to his father and said,"Shall I fetch arms for us and our helpers?"
6370	Then said Antinous:"How is this, thou braggart, that thou fearest this old man, all woebegone as he is?"
6370	Then said Ulysses:"But why dost thou bear with these men?
6370	Then she called to her maidens:"What mean ye to flee when ye see a man?
6370	Then she caught me by the knees, and cried aloud:''Who art thou?
6370	Then spake Athene to Zeus:"Tell me, my father, what dost thou purpose in thy heart?
6370	Then the nurse spake, saying:"What is that thou sayest?
6370	To her Zeus made answer:"What is this that thou sayest?
6370	To her Zeus made answer:"Why dost thou inquire this thing of me?
6370	To her Zeus, the father of the gods, made reply:"What is this that thou sayest, my daughter?
6370	To him Zeus made answer:"What is that thou sayest, lord of the sea?
6370	To what land am I come?
6370	Was it not of thy contriving that Ulysses slew the suitors in his palace?
6370	Was it that he too might wander over the seas in great affliction, and that others meanwhile might consume his goods?"
6370	What is thy city and thy father''s name?"
6370	What is thy race?
6370	What meaneth the wanderer?
6370	When they had eaten and drunk their fill, Nestor said:"Strangers, who are ye?
6370	Whence didst thou come?
6370	Where is thy city, and what thy parentage?
6370	Wherefore hast thou such wrath against him?"
6370	Whither shall I carry these riches of mine?
6370	Who could tell the tale of all that we endured?
6370	Who now hath called us together?
6370	Whose orchard dost thou tend?
6370	Will he be her husband?
6370	Wilt thou perish, as thy father has perished?
6370	Wilt thou that there be strife or friendship between these two?"
6370	Would another wife have kept away from her husband, coming back now after twenty years?"
6370	Would ye fight for him or for the suitors?"
6370	], bade thee thus waylay me?''
6370	and hast thou not kinsmen to help thee?
6370	and how have thy feet outstripped my ship?''
6370	and who gave thee these garments?"
6370	art thou then but a phantom that the queen of the dead hath sent me?''
6370	can it be that another of the gods is contriving a snare for me, bidding me leave my raft?
6370	on the other, avenge me on this monster, when she would take my comrades for a prey?''
1173	And are we two not come together,I continued,"for a closer partnership, being each a sharer in the other''s body?"
1173	And may we not, Meno, truly call those men divine who, having no understanding, yet succeed in many a grand deed and word?
1173	And what may these things be?
1173	And what sort of works are these?
1173	And why is this?
1173	But what is there that I can do,my wife inquired,"which will help to increase our joint estate?"
1173	Formal language,say you, Socrates?
1173	Has got?
1173	Is questioning after all a kind of teaching?
1173	Shall I then have to do these things?
1173	So I said to her,''Tell me, my wife, after which fashion would you find me the more delectable partner in our joint estate--were I to...? 1173 What art makes an ampler return for their labour to those who work for her?
1173	What art welcomes the stranger with greater prodigality?
1173	When will God moisten the earth,they ask,"and suffer men to sow their seed?"
1173	is it synonymous with dwelling- place, or is all that a man possesses outside his dwelling- place part of his house or estate?
1173	what kind of material, what kind of soil does not become manure when thrown into stagnant water?
1173	what kind of people can be taught them? 1173 when she heard did she give ear at all?"
1173	will he still need something further to complete him?
1173	( Critobulus exclaimed); do you, Socrates, really believe that the king of Persia pays a personal regard to husbandry, along with all his other cares?
1173	( I exclaimed): you mean to say you educate your bailiffs to that extent?
1173	A thing so easy to be learnt, you say?
1173	Actually you make them capable of rule?
1173	After what particular manner do you practise the arts of war?
1173	And are persons devoid of self- control in this respect the only people incapable of diligence and carefulness?
1173	And by the same token land itself is no wealth to a man who so works it that his tillage only brings him loss?
1173	And did your wife join in sacrifice and prayer to that effect?
1173	And does this method of planting apply also to the fig- tree?
1173	And how did you introduce the order she demanded, Ischomachus?
1173	And how do you expect your cutting to root best?--if set straight up from end to end, pointing to the sky?
1173	And how, in Heaven''s name( I asked), do you contrive to educate another in the skill to govern human beings?
1173	And how, in the name of all that is holy, do you pick out whom you will and teach him to have kindly feeling towards yourself and yours?
1173	And is there any one with whom you are less in the habit of conversing than with your wife?
1173	And pray, what may be the reason of that, Socrates?
1173	And should you merely sever the ears at top, or reap close to the ground?
1173	And so I seem to you ridiculous?
1173	And supposing another man''s house to be entrusted to him, he would be able, if he chose, to manage it as skilfully as his own, would he not?
1173	And the others?
1173	And the question which I put to you is this: Would you allow both sorts of soil an equal share of seed?
1173	And what of the foeman?
1173	And what when the weeds spring up together with the corn and choke it?
1173	And when you have no such business on hand( I said) where in heaven''s name do you spend your time and how do you employ yourself?
1173	And who, pray, are these lords that rule them and yet remain unseen?
1173	And why is it that, for all their crowding, the ship''s company[ 9] cause each other no distress?
1173	And, pray, how do you conduct your own case?
1173	And, pray, what is your system when you need a bailiff?
1173	Are they, too, incapable of being trained to give attention to field and farming operations?
1173	Are you not agreed the corn- fields sorely need relief at such a season?
1173	As I understand, you would limit the term to what we may call a man''s useful or advantageous possessions?
1173	At this point[ 4] he took me up, observing: So what you now command me is to teach the art itself of tillage, Socrates?
1173	At what point shall I begin then, Socrates, to revive your recollection[ 10] of the art of husbandry?
1173	Because, you know, we agreed that a man''s estate was identical with his possessions?
1173	But for ordinary people?
1173	But let me ask you a question, Socrates: have those happy husbands, you tell us of, who are blessed with good wives educated them themselves?
1173	But may I ask, is the planting of trees[ 1] a department in the art of husbandry?
1173	But now, should you content yourself with merely heaping up the earth, or will you press it firmly round your plant?
1173	But now, suppose you begin winnowing on the"lee"side of the threshing- floor?
1173	But perhaps, Socrates, you have already passed sentence on us-- we are rich enough already, and not in need of any further wealth?
1173	But suppose him to have learnt the whole routine of business, will he need aught else, or have we found at last your bailiff absolute?
1173	But what is the proof of sober- mindedness in man or woman?
1173	But what, Socrates, is your opinion?
1173	But when it comes to sowing, what is your opinion?
1173	Can you by eyesight recognise the difference between a dry soil and a moist?
1173	Can you call that[ 27] anything but idleness?
1173	Did I not tell you long ago that of all arts husbandry was the noblest, the most generous, just because it is the easiest to learn?
1173	Did you ever see a trench more than three feet broad?
1173	Did you ever see one more than three feet deep?
1173	Do you put defence and accusation into formal language?
1173	Does it not come to this, the hand needs practice( like the fingers of a harp- player) to obey the will?
1173	Does your eyesight take you further?
1173	Given they are self- controlled to suit your bidding,[ 17] given they possess a wholesome appetite for gain, how will you lesson them in carefulness?
1173	Granted, you see: what is there in the matter that you do not understand?
1173	How better than by lifting up and lightening the soil?
1173	How can such folk be other than sorry friends and ill defenders of the fatherland?
1173	How can you ask me?
1173	How do you take pains to create a surplus which will enable you to benefit your friends and to gratify the state?
1173	How is it, then, that I can know about the processes of sowing and at the same time have no knowledge about planting?
1173	How shall we aid the stricken portion lying mud- bedabbled?
1173	How shall we plant the olive, pray, Ischomachus?
1173	I do not follow; by"light"do you mean weak?
1173	I see, Critobulus, you wish to direct the discussion to the topic of slaves?
1173	I understand you to say, Ischomachus, that the weaker soil must receive a scantier dose of seed?
1173	IV But why need you illustrate all the sciences, Socrates?
1173	IX Well( I replied), and did your wife appear, Ischomachus, to lend a willing ear to what you tried thus earnestly to teach her?
1173	If I take your meaning rightly, you would say that those who enjoy your good things grow well disposed to you and seek to render you some good?
1173	If a man knows how to use his friends so as to be benefited by them, what of these?
1173	In planting, would you dig( what I may call) deep trenches in a dry soil or a moist?
1173	Is it possible for a man devoid of carefulness himself to render others more careful?
1173	Is it so certain that you have no knowledge?
1173	Is it your opinion that these animals know more than merely how to tread the corn while driven with the goad?
1173	Is there a subtle art in scattering the seed?
1173	It appears, you hold to the position that wealth consists of things which benefit, while things which injure are not wealth?
1173	It looks as if spring- time were the season to begin this work, then?
1173	It seems, then, you and I and all mankind hold one opinion on these matters?
1173	It would seem, it is the part of a good economist[ 15] to know how to deal with his own or his employer''s foes so as to get profit out of them?
1173	Nay, now in Heaven''s name, once more, how can that be?
1173	Now, suppose they are on the march; how are they to get along?
1173	Ought the husband or the wife to bear the blame of that?
1173	Perhaps you are ignorant how you are to lay the potsherd on the clay at top?
1173	Pray, how may that be?
1173	Pray, then, what sort of people have the privilege?
1173	Precisely so, but now suppose the soil is light in one part and heavy in another?
1173	Really, Ischomachus, I am disposed to ask:"Does teaching consist in putting questions?"
1173	She did, however, put to me a question: Could I advise her how she might become not in false show but really fair to look upon?
1173	So likewise as regards the processes of husbandry, think you the propitiation of heaven is less needed here?
1173	So then I stepped up boldly to the groom and asked him,"Has the horse much wealth?"
1173	So you wish me to set up as a breeder of young horses,[ 10] do you, Socrates?
1173	Socrates replied: What say you then?
1173	That the seed must be cast by hand, I presume you know yourself?
1173	The fellow looked at me as if I were hardly in my right mind to put the question, and retorted,"How can a horse have wealth?"
1173	The same things, in fact, are wealth or not wealth, according as a man knows or does not know the use to make of them?
1173	Then all else( said I) you taught your wife yourself, Ischomachus, until you had made her capable of attending carefully to her appointed duties?
1173	Then shall we say that a man''s enemies form part of his possessions?
1173	Then what is to be done, in your opinion?
1173	Then which are the arts you would counsel us to engage in?
1173	Then would it not be more astonishing that she should have real knowledge how to speak and act than that she should go altogether astray?
1173	Thus I addressed her, Socrates, and thus my wife made answer:"But how can I assist you?
1173	Thus far the statement of the case would seem to be conclusive-- but what are we to make of this?
1173	To begin then: You know that corn needs cutting?
1173	To- morrow is a good day to commence a course of virtue, is it not?
1173	Well then, a bed of earth must be laid beneath the plant?
1173	Well then, supposing we begin to plough our land in winter?
1173	Well then, what would you say to summer?
1173	Well, I suppose you are aware of this much: corn is threshed by beasts of burthen?
1173	Well, and what of those addicted to another passion, that of gain?
1173	Well, granted the man is well disposed to you does it therefore follow, Ischomachus, that he is fit to be your bailiff?
1173	Well, then, Ischomachus, supposing the man is now so fit to rule that he can compel obedience,[ 1] is he, I ask once more, your bailiff absolute?
1173	Well, then, the next point: in the act of cutting corn how will you choose to stand?
1173	Well, we shall not be ashamed, I hope, to imitate the kings of Persia?
1173	Were it better for a man to choose and turn to sole account a single sowing season, be it much he has to sow or be it little?
1173	What answer( said I) did she make, in Heaven''s name, to what you said?
1173	What art more sweetly welcomes him that is devoted to her?"
1173	What do you say?
1173	What good will he extract from it?
1173	What more can they know, being beasts of burthen?
1173	What particular toil do you impose on yourself in order to secure good health and strength?
1173	What say you?
1173	What sort of thing?
1173	What then?
1173	What topic, pray, was that?
1173	What( I exclaimed), can I believe my ears?
1173	What, then, if I exhibit to you a third contrast, which bears on the condition of domestic slaves?
1173	When, then( I asked), Ischomachus, how fared it?
1173	Where would be the use of farming the land by help of such an overseer?
1173	Whose but my own wife''s?
1173	Would not that argue great lack of understanding in our two selves?
1173	XII But( I continued presently), perhaps I am preventing you from going, as you long have wished to do, Ischomachus?
1173	You agree there is some show of reason for letting in these gangs of hoers?
1173	You have seen, I know, the sort of trenches which are dug for plants?
1173	You know, I daresay, that in winter there are heavy rains?
1173	You seem to say, Socrates, that money itself in the pockets of a man who does not know how to use it is not wealth?
1173	[ 10] Are we to regard these as the only people incapable of being taught this virtue of carefulness?
1173	[ 10] Or,"What then-- is the list exhausted?
1173	[ 11] Or,"Will you please answer me that question, teacher?"
1173	[ 12] or if you set it slantwise under its earthy covering, so as to lie like an inverted gamma?
1173	[ 13] But now, what shall we say of friends?
1173	[ 16] What reason indeed would there be for rejecting in the case of other plant- growths[ 17] what is found to answer so well with the vine?
1173	[ 21][ 21]"Does your practice include the art of translating into words your sentiments?"
1173	[ 27]{ ara},"as if he were asking himself,''Would this or this possibly be wanted for the ship''s service?''"
1173	[ 4] Or do you educate your bailiffs yourself?
1173	[ 7] Or would your citizen serve on foot?
1173	[ 9] Have you noticed at what season in either case[ 10] the plants must be embedded?
1173	[ 9] Should you mind pointing them out to me with some distinctness?
1173	and by"heavy"strong?
1173	and that other portion lying naked to the roots and defenceless, how aid it?
1173	and this word"house,"what are we to understand by it?
1173	but he may have got enemies?
1173	did you with your own hands plant some of these trees?"
1173	facing the way the wind blows,[ 1] or against the wind?
1173	how teach them growth in diligence to meet your wishes?
1173	is it not that the gallant ship sails so swiftly?
1173	now answer me this question: Did you ever see a trench less than one foot deep?
1173	or are there others in a like condition?
1173	or are there others in like case?
1173	or are we to include all a man''s possessions outside the actual dwelling- place?
1173	or even though possessed of all the qualifications you have named, does he still lack something?
1173	or is there aught else which he must learn in order to play the part of an efficient bailiff?
1173	or were I to...?''"
1173	or when it has to force its way through unbroken soil into the solid ground?
1173	or where, save afield, in summer rest more sweetly, lulled by babbling streams, soft airs, and tender shades?
1173	or which the larger?
1173	or would you have him begin his sowing with the earliest season, and sow right on continuously until the latest?
1173	she asked;"what has the queen- bee to do that she seems so like myself, or I like her in what I have to do?"
1173	since a man who is skilled in carpentry can work as well for another as for himself: and this ought to be equally true of the good economist?
1173	the domicile merely?
1173	was your wife disposed at all to lend a willing ear to what you told her?
1173	what is my ability?
1173	whereat the other:"Does that surprise you, Lysander?
1173	who but will gaze with wonderment as the squadrons of the cavalry dash past him at the gallop?
1173	you are aware that fallow must be broken up in readiness[ 11] for sowing?
1173	you seated here, you who are so little wo nt to be at leisure?
1173	{ dielemmenos}="to be taken apart and have..."And at whose bar( I asked) is the sentence given?
9098	Incommodi quid erit, sive Tacito tribuamus; sive M. Fabio Quinctiliano, ut mihi olim visim? 9098 Quid Camillus?
9098	Responde, Blaese,_ ubi_( quo?)
9098	cadaver abjeceris?
9098	2& 3), because Titus had an amorous disposition?
9098	71)?
9098	And how long would he have been engaged in its composition?
9098	And whom were the"sycophants,"that is the Senators, flattering?
9098	And why this uncertainty?
9098	And"who shall decide"when a lexicographer and a bishop"disagree?"
9098	Another entitled"An Seni sit Uxor ducenda"?
9098	Are we to believe that that could have been so?
9098	Blaesus?
9098	But how about the next sentence?
9098	But who, for a certainty, knows the inventor of printing?
9098	But why should he put such a Tacitus in the hands of a transcriber?
9098	But why should the manuscript have been written in Lombard characters at all?
9098	For had he children like himself?"
9098	For what book can be transcribed, if there be not the parchment?
9098	For where was this multitude of consuls, this multitude of dictators?
9098	Forgetfulness or remembrance in his hatreds?
9098	Hence his remarks:"raking up and relating this,"( namely, how the Roman government never worked well at any time,)"will be of benefit,"( to whom?
9098	How can we believe that Tacitus was ignorant of such an ordinary native ceremony, and one, too, that must have come repeatedly within his ken?
9098	How could this be?
9098	If Bracciolini could get so much for an incomplete copy of Livy''s History, what might he not hope to get for a complete one?
9098	If some learned monk, made abbot or prior of a convent of Germany or Hungary?
9098	If unknown, can he not be discovered?
9098	In a conversation with one of the king''s courtiers Apollonius asks the question:"What year that was since Bardanes had recovered his kingdom?"
9098	In what was he not supported?
9098	Nam sui similes liberos habuit?"
9098	Now, are the History and the Annals incomplete, when separated?
9098	Now, how long would he have been on that separate history?
9098	Of what consequence was it whether his horse was known or not?
9098	Or Germany in the person of Mentel, the nobleman, of Strasburg?
9098	Or Guttenberg, the goldsmith, of Mayence?
9098	Quid quaeris?
9098	Shall we say at ten years of age?
9098	The question arises,--Who was this wonderful man?
9098	The question now arises when did Polentone write this?
9098	The question then arises,--Was the author of the Annals cognizant of the existence of such people as"Gipsies"?
9098	Then at what age could he have commenced the Annals?
9098	Tiberius?
9098	Ubi enim isti tot consules, tot dictatores?
9098	V. 2)?
9098	Was he ever a Praefectus Praetorio?
9098	Was it Holland in the person of Coster of Haarlem?
9098	Was it neither of these countries?
9098	What are we then to suppose?
9098	What authority have we that he did this?
9098	What more do you want?
9098	What then is the characteristic of Tiberius?
9098	Where is the mistake?
9098	Who took them from Italy, Greece, or other enlightened parts of the globe?
9098	Why, also, should there have been any written declaration on the part of Salustius, that he had revised the copy?
9098	[ Endnote 303] Qui enim potest liber transcribi desint Pergamenae?
9098	in a slowly revolving cycle of 1,000 years and more?
9098	or complete in themselves?
9098	or eight?
9098	or none of these men?
9098	or six?
9098	or the country of its origin?
9098	or when he was in his cradle?
9098	that Bracciolini had formed a very lofty, or a very indifferent estimate of the Papacy?
6969	Am I not justified in my anger against the slanderer, and in coming to my father''s rescue as if he were slandered by this charge?
6969	And as he paid no penalty for that, what sort of an office has he now established for himself?
6969	And from what kind of baseness do you think a man would abstain who grudges( giving to) those whom others pity?
6969	And how are they to cease grieving?
6969	And how could there be a greater wretch than he who, knowing that there were many at Phyle whom he himself had banished, dared to go there to them?
6969	And that I use two crutches while others use but one,( why does he) not charge me that this is a mark of sound men?
6969	And those whom the Strategi enroll?
6969	And while he dared betray us in our success, what would he have done, if we had been unsuccessful?
6969	And who of the other Greeks would have claimed to be equal in intelligence, numbers and courage?
6969	And why should any one acquit him?
6969	Are they not aware that they should speak about the question at issue?
6969	Are they not those of military age?
6969	Are you a metic on condition of obeying the laws of the city or doing what you please?
6969	Are you not ashamed to have the thought that you should claim advantages, not from your services to the state, but from your unpunished deeds?
6969	As if he had done no wrong?
6969	Because I am meddlesome, and harsh and quarrelsome?
6969	Because he has spent his money, and many, many contributions?
6969	Because some one in a trial ever lost his property through me?
6969	But how is it reasonable for you to accept the statements of the Thirty themselves, if they throw the blame on each other?
6969	But in private troubles, when they see those formerly their friends leaving them in their distress, and their enemies exulting over their misfortunes?
6969	But is it then reasonable that they grieve, as their children are dead, and the living are reaping the benefits of their valor?
6969	But now if you set free those who confess that they have broken the law, would you not seem to be doing a strange thing?
6969	But that I am violent and disorderly?
6969	But that being in power in the reign of the Thirty I maltreated many of the citizens?
6969	But that he will pay you if you spare him?
6969	But who was he?
6969	But, because you arrested and tried to kill us, do you not think that you should suffer punishment for this?
6969	Come now, what would you do if you happened to be brother or son of his?
6969	Did they take such walls as those of their own country which they dismantled?
6969	Did you agree with those advising to kill, or did you oppose?
6969	Did you lead away Polemarchus, or not?
6969	Do you expect to escape death if you transgress the laws of which the penalty is death?
6969	First stand up and tell me whether you are a metic?
6969	For did they take as many arms from the enemy as they have taken from you?
6969	For if I have spoken about the main points, why should I like him speak earnestly about trivial matters?
6969	For if I have the disposition corresponding with this trouble, and conduct myself otherwise, how shall I differ from this man?
6969	For to whom do we owe greater thanks than to these men before us?
6969	For what greater sorrow could befall me than this, to hear such base charges in relation to such a father?
6969	For what hope is there that others would wish to obey their generals''commands, when these very men try to screen offenders against discipline?
6969	For what is the difference of which this man speaks?
6969	For what speech or time or orator could adequately testify to the valor of these men lying here?
6969	For what statesman ever thought of such a thing, or what lawgiver ever supposed a citizen would commit such an offense?
6969	For what would a man do to those who were not connected with him if lie commits such offenses against his own relatives?
6969	For who else was the author, if not you who deposed them?
6969	For who in this city is more liable to punishment than Nicomachus?
6969	For who was less likely to be a servant in these things than the man who opposed what they wished to be done?
6969	For who would not feel alarm, seeing them gaining in importance in the war with each other?
6969	For why should I find you of such a disposition?
6969	He who has written for four years when he could have finished in thirty days?
6969	How can it be probable that this man who never entered danger even behind others, should be foremost in action and so now be worthy of honor?
6969	How should not a man be hated with reason by you if he put the same energy into being wicked that he might have used aiding you?
6969	How then could you allow him to pass?
6969	How then would men be more wretched than to be thought to hold the property of others, after loss of their own?
6969	If he did not testify according to a plot, why did not the Boule compel Theocritus to give their names, and not to give testimony without names?
6969	In the crises of the state?
6969	In the time of common prosperity?
6969	Is it on the ground that in relation to the state they have been unfortunate, but otherwise have lived with moderation and in an orderly fashion?
6969	On account of his ancestry?
6969	On the ground of his being a man brave against the enemy in many land and naval battles?
6969	Or how would he keep secret engagements, if he thought it right to disregard the regularly appointed ones?
6969	Or how would he make any useful law for the constitution, if he wished his country to be deprived of her freedom?
6969	Or what vote do you think they would cast were it in their power?
6969	Ought not, then, those doing this wrong to receive punishment at your hands when you kill those not able to restrain it?
6969	So is it not evident that she knew well that he would not do his duty even to a relative?
6969	So, seeing you have this opinion, who could not be induced to work and speak in behalf of the city?
6969	So, then, in what way are you not their murderer, taken in the very act?
6969	That he will improve?
6969	That the defendant is a nobler man and from nobler family than I?
6969	That there was justice in his accusation?
6969	That we might not be killed?
6969	That, having thrown away my shield, I am accused of libel by the one who rescued it?
6969	Then because, as you say, by opposing you did no good, do you claim to be considered an honest man?
6969	Therefore is he, who is the author of their death, not"taken in the very act"?
6969	Thinking that we would suffer unjustly or justly?
6969	To whom then was it less likely to be commanded than( to one) who happened to oppose them, and declared his opinion?
6969	Was it not easier for me,( members of the) Boule, to break the laws during the Democracy than under the Thirty?
6969	Were it not better for him to have died there rather than to come home to such a fate?
6969	Were you in the council chamber when speeches were made about us?
6969	What can be clearer than that my accuser is lying?
6969	What charge have you against me?
6969	What god would not pity them for the magnitude of the danger?
6969	What man would not weep?
6969	What opinion, gentlemen of the jury, do you think they who were deprived of their dear ones by this man would have of him?
6969	What purpose have the prosecutors in disregarding the main point, and trying to attack my character?
6969	Who has done less good or more harm to the city than he?
6969	Who would not wonder at their daring?
6969	Why do I relate this to you?
6969	Why, then, is it not proper for you all to convict this man?
6969	Why, then, should you be disgusted with men of this sort?
6969	Would any one have been so utterly reckless, such, being the case, as to have done such a deed?
6969	Would it be at all just for me to pay the penalty for the damage done by our public disasters?
6969	Would it not be strange if, judging about the same offenses, you were more desirous to take punishment from the guiltless?
6969	Would you acquit him?
6969	and even more wretched?
6969	but because I ride borrowed horses that he tries to persuade you that I am sound?
6969	did you oppose, in order to save us, but arrest us, in order to kill us?
9610	Did not some song empurple Nisus''hair,And bid young Pelops''ivory shoulder glow?
9610	His glorious tresses, where?
9610	O beauteous youth, how will ye dare to slightThe Muse, to whom Pierian streams belong?
9610	O, where are Delphi and its train? 9610 Swords would he have?
9610	That youth the Muses praise, is he not fair,Long as the stars shall shine or waters flow?
9610	The Sibyl, whither fled?
9610	Why say me nay?
9610	Will ye not smile on poets, and delight,More than all golden gifts, in gift of song?
9610	Am I accursed for rash and impious words?
9610	And pottery of poor Cuman clay, with love, seem fair and fine?
9610	But why complain and moan?
9610	Can I believe such perils round me fold?
9610	Can I believe when she denies, denies-- I, for whose sake she tricked her lord so well?
9610	Could India''s jewels pay For longer absence?
9610	Could not that laurelled head the flames restrain?
9610	Did I at thy shrine blaspheme?
9610	Did I not warn thee never to defile Beauty with gold?
9610	Did not our sires on acorns feed, And love- sick rove o''er hill and dale?
9610	Did they not bring to crown your hallowed brows Garlands of ripest corn, or pour new wine In pure libation on the thirsty ground?
9610	Didst thou make traffic of my fond caress, And with another mock my kiss for gain?
9610	Does Messala sweep Yon wide Aegean wave, not any more He, nor my mates, remembering where I weep, Struck down by fever on this alien shore?
9610	ELEGY THE TENTH TO VENAL BEAUTY Why, if my sighs thou wert so soon to scorn, Didst dare on Heaven with perjured promise call?
9610	ELEGY THE THIRD SICKNESS AND ABSENCE Am I abandoned?
9610	For thee, that golden armlet rich and rare, Or Tyrian robes that her soft bosom press?
9610	How dared they that inspired breast explore?
9610	How much?
9610	Is it for thee she binds her beauteous hair, Or in long toilets combs each dainty tress?
9610	Just all my ancestors bequeath?
9610	May I not move thee to remember now How oft, dear Door, thou wert love''s place of prayer?
9610	Men''s houses had no doors?
9610	Or who Would pluck with naughty hand an apple fair, Before its season due?
9610	That such discordant vows thy tongue can tell?
9610	This night of mine Shall I in sighs employ?
9610	Through weary marches over land, through wandering waves at sea, Armed_ cap- a- pie_, will that small god the hero''s comrade be?
9610	Thy heart in guilt so bold?
9610	To see his pale, neglected brow, And unkempt tresses, once so fair,-- They cried,"O where is Phoebus now?
9610	To slaves who keep the dainty tips a perfect pink and pearl?
9610	Was it not I, when fever laid thee low, Whose holy rites and offerings set thee free?
9610	What God did beauty unto gold degrade, And mix one bliss with many a woe and shame?
9610	What care I where she sleeps?
9610	What comfort, girl, can jewels bring, or gems in priceless store, To her who sleeps and weeps alone, of young love wooed no more?
9610	What glory if a god o''er man prevails?
9610	What golden dawn, at last, shall bring thee nigh?
9610	What harvest down below, or vineyard green?
9610	What madness dire Bids men go foraging for death in war?
9610	What madness this?
9610	What nice girl could bear Thy gouty body and old dotard smile?
9610	What profits it from tender vine to tear The growing grape?
9610	What use are songs?
9610	When will my lagging sorrows haste and go?
9610	While with fond kiss and supplicating vow, I hung thee o''er with many a garland fair?
9610	Who can foil a god''s intent?
9610	Why didst thou so?
9610	Why plague our comely Marathus?
9610	Why rearrange each lustrous tress with fond, superfluous care?
9610	Why strain thy sandal- string so hard?
9610	Why tint that blooming cheek anew?
9610	Will Cupid take the field?
9610	Will Love himself enlist, and bear on his soft breast a shield?
9610	Will not a Samian bowl hold all our mirth and wine?
9610	he cries,"Why talk of chaperones severe?
9610	o''er beauteous youth whence comes thy power?
9610	or why the daily change Of mantles, robes, and broideries, of fashions new and strange?
9610	save that thy fancy strayed To beauty fickle as thine own and light?
9610	what profits it to plait thy flowing hair?
9610	why so unkind, when thy young lover pleads?
9610	why waste on me such wiles?
27673	''Tis by sickness he is dead?
27673	''Tis that ye seek?
27673	''Tis that, hath kept thee exiled in this place?
27673	''Tis this, keeps thee so long away From Corinth?
27673	''Twas at the crossing of three ways this King Was murdered?
27673	''Twas she that gave it?
27673	--Is there any part in any tragedy so short and yet so effective as that of this Shepherd?
27673	1098- 1120][_ Antistrophe._ What Oread mother, unaging, unweeping, Did bear thee, O Babe, to the Crag- walker Pan; Or perchance to Apollo?
27673	1473- 1505] Beloved ones sobbing?
27673	590- 613] I know them not nor am I one of them-- Who careth more to bear a monarch''s name Than do a monarch''s deeds?
27673	893- 916] To ward him secretly From the arrow that slays askance?
27673	948- 961] Ye oracles of God?
27673	979- 993] Of things to be?
27673	A seer?
27673	A slave, or born of Laïus''blood?
27673	Alas, what word to Creon can I speak, How make him trust me more?
27673	Am I foul In every vein?
27673	Am I not charged with death, Most charged and filled to the brim With curses?
27673	Am I so blind of brain That ease with glory tires me, and I fain Must change them?
27673	Am I truly such an one?
27673	And bade you... what?
27673	And came there nothing back?
27673	And can I then Look with straight eyes into the eyes of men?
27673	And from what prince comest thou?
27673	And in what land?
27673	And now how fares he?
27673	And the furrows of thy father, did they turn not nor shriek, Did they bear so long silent thy casting of the grain?
27673	And thou didst find somewhere-- or buy-- A child for him?
27673	And what man saith God hath so hated him?
27673	And what strange mischief, when your master lay Thus fallen, held you back from search and deed?
27673	And what was that?
27673	And what word hath he for us?
27673	And where did Laïus meet them?
27673	At that time did he ever speak my name?
27673	At that time was this seer in Thebes, or how?
27673	At winter''s fall we parted; he drove down To his master''s fold, and I back to mine own.... Dost call it back, friend?
27673	Aye, and what was the word?
27673	Birth?...
27673	But a prophet, hath he vision more than mine?
27673	But say, what build, what height Had Laïus?
27673	But what further dost thou seek?
27673	But what wouldst thou with the herd?
27673	Can I see his face?
27673	Can we do Thy wish in aught, or hast thou news to bring?
27673	Canst find him?
27673	Comest thou so deep in gloom?
27673	Coming so, From a strange hand, he gave me that great love?
27673	Compare his question above, p. 54, l. 960,"Not murdered?"
27673	Creon!--Is it his or thine, this plot?
27673	Dead?...
27673	Dear Lord, long since did I not show thee clear...?
27673	Did he die In Thebes, or in the hills, or some far land?
27673	Did not thy masteries of old forsake thee when the end was near?
27673	Didst give this man the child, as he doth say?
27673	Didst urge me, or didst urge me not, to seek A counsel from that man of prophecies?
27673	Do there crawl Live Things of Evil from the deep To leap on man?
27673	Do ye fear to touch a man so sore Stricken?
27673	Do ye remember?
27673	Does this in any way make the tragedy insincere?
27673	Dost know what this prayer means?
27673	Dost tempt me?
27673	Dost think to bate me and go free?
27673	Doth Phoebus say?
27673	Doth a sane man turn villain in an hour?
27673	Doth the storm abate?
27673	Fear lest thou take Defilement from the two that gave thee birth?
27673	Fool, say''st thou?
27673	Forget my mother?...
27673	From both the twain it rose?
27673	Good masters, is there one of you could bring My steps to the house of Oedipus, your King?
27673	Hath he ever crossed thy path before?
27673	Have ye forgot What deed I did among you, and what new And direr deed I fled from you to do?
27673	He fear my words, who never feared the deed?
27673	He saith... What of it?
27673	Held you no search for those who slew your King?
27673	Her own child?...
27673	His heart beat true, his eyes looked steadily And fell not, laying such a charge on me?
27673	How came death to her?
27673	How came the all- knowing seer to leave it so?
27673	How can I, when I hold Such clues as these, refrain from knowing all?
27673	How cast it out?
27673	How clear?
27673	How else should he bear That fruited laurel wreathed about his hair?
27673	How many years and months have passed since then?
27673	How now, assassin?
27673	How saviour?
27673	How sayst thou?
27673	How shall I hold this counsel of thy mind True?
27673	How shall man compel his God?
27673	How then?
27673	How?
27673	How?
27673	How?
27673	How?
27673	How?
27673	How?--Is there one of you within my pale Standing, that knows the shepherd of his tale?
27673	If I might touch them, I should seem to keep And not to have lost them, now mine eyes are gone.... What say I?
27673	If honour to such things be, Why should I dance my dance?
27673	In my need Be false to me, and let thy city bleed?
27673	In what way Came it to thee?
27673	Is he fled to the wild forest, To caves where the eagles nest?
27673	Is he in the house to- day?
27673	Is he yet living?
27673	Is it true?
27673	Is life like mine a thing To cast aside and plot to be a King?
27673	Is old Polybus in power no more?
27673	Is that not Creon drawing near?
27673	Is there in your eyes No pity, thus, when all our city lies Bleeding, to ply your privy hates?...
27673	King, what was that?
27673	Know and speak not?
27673	Know ye not, my will Is yours for aid''gainst all?
27673	Know''st thou not?
27673	Let him fly, fly, for his need Hath found him; oh, where is the speed That flew with the winds of old, the team of North- Wind''s spell?
27673	Look up, and answer everything I ask thee.--Thou wast Laïus''man of old?
27673	Meet for mine ears?
27673	Menoikeus''son, What message from the God?
27673	Most gentle master, how do I offend?
27673	My God, what hast thou willed to do with me?
27673	My sister is thy wife this many a day?
27673	Nay, but what is the message?
27673	No message, nor None of his company, that ye might hear?
27673	Not murdered?...
27673	O fearful sufferer, and could''st thou kill Thy living orbs?
27673	O great King, our master, How oped the one haven to the slayer and the slain?
27673	O wife, O face I love to look upon, Why call''st thou me from where I sat alone?
27673	O wife, why then should man fear any more The voice of Pytho''s dome, or cower before These birds that shriek above us?
27673	O wild Kithairon, why was it thy will To save me?
27673	OEDIPUS(_ to_ LEADER,_ who tries to calm him._) How can I hear such talk?--he maketh jest Of the land''s woe-- and keep mine anger dumb?
27673	Oedipus''father dead?
27673	Old Man, do thou declare-- the rest have thus Their champion-- in what mood stand ye so still, In dread or sure hope?
27673	One new as our new- come affliction, Or an old toil returned with the years?
27673	Or children-- born as mine were born, to see Their shapes should bring me joy?
27673	Or how withal Find the blurred trail of such an ancient stain?
27673	Or in this town?
27673	Or of some secret sort?
27673	Or, better, to himself if that may be?
27673	P. 25, l. 437, Who were they?]
27673	Robbers?...
27673	Rode he full of youth and might?
27673	Saw''st ever there this man thou seëst now?
27673	Say then: thou gavest me once, there in the wild, A babe to rear far off as mine own child?
27673	Says he hath witnesses?
27673	Says it himself?
27673	Shall I say more, to see thee rage again?
27673	So dull a brain hast found in me Aforetime, such a faint heart, not to see Thy work betimes, or seeing not to smite?
27673	Some passing of disease?
27673	Spoke what?
27673	That Laïus who was king in Thebes of old?
27673	The charge was made, then, that Tiresias hath Made answer false, and that I bribed him, I?
27673	The herd whose presence here We craved for, is it he this man would say?
27673	The one man...?
27673	The tale, yes: but the witness, where is he?
27673	There is my lineage true, which none shall wrest From me; who then am I to fear this quest?
27673	There, Lord?
27673	Think''st thou that any man Would rather rule and be afraid than rule And sleep untroubled?
27673	Think, with what eyes hereafter in the place Of shadows could I see my father''s face, Or my poor mother''s?
27673	Thou first, our guest from Corinth: say withal Is this the man?
27673	Thou givest thine oath?
27673	Thou hadst me from another?
27673	Thou man more wronged than tongue can tell, What madness took thee?
27673	Thou needs must trouble God for one so low?
27673	Thou reignest, giving equal reign to her?
27673	Thou think''st''twill help thee, thus to speak and speak?
27673	Thou wast one That wandered, tending sheep for hire?
27673	To banish me is thy intent?
27673	To brook such words from this thing?
27673	To leave the Truth half- found?
27673	To see, to endure, to hear words kindly spoken, Should I have joy in such?
27673	To what end Wast travelling in these parts?
27673	To what end askest thou?
27673	Vain men, what would ye with this angry swell Of words heart- blinded?
27673	Walking at my gate With eye undimmed, thou plotter demonstrate Against this life, and robber of my crown?
27673	Was I in some suffering Or peril?
27673	Was it as I say?
27673	Was it thine own child, or Another''s?
27673	Was there something that I said...?
27673	Went he with scant array, or a great band Of armèd followers, like a lord of land?
27673	Were not your King and Queen My parents?
27673	Were that as sweet, when all the tale were told, As this calm griefless princedom that I hold And silent power?
27673	Were we not all as one, she thou and I?
27673	What God made blind thy will?
27673	What art thou, O Heavenly One, O Word of the Houses of Gold?
27673	What bring''st thou more?
27673	What call ye now our riches?
27673	What dance of damsels shall ye gather to, What feast of Thebes, but quick ye shall turn home, All tears, or ere the feast or dancers come?
27673	What doing?--What man meanest thou?
27673	What have I done?...
27673	What in Queen Meropê should fright thee thus?
27673	What is it troubles thee?
27673	What is it?
27673	What kind of work, what way of life, was thine?
27673	What life hath Delusion so visited, and Pain, And swiftness of Disaster?
27673	What man, what house, of these About thee?
27673	What mean''st thou?
27673	What means this?
27673	What news can have that twofold power?
27673	What prompted thee?
27673	What robber, save the work was planned By treason here, would dare a risk so plain?
27673	What say''st thou?
27673	What shepherd?
27673	What signs?
27673	What task, O Affrighter of Evil, what task shall thy people essay?
27673	What thought?
27673	What was it set me down Thy butt?
27673	What was it?
27673	What was the evil deed?
27673	What was thy camping ground at midsummer?
27673	What were mine eyes to me When naught to be seen was good?
27673	What wild Fancy, then, made him name me for his child?
27673	What wilt thou?
27673	What woman, Prince, doth fill thee so with fear?
27673	What words?
27673	What would ye have me do?
27673	What wouldst thou know?
27673	What?
27673	When hast thou ever shown thee strong For aid?
27673	Whence art thou born?
27673	Whence came that babe whereof he questioneth?
27673	Whence comes he?
27673	Where are ye?
27673	Where in God''s earth are they?
27673	Where is thy gold- strung bow, O Wolf- god, where the flow Of living shafts unconquered, from all ills Our helpers?
27673	Where the white Spears of thy Sister''s light, Far- flashing as she walks the wolf- wild hills?
27673	Where, Thing of Evil, where Endeth thy leaping hither?
27673	Whither?
27673	Whither?
27673	Who called me so-- father or mother?
27673	Who can answer?
27673	Who hath seen?
27673	Who was the man they killed?
27673	Who were they?
27673	Whose?
27673	Why didst thou, then, let him go With this old man?
27673	Why not take me quick and kill, Kill, before ever I could make men know The thing I am, the thing from which I grow?
27673	Why seek To trap and question me?
27673	Wilt never soften, never trust thy friend?
27673	Woman, who could bring To Thebes the story of that manslaying?
27673	Ye have seen him on the hills?
27673	Yes.... What, if thou art blind in everything?
27673	Yonder?
27673	[_ Antistrophe._ Queen, wilt thou lead him to his house again?
27673	[_ His terror returning._ What does this mean?
27673	[_ Strophe._ But now, what man''s story is such bitterness to speak?
27673	[_ They tell of the Pestilence._ Wounds beyond telling; my people sick unto death; And where is the counsellor, where is the sword of thought?
27673	[_ With an effort._ Passed in that bloody tempest from men''s sight?
27673	ye ministers, Have ye no hearts?
6878	--anything you like to call him?
6878	--what should you say?
6878	And how should we regard the events happening now?
6878	And how think ye a man, who behaves so insolently to all, how will he act, when he gets each separately under his control?
6878	And if he become master of this country, shall we not incur foul disgrace?
6878	And if you dispatch empty galleys and hopes from this or that person, think ye all is well?
6878	And shall we wait for this?
6878	And what is this?
6878	And what matters it to you?
6878	And who can believe this?
6878	Are not the Euboean states governed now by despots, and that in an island near to Thebes and Athens?
6878	Are not they, to whom we promised sure protection in case of war, at this moment in hostilities?
6878	But do his affairs go badly on this account, or ours well?
6878	But if a war should come, what damage must be expected?
6878	But if any one can let alone our theatrical fund, and suggest other supplies for the military, is he not cleverer?
6878	But since these orators have appeared, who ask, What is your pleasure?
6878	But what are they?
6878	But what has caused the mischief?
6878	But what is the condition of Thessaly?
6878	But what would it avail them?
6878	But when he marches to attack us, what shall we say then?
6878	But wherefore mention other people?
6878	Consider, Athenians, should there not be native captains, a native general of horse, your own commanders, that the force might really be the state''s?
6878	Do n''t say-- what does it signify?
6878	Do you bid me, and wo n''t you be angry?
6878	Does a second give better advice?
6878	Does any one of you, Athenians, compute or consider the means, by which Philip, originally weak, has become great?
6878	Does he not expressly write in his epistles,"I am at peace with those who are willing to obey me?"
6878	Does he not write to the Thessalians, what form of government to adopt?
6878	For if you were asked: Are you at peace, Athenians?
6878	For what time or season would you have better than the present?
6878	From us-- I omit the rest-- but keeps he not Cardia, the greatest city of the Chersonese?
6878	Has not the man got possession of all our strongholds?
6878	He maintains war against you through the resources of your allies, by his piracies on their navigation-- But what next?
6878	His vernacular explanation is:_ woran stosst es sich?
6878	Holds he not Cardia now, and avows it?
6878	How are they employed?
6878	How fare they with you under the worthies of our time?
6878	How is it that all went prosperously then, and nowgoes wrong?
6878	How is this to cease, Athenians?
6878	How is this?
6878	How shall subsistence for these troops be provided?
6878	How shall we deal with it, men of Athens?
6878	How then?
6878	I shall be asked: mean you stipendiary service?
6878	If Philip take that city, who shall then prevent his marching here?
6878	In what event?
6878	Is Philip dead?
6878	Is any one of you beyond the military age?
6878	Is he not marching against the Byzantines his allies?
6878	Is he not master of Thermopylae and the passes into Greece, and holds he not those places by garrisons and mercenaries?
6878	Is peace to be had?
6878	Is there any likeness or resemblance?
6878	Is there such an emergency as the present?
6878	Lost you not the Phocians, Thermopylae, country toward Thrace, Doriscus, Serrium, Cersobleptes himself?
6878	Now then, does any man not give the best advice?
6878	O nation miserable, When shalt thou see thy wholesome days again?]
6878	Or some other ally?
6878	Or tell me, do ye like walking about and asking one another:--is there any news?
6878	Or when, O Athenians, shall we be willing to act as becomes us?
6878	Phocians?
6878	Shall I say what?
6878	Shall we not embark?
6878	Shall we not make a descent upon his coast?
6878	Shall we not sail with at least a part of our national forces, now though not before?
6878	Shall we then say, that persons who bid us defend ourselves kindle a war?
6878	That is, not the outlawry commonly spoken of: for what would a Zelite care, to be excluded from Athenian franchises?
6878	The Lacedaemonians, who are enemies of Thebes, he overthrows; the Phocians, whom he himself before destroyed, will he now preserve?
6878	The parapets that are whitewashed?
6878	The roads that are repaired?
6878	Thebans?
6878	Then are you not ashamed, that the very damage which you would suffer, if he had the power, you dare not seize the moment to inflict on him?
6878	Then can I allow, that one who sets such an engine at work against Athens is at peace with her?
6878	Then see ye not that Philip''s very titles are at variance therewith?
6878	Then what remains, Athenians, but to assist them vigorously and promptly?
6878	There are persons whose custom it is, before they hear any speech in the debate, to ask immediately--"What must we do?"
6878	Think ye they expected such treatment as they got, or would have believed it if they had been told?
6878	To dilate, Athenians, on Philip''s power, and by such discourse to incite you to your duty, I think improper: and why?
6878	Well, and how used he his power?
6878	Well; what besides?
6878	What are they?
6878	What did Philip first make himself master of after the peace?
6878	What do I mean?
6878	What do I mean?
6878	What do ye desire?
6878	What do you call such conduct?
6878	What has produced these results?
6878	What is the difference?
6878	What is wanting to make his insolence complete?
6878	What need of many words?
6878	What proof can be adduced?
6878	What says the inscription then?
6878	What therefore ask I?
6878	What was this?
6878	What, if any thing should happen, is the risk you run?
6878	What?
6878	When have the affairs of Greece been in the greatest confusion?
6878	When then, Athenians, when will ye act as becomes you?
6878	When will you do your duty, if not now?
6878	Where then is the pinch[ Footnote: The expression"Where is the rub?"
6878	Where, then, shall we land?
6878	Which party now destroyed their country?
6878	Whom?
6878	Why am I so particular in mentioning these things?
6878	Why do I mention this?
6878	Why mention I this now, and desire these men to be called?
6878	Why should the rich seek to be relieved from their burdens because of an abundance of revenue?
6878	Why so?
6878	Why then does he behave thus to other people, and in a different way to you?
6878	Why, could there be greater news than a man of Macedonia subduing Athenians, and directing the affairs of Greece?
6878	Why, it may be said, do you mention all this now?
6878	Will ye not beware, I said, lest, seeking deliverance from war, you find a master?
6878	Yea, and it is disgraceful to exclaim on any occurrence, when it is too late,"Who would have expected it?
6878	You know yourselves: why am I to upbraid you with every thing?
6878	after permitting, almost helping him to accomplish these things, shall we inquire who were to blame for them?
6878	and Leucas?
6878	and misfortune, full of trials and hardships every day, how comes it that you prefer, not the quiet and easy life, but the one surrounded with peril?"
6878	by whose betrayal Olynthus fell?
6878	fountains, and fooleries?
6878	from the Thebans taken Echinus?
6878	how can I oblige you?
6878	must we do?
6878	not only by cities, but also by provinces, for subjection?
6878	of horse?
6878	some man may exclaim: do you move that this be a military fund?
6878	to expel the Eretrian commonalty; others to Oreus, to set up Philistides as ruler?
6878	to the Aetolians?
6878	to which even the Greeks do not all pretend?
6878	too, and Philip reduce Olynthus, let any one tell me, what is to prevent him marching where he pleases?
6878	what excuse for delay?
6878	what shall I move?
6878	where the difficulty?
6878	which is now established?
6878	which of you is so simple as not to know, that the war yonder will soon be here, if we are careless?
6878	while Menelaus commands the cavalry fighting for your possessions?
6878	whom you commission avoid this war, and seek wars of their own?
6878	wo ist der Haken?_ Pabst has:_ woran stosst sich die Sache, und was erzeugt den Verdruss?_] of the matter?
6878	wo ist der Haken?_ Pabst has:_ woran stosst sich die Sache, und was erzeugt den Verdruss?_] of the matter?
6878	wo ist der Haken?_ Pabst has:_ woran stosst sich die Sache, und was erzeugt den Verdruss?_] of the matter?
6878	would any rational being judge by words rather than by actions, who is at peace with him and who at war?
6878	would not all have imputed Philip''s aid of the Cardians to that cause?
6878	would take away their revenues?
5063	''Tis a stain She driveth from her outer walls; and then Herself doth drink this blood of slaughtered men?
5063	''Tis banishment that brings thee here-- or what?
5063	... And how by land?
5063	... From Argos art thou come?
5063	... Hard heart, so swift to slay, Is there to life no way?
5063	1156, Iphigenia enters, carrying the Image.--It would probably be a sort of Palladion-- a rough figure with a shield( originally typifying the moon?
5063	818.--Anaxibia(?
5063	And Pylades-- what part hath he herein?
5063	And came the armies home, as the tales run?
5063	And if he give this oath, wilt thou swear too?
5063	And if thou fail me, or thine oath abuse...?
5063	And is this the sanctuary At last, for which we sailed from Argolis?
5063	And not one branch of Atreus''tree lives on?
5063	And now, what end cometh?
5063	And the man who spoke-- his name was what?
5063	And thou, what then?
5063	And what man''s son is he, and of what land?
5063	And who shall strike me, if I needs must ask?
5063	Are ye two brethren of one mother born?
5063	At last!--And Helen taken too?
5063	Aye; and what to say?
5063	Back from the dead?
5063	But how?
5063	But how?
5063	But now... What service should be paid?
5063	But the goddess''eyes, How dream we to deceive them?
5063	But wherefore come they not?
5063	But why?
5063	By heaven, is THY thought, Pylades, like mine?
5063	By what dreadful fortune?
5063	By what name More rich in wonder can I name thee right?
5063	C Which one shall suffer most?
5063	Canst thou hide My body in the shrine?
5063	Come from the friendless shore, the cruel skies, Come back: what mak''st thou here, when o''er the sea A clean and joyous land doth call for thee?
5063	Could ever Leto, she of the great King Beloved, be mother to so gross a thing?
5063	D. My heart is torn by two words evenly, For thee should I most sorrow, or for thee?
5063	Dead?
5063	Did I not feel, Whose father, misery- hearted, at my bare Throat held the steel?
5063	Did he ever come...?
5063	Did my heart Endure it?
5063	Did some one cross the pathway?
5063	Do I not hate all Greeks?
5063	Do their bodies lie Aflame now in the rock- cleft sanctuary?
5063	Dost know then what I fain would have?
5063	Dost thou not love thy brother, Holy One?
5063	Doth he so trample on our fallen days?
5063	Doth their habit show?
5063	Enough!--How would the knowledge profit thee?
5063	For this thou has brought the Image to the sun?
5063	For those two men''s bloodguiltiness?
5063	From what walled town of Hellas cometh he?
5063	Good news, ye gods!--Odysseus, what of him?
5063	Had he any link with thee?
5063	Hast thou stirred From her eternal base, and to the sun Bearest in thine own arms, the Holy One?
5063	Hast thou such mighty fame?
5063	Have I not cause?
5063	Have ye smiled Or turned from me?
5063	Ho, altar- guard, Where is King Thoas gone?
5063	Ho, whither now, so hot upon the prey, King Thoas?
5063	How did ye see them first, how make them fast?
5063	How didst thou first hear of their deed of shame?
5063	How doth Electra move Through life?
5063	How else could he do my will?
5063	How fares he?
5063	How hath the Nereid''s son, Achilles, sped?
5063	How if we slew your savage king?
5063	How shall I judge the time?
5063	How shall I speak?
5063	How wilt thou work the plan-- hid from the king Or known?
5063	How, brother?
5063	How, did they bring some news of Greece?
5063	How?
5063	I have pierced the seas Where no Greek man may live.--Ho, Pylades, Sole sharer of my quest: hast seen it all?
5063	I needs must die... What better can I do?
5063	Indeed thy servants bore a troubled mind, O King, but how do else?
5063	Is her work ended yet With those two strangers?
5063	Is it for passion of gold they come, Or pride to make great their dwelling?
5063	Is this the babe I knew, The little babe, light lifted like a bird?
5063	Itself?
5063	Lives she still, that hapless wife?
5063	Men fable it is fallen beneath the sword?
5063	Men of what nation?
5063	Mine eyes might drink the evil of their crime?
5063	Must we climb the public stair, With all men watching?
5063	My brother?
5063	My grave, when they have finished their desire?
5063	My mother and then thou?
5063	My mother even now Mid Argive women sings for me, whom thou... What dost thou?
5063	Nay: why shouldst thou deny so small a grace?
5063	No name?
5063	No other clue thine ear could seize?
5063	Nor yet the land of Greece where thou wast bred?
5063	Not Clytemnestra''s son?
5063	O God, where hast thou brought me?
5063	O friend, I can not speak.--But what is thine?
5063	O heart of mine, too blest for any word, What shall I say or do?
5063	Or is it the stricken string Of Apollo''s lyre doth sing Joyously, as he guideth thee To Athens, the land of spring; While I wait wearying?
5063	Or what wise Escape the King, when on his sight shall fall The blank stone of the empty pedestal?
5063	Orestes-- how?
5063	Orestes... thou?
5063	Running water, or the sea''s salt spray?
5063	Say first... which is it men call Pylades?
5063	Seeking what end?--Or may the tale be heard?
5063	Seest thou not it is?
5063	Shall we seek somewhere Some lock to pick, some secret bolt or bar-- Of all which we know nothing?
5063	She fled?--What wild hope whispered her to fly?
5063	So be it.--And thou art Lord of Argolis?
5063	Some rite unseen?
5063	Some rule is broken?
5063	Speak: how did ye dare that deed?
5063	Stranger, if I can save thee, wilt thou bear To Argos and the friends who loved my youth Some word?
5063	Sweet words?
5063	The King will suffer this?
5063	The child they slaughtered... is there word of her?
5063	The dead king''s son, lives he in Argos still?
5063	The sea?
5063	The stain hath touched it of that mother''s blood?
5063	There to abide Till nightfall, and escape?
5063	These women?
5063	They killed some of my herdsmen on the shore?
5063	Thine own imagining?
5063	Thou knowest how Pelops''princes warred of old?
5063	Thou knowest the name of Troy?
5063	Thou knowest where the tide Sweeps up in a long channel?
5063	Thou seest this circuit wall Enormous?
5063	Thou?
5063	Three souls, but one in fortune, one in love, Thou seest us go-- is it to death or home?
5063	Too long?
5063	Wait for what?
5063	What are the men to me?
5063	What brought thee here beyond the Friendless Tide?
5063	What can we next?
5063	What cause had she?
5063	What chance?
5063	What dare I do?
5063	What gain to have told it thee, when I am dead?
5063	What god dost thou invoke to witness this?
5063	What help is that for the Image?
5063	What is the sea to thee and thine?
5063	What man art them, and what man''s son, to bear Our priestess from the land?"
5063	What marvel if I also love mine own?"
5063	What means this greeting strange?
5063	What mother then was yours, O strangers, say, And father?
5063	What name was his?
5063	What news, that should so mar my obsequies?
5063	What prayer Can help us then?
5063	What should I swear to do or not to do?
5063	What sought they by such guile?
5063	What thought was in his brain?
5063	What tidings, ho?
5063	What tidings-- if unbidden I may speak?
5063	What wouldst thou then?
5063	What wouldst thou, then?
5063	What?
5063	What?
5063	What?
5063	Whence are ye come, O most unhappy men?
5063	Where am I, Pylades?
5063	Where is she?
5063	Where is the warden of this sacred gate, The Greek woman?
5063	Where shall it be?
5063	Where went he?
5063	Where?
5063	Which of us would not expect at least as much from his own sister, if it lay with her to save him from the altars of Benin or Ashanti?
5063	While he I love must die?
5063	Whither can they flee?
5063	Who art thou, questioning of Greece so well?
5063	Who can the damsel be?
5063	Who dares before this portal consecrate Make uproar and lewd battering of the gate?
5063	Who knows when heaven May send that fortune?
5063	Who showed thee so?
5063	Whom Clytemnestra bare?
5063	Whose hand will bear-- Should it be thine?--the image from her throne?
5063	Why bondage?
5063	Why callest thou on God For words of mine?
5063	Why curse him?
5063	Why grudge me this?
5063	Why sighst thou?
5063	Why weepest thou, woman, to make worse the smart Of that which needs must be, whoe''er thou art?
5063	Why?
7959	Do you indeed believe the Romans to be equally brave and vigorous in war, as during peace they are vicious and dissolute? 7959 How long,"said they,"shall we hold the son of our Emperor thus besieged?
7959	What poetry the Sirens chaunted?
7959	What was Achilles''name, when he lay hid among the women?
7959	And did not Anthony at last pay with his life the penalty of that subdolous alliance?
7959	And if they meant to petition, why meditate violence?
7959	And were the magistrates themselves free from these excesses?
7959	Are Cassius and Brutus now in arms?
7959	As he had been likewise dignified with the Consular and triumphal honours, what more could fortune add to his lustre and renown?
7959	But suppose any of them escaped so many dangers, and survived so many calamities, where was their reward at last?
7959	But what is it, that I am first to prohibit, what excess retrench to the ancient standard?
7959	Can I call you_ soldiers_?
7959	Did Augustus, even under the pressure of old age and infirmities, take so many journeys into Germany?
7959	Did he not next ensnare Marc Anthony, first by treaties, those of Tarentum and Brundusium; then by a marriage, that of his sister Octavia?
7959	For, during these days of frenzy what has been too horrid for you to commit?
7959	Gallio had forsooth discovered a recompense which had escaped the sagacity of the deified Augustus?
7959	He might, in truth, outlive and avoid the few and last days of Tiberius: but how escape the youth of his heir?
7959	Hence Cneius Piso asked him,"In what place, Caesar, will you choose to give your opinion?
7959	Here Asinius Gallus interposed:"I beg to know, Caesar,"says he,"what part of the government you desire for your share?"
7959	How therefore did parsimony prevail of old?
7959	In short, shall two common men dispossess the Neros and the Drusi, and to themselves assume the Empire of the Roman People?
7959	In truth, what a small force would all the soldiers arrived in the island appear; would the Britons but compute their own numbers?
7959	It was added, that the husbands were corrupted by their corrupt wives: and were therefore all single men uncorrupt?
7959	Messalinus was asked by Lucius Asprenas, in the presence of the Senate,"Whether by design he had omitted him?"
7959	Now to which should he repair first?
7959	Quando annona moderatior?
7959	Quando pax laetior?
7959	Shall we swear allegiance to Percennius and Vibulenus?
7959	The brother having informed him where, and in what fight, was next asked,"what reward he had received?"
7959	They asked,"did he mean to surrender Julius Sacrovir to the Senate, to try him for treason?"
7959	Tiberius too afterwards, when Pompeius Macer, the Praetor, consulted him"whether process should be granted upon this law?"
7959	To this audience what name shall I give?
7959	To war indeed we must go equipped and unencumbered; but after the fatigues of war, what was more allowable than the consolations of a wife?
7959	Upon him Tiberius fell with violent wrath, and, as if present, demanded, what business had he with the soldiers?
7959	What so sacred that you have not violated?
7959	What would be the consequence, if, by such a marriage, the strife were inflamed?
7959	When they were withdrawn,"How came you,"says he to his brother,"by that deformity in your face?"
7959	Where at least were the ceremonies and even outside of sorrow?"
7959	Where will our broils and wild contentions end?
7959	Where, oh where, Blesus, hast thou thrown his unoffending and mangled corpse?
7959	Why not inquired into the author of the poison?
7959	Why would he not rather have tortured the minister of the poison?
7959	Will Vibulenus and Percennius support us with pay during our service, and reward us with lands when dismissed?
7959	Yet I would not venture to aver that in Germany no vein of gold or silver is produced; for who has ever searched?
7959	_ Quid studiosa Cohors operum struit?
7959	_ Quis Parthum paveat?
7959	_ Roman citizens_ can I call you?
7959	and whither did they drag her?
7959	and would not the last visited be inflamed by being postponed?
7959	did we therefore send none into the provinces?
7959	do they at present fill with armed troops the fields of Philippi?
7959	how little to be weighed in the balance with others?
7959	or do I fire the Roman People, by inflammatory harangues, with the spirit of civil rage?
7959	or with the gorgeous vestments, promiscuously worn by men and women?
7959	or with the pictures, and works, and statues of brass, the wonders of art?
7959	or with the quantity of plate, silver, and gold?
7959	or, were their recompenses to be adjudged by many masters, but their punishments to remain without any restraint or moderator whatsoever?"
7959	there also to exercise his enmity to the legions, and oppose their interest?"
7959	to the Emperor or Senate?
7959	unless the same were his native country?
7959	were not most of them governed by many exorbitant appetites?
7959	what Senators were to be chosen?
7959	where the glory of ancient discipline?
7959	whether always the same, or a continued succession?
7959	whether those who were Magistrates, or those exercising no magistracy?
7959	whether young Senators, or such as had borne dignities?
7959	whither had they chased their Tribunes, whither their Centurions?"
7959	who to be omitted?
7959	why did you leave me at their mercy by snatching from me my sword, when with it I would have put myself out of their power?
7959	you who have beset with arms the son of your Emperor, confined him in your trenches, and held him in a siege?
7959	you who have trampled upon the supreme authority of the Roman Senate?
26294	''But what do you want fish for?''
26294	''But,''says my adversary,''for what purpose save evil did you dissect the fish brought you by your servant Themison?''
26294	''Is it reasonable,''I ask,''to demand of any one the reasons of another person''s private opinions?''
26294	''What is your point then?
26294	''What then?''
26294	''What,''he asks,''induced a free woman to marry you after thirteen years of widowhood?''
26294	''Why do you search for fish?
26294	''Why, before she married you, did she express certain opinions in a letter?''
26294	''Why,''says my accuser,''have you sought out particular kinds of fish?''
26294	''[ 26] Would you have anything more?
26294	(_ Cassius Longinus and Corvinus Celer give evidence._) Is it as I said?
26294	A small dowry instead of a large one?
26294	And how did they secure possession of that letter which must, as is usual in such affairs, have been sent to Pudentilla by some confidential servant?
26294	And what made his slave suspect that the walls had been blackened by night in particular?
26294	And why did so suspicious and conscientious a slave allow Quintianus to leave the house before having it cleaned?
26294	And why did you read out this evidence from a written deposition?
26294	And why should I seek to seduce her by flattery so absurd and coarse?
26294	Are you ignorant of the fact that there is nothing more pleasing for a man to look upon than his own image?
26294	Are you not at last ashamed of all your slanders?
26294	As for his colour, what can I say?
26294	But are all persons, who are the objects of love, magicians, just because the person in love with them chances to say so in a letter?
26294	But does that prove that whoever acquires fish is_ ipso facto_ a magician?
26294	But how did you proceed?
26294	But of what use are fish save to be cooked and eaten at meals?
26294	But why do I speak of groves or shrines?
26294	But why do I speak of these slaves?
26294	But why should I speak further of man?
26294	But, I ask you, is any one who does that a magician?
26294	Can not you conceive the possibility that she should show any affection save the affection of a mother for her son?
26294	Could anything be added to such a panegyric as this, delivered by the lips of an ex- consul?
26294	Could she prove it with one word?
26294	Did I need such a crowd to help me by holding the lustral victims during the lengthy rite?
26294	Did he covet her wealth?
26294	Did you come here to accuse me or to ask me questions?
26294	Did you hear the phrases which your brother Pontianus used in speaking of me?
26294	Did you, Aemilianus, write what has just been read out?
26294	Do you bring that as a reproach against me which is one of the reasons for the admiration with which Maximus and myself regard Aristotle?
26294	Do you dare then, Aemilianus, to match yourself against Avitus?
26294	Do you deny this, Aemilianus?
26294	Do you hear the condemnation of your lie?
26294	Do you hear these cries of protest that arise from all present?
26294	Do you hear, you who so rashly accuse the art of magic?
26294	Do you want to prove that he had a fit in my presence?
26294	Does night smoke differ from day smoke in being darker?
26294	Does not the opposition of these sophistic arguments remind you of brambles, that the wind has entangled one with another?
26294	Does the mere fact of my being a poet make me a wizard?
26294	Else tell us what you asked for?
26294	Else why did you not ask the gods for something?
26294	Else why did you write it?
26294	For on that assumption what living man could be more eloquent than myself?
26294	For what ampler commendation, what purer testimony could I produce in my support, what more eloquent advocacy?
26294	For what hound, what vulture hovering in the Alexandrian sky, could sniff out anything so far distant as Oea?
26294	For what man among you would pardon me one solecism or condone the barbarous pronunciation of so much as one syllable?
26294	Has he returned to Alexandria out of disgust at the state of his house?
26294	Has lying made you blind, or shall I rather say that from force of habit you are incapable of speaking the truth?
26294	Have I passed by the black- tail and the''thrush'', The sea- merle and the shadow of the sea?
26294	Have you breathed silent prayers to heaven in some temple?
26294	Have you found the book?
26294	Have you written a petition on the thigh of some statue?
26294	Have your advocates really never read that Marcus Antonius, a man who had filled the office of consul, had but eight slaves in his house?
26294	How did the fact of her having a fit profit Apuleius?''
26294	How have you dealt with the mother that bore you?
26294	How may I hope adequately to celebrate the honour to which your kindness has prompted you?
26294	How may my speech repay you worthily for the glory conferred by your action?
26294	I ask you, what is there lacking?
26294	I who am fool enough to speak seriously of such things in a law- court?
26294	If she had called me a consul, would that make me one?
26294	If that is so, why should I be forbidden to learn the fair words of Zalmoxis or the priestly lore of Zoroaster?
26294	If they be good, why do you accuse him?
26294	If you had discovered such definite proof of my sorceries, why did you not insist on my producing it in court?
26294	If you refuse, why did you demand the appearance of such a housefull?
26294	Injury, did I say?
26294	Insane?
26294	Is Epicurus right when he asserts that images proceed forth from us, as it were a kind of slough that continually streams from our bodies?
26294	Is Phaedra the only woman whom love has driven to write a lying letter?
26294	Is he washing his walls?
26294	Is it just to reproach a man for that which is regarded as no reproach to the animal kingdom, to the eagle, to the bull, to the lion?
26294	Is it likely that I should have permitted so large a number to be present on such an occasion, if they were too many to be accomplices?
26294	Is it not rather an insult to so distinguished a citizen as Claudius Maximus, and a false and slanderous persecution of myself?
26294	Is my name ever mentioned in the deed of sale?
26294	Is that sufficient?
26294	Is the price paid for this trifling property such as should excite any prejudice against me, or did my wife give me even so much as this small gift?
26294	Is the result of your uncle''s teaching this, that, if you were sure your sons would be like yourself, you should be afraid to take a wife?
26294	Is this a magic symbol or one that is common and ordinary?
26294	Is this a skeleton, this a goblin, is this the familiar spirit you asserted it to be?
26294	Is this the way to bring an accusation?
26294	Is this the way to indict a man on so serious a charge?
26294	Is this your letter?
26294	Is this your signature?
26294	Nay, what is there that does not absolutely convict you of obvious falsehood?
26294	Now what has it to do with the malpractices of the black art, if I write poems in praise of the boys of my friend Scribonius Laetus?
26294	Now, do you think it more the business of a magician than of a doctor, or indeed of a philosopher, to know and seek out remedies?
26294	Or did you infer that the fish were wanted for evil purposes because I paid to get them?
26294	Or do you regard it as disgraceful to pay continual attention to one''s own appearance?
26294	Or is it nothing mysterious and yet something connected with magic?
26294	Or is there something mysterious in fish and fish alone, hidden from all save sorcerers only?
26294	Or should we accept the view maintained by other philosophers that rays are emitted from our body?
26294	Quite natural, was it not?
26294	Sane, do you say?
26294	She excludes her devoted husband from the inheritance in favour of her most unfilial son?
26294	So that is the charge you bring against me?
26294	Tell me now, what is your contention?
26294	Tell me, what were the words with which she ended the letter, that poor bewitched, lunatic, insane, infatuated lady?
26294	That fishermen sought to procure me the fish?
26294	That she should refund her dowry to her sons rather than leave it in my possession?
26294	That that very Carbo who obtained supreme control of Rome had fewer by one?
26294	The hand of Philomela or Medea or Clytemnestra?
26294	The man who is quarrelling over the boundaries of lands, or he whose theme is the boundaries of good and evil?
26294	The orator when he wrangles with his opponent or the philosopher when he rebukes the vices of mankind?
26294	They realized, moreover, its strange absurdity( for who ever heard of fish being scaled and boned for dark purposes of magic?
26294	Was he in love with her beauty?
26294	Was it a marriage?
26294	Was it also some boy that bewitched him?
26294	Was it that you might have complete freedom for inventing lies in the absence of the subject of your slanders?
26294	Was it the colour of the smoke?
26294	Was she mad or sane when she wrote?
26294	Were they to count the grains of incense?
26294	What Palamedes, what Sisyphus, what Eurybates or Phrynondas could ever have devised such guile?
26294	What am I to do with men so stupid and uncivilized?
26294	What can the hands do, if they are fettered, or what the feet, if they are shackled?
26294	What can[58] the mind that rules and directs us do, if it be relaxed in sleep or drowned in wine or crushed beneath the weight of disease?
26294	What clearer evidence of the falseness of your accusations could be desired?
26294	What credence do you expect us to give you after this?
26294	What did he seek to get from her by so doing?
26294	What else is the significance of statues and portraits produced by the various arts?
26294	What else should the wretch do?
26294	What had I to gain by my magic that should lead me to attempt to win Pudentilla by love- philtres?
26294	What had I to gain from her?
26294	What had you hidden in your handkerchief?''
26294	What has become of that ferocious utterance with which you opened the indictment, couched in the name of my step- son?
26294	What if I take such interest and possess such skill in medicine as to search for certain remedies in fish?
26294	What if a young man or even an old man had fallen in my presence through a sudden stroke of disease or merely owing to the slipperiness of the ground?
26294	What if she had called me a painter, a doctor, or even an innocent man?
26294	What is it that you want?
26294	What is it you want?
26294	What is more readily come by than madness of speech and worthlessness of character?
26294	What is the result?
26294	What is there in the whole affair that could give you or any one else[29] a handle for accusing me?
26294	What is there left, Aemilianus, that in your opinion I have failed to refute?
26294	What is there that a philosopher should be ashamed to own?
26294	What is this parable, you ask me?
26294	What lacks there now to the honour of my statue, save the price of the bronze and the service of the artist?
26294	What lacks there to sanction and establish my glory and to set it on the topmost pinnacle of fame?
26294	What magic can surpass this?
26294	What more do you demand?''
26294	What more would you have?
26294	What motives for resentment has Aemilianus against me, even assuming him to be correctly informed when he accuses me of magic?
26294	What need had I of flattery, if I put my trust in magic?
26294	What need have we of change of governors?
26294	What of his lyre that flashes gold, gleams white with ivory, and shimmers with rainbow gems?
26294	What of his robes so fine in texture, so soft to the touch, aglow with purple?
26294	What of his song, so cunning and so sweet?
26294	What other motives can you allege?
26294	What profit of these short years, these fleeting months of office?
26294	What remains, in which any suspicion of sorcery can lie concealed?
26294	What shall I do?
26294	What then was his motive?
26294	What think you?
26294	What think you?
26294	What think you?
26294	What was the result?
26294	What, then, can such circumstances as these add to or take away from his virtues or his vices?
26294	What, then, is their claim to distinction?
26294	When does one and the same mirror seem now to withdraw the image into its depths, now to extrude it forth to view?
26294	Where in the world is Crassus?
26294	Which do you think should pay greatest attention to the decorousness of his appearance in the delivery of a speech?
26294	Which of these two points is of the slightest value as affording suspicion of sorcery?
26294	Which of us is most to blame?
26294	Who can call this a crime in a philosopher which would be no crime in a butcher or cook?
26294	Who did not recognize her mother''s pupil, when they saw her dyed lips, her rouged cheeks, and her lascivious eyes?
26294	Who ever heard any orator produce such likely ground for suspicion, such apt conjectures, such close- reasoned argument?
26294	Who is there of such gentle temper, but that this would wake him to fury?
26294	Who of you will suffer me to stammer in disorderly and faulty phrases such as might rise to the lips of madmen?
26294	Who would endure it if you made this a ground for accusing me of being a poisoner, merely because those drugs are capable of killing a man?
26294	Why again and under what circumstances are left and right reversed?
26294	Why are you silent?
26294	Why are you silent?
26294	Why are you struck dumb?
26294	Why did those feathers lie like lead and await the arrival of Crassus for so long?
26294	Why did you examine a sick woman?
26294	Why did you not add''He whom I indict is my teacher, my step- father, my mediator''?
26294	Why do I mention this?
26294	Why do concave mirrors when held at right angles to the rays of the sun kindle tinder set opposite them?
26294	Why do not you go farther and accuse me on many similar grounds?
26294	Why do not you prove me a magician by my own deeds instead of having recourse to the mere words of another?
26294	Why do you draw back?
26294	Why do you hesitate?
26294	Why do you refuse to look at it, now that you are free from all anxiety about the inheritance of your mother''s fortune?
26294	Why do you refuse to question them?
26294	Why do you turn pale?
26294	Why do you turn pale?
26294	Why is it that the strength of your speech lies in mere noise, while it is weak and flabby in point of facts?
26294	Why look round?
26294	Why should I only complain of what is past?
26294	Why then attribute his fall to magic rather than disease?
26294	Why this silence?
26294	Why, again, should I write in such faulty words, such barbarous language, I whom my accusers admit to be quite at home in Greek?
26294	Will any one, who chances to remember it, repeat the beginning of that particular passage in my discourse?
26294	Will you persist in this attitude, Aemilianus, if I can show that my verses were modelled upon Plato?
26294	Will you then deny that Solon was a serious man and a philosopher?
26294	With what more auspicious theme could I engage your ears?
26294	Would you accept any of these statements, simply because she had made them?
26294	Would you have me be ignorant, be silent, as to these details?
26294	Would you like me to tell you what I had wrapped up in a handkerchief and entrusted to the care of Pontianus''household gods?
26294	You have demanded fifteen slaves to support an accusation of magic; how many would you be demanding if it were a charge of violence?
26294	and it was a mere slip of the tongue when you indicted me for practising the black art?
26294	have I passed by Scarus?
26294	is this the way you accuse your victims?
26294	or a seasonable banquet?
26294	or any other crowded ceremony?
26294	or to knock Thallus down?
26294	or you who are slanderous enough to include such charges in your indictment?
26294	or, as is more likely, is the glutton feeling ill after his debauch?
26294	to know how far such things reveal the workings of providence, or to swallow all the tales his father and mother told him of the immortal gods?
26294	you asked,''Did she die?''
47676	What are you doing?
47676	Whence was Corinna made acquainted with your escapade? 47676 Why, haughty Tragedy,"said she,"dost thou attack me with high- sounding words?
47676	''Am I always then to be made the subject of fresh charges?'']
47676	''Quid tua nunc Isis mihi Delia?
47676	''Quin''seems to be a preferable reading to-''quid?'']
47676	All_ this_ I could endure; but who could allow the fair to arise_ thus_ early, except_ the man_ who has no mistress of his own?
47676	Am I mistaken, or was there a branch of myrtle in her right hand?
47676	Am I mistaken?
47676	Am I mistaken?
47676	Am I to dread nothing?
47676	Am I to yield?
47676	An accomplice in the escapade will receive everlasting honour; and what is less trouble than_ merely_ to hold your tongue?
47676	And am I then only as a guest to look upon the fair so much beloved?
47676	And besides: Was it not so fine, that you were afraid to dress[ 205] it; just like the veils[ 206] which the swarthy Seres use?
47676	And can you touch that right hand, by which some person has met his death?
47676	And can you, my life, enfold him in your charming arms?
47676	And canst thou never be other than severe?
47676	And could I then endure, repulsed so oft from thy doors, to lay a free- born body upon the hard ground?
47676	And did I behold it, when the wearied paramour came out of your door, carrying off his jaded and exhausted sides?
47676	And did Orestes, the guilty avenger of his father, the punisher of his mother, dare to ask for weapons against the mystic Goddesses?
47676	And first she spoke;"And when will there be an end of thy loving?
47676	And have I then in reality as well as in name found you full of duplicity?
47676	And have I_ not_, too, declared that if any one can commit the sin with a bondwoman, that man must want a sound mind?
47676	And justly; for why have I made proclamation[ 648] of her charms?
47676	And shall I then, to my sorrow, forsooth, never be forbidden admission?
47676	And shall there be another, to take pleasure in being touched_ by you?_ And will you, conveniently placed below, be keeping warm the bosom of another?
47676	And shall there be another, to take pleasure in being touched_ by you?_ And will you, conveniently placed below, be keeping warm the bosom of another?
47676	And the wretched Hector, dragged by the Hæmonian steeds?
47676	And what you do in secret, to say openly that it is done?
47676	And who, then, would take care to place the frankincense in his devotion upon the altars?
47676	And whom do you not please?
47676	And why beat thy open breast with frenzied hand?
47676	And why does no white fillet[ 585] bind thy hair tied up?
47676	And why pluck the sour apples with relentless hand?
47676	And why that the hard stones followed the lyre[ 663] as it was struck?
47676	And will you make known your frailties to malicious report?
47676	And will you make proof of your own criminality?
47676	And would I, forsooth, ask_ such a thing_ of a servant, who is so faithful to you?
47676	And, hallowed Poet, have the flames of the pile consumed thee, and have they not been afraid to feed upon that heart of thine?
47676	And_ why_, in my own camp, am I_ thus_ wounded?
47676	Another is running through the complaining strings with active finger; who could not fall in love with hands so skilled?
47676	Are my sufferings a pain to thee?
47676	Are you delaying?
47676	Begin to enquire who it is that so often stealthily paces thy threshold?
47676	Besides; did not enduring love for the Arcadian maid force Alpheus[ 574] to run through various lands?
47676	But, if you had let it alone, what was more plenteous than it?
47676	But, meanwhile, should you like to receive the gentle breeze which the fan may cause,[ 530] when waved by my hand?
47676	Can any one believe that she takes delight in the tears of lovers, and is duly propitiated with misery and single- blessedness?
47676	Can you, my life, rush into his embrace?
47676	Do you inquire why I am changed?
47676	Elegy justly asks Tragedy, why, if she has such a dislike to Elegiac verses, she has been talking in them?
47676	Fool, what is slumber but the image of cold death?
47676	Gazing on I know not what, could I speak of the rivers[ 590] Acheloüs and Inachus, and could I, Nile, talk of thy name?
47676	Happy the man, who proves the delights of Love?
47676	He, too, who wasted as many of his years in wandering as in warfare?
47676	Her husband, too, is not in his senses; for who would toil at taking care of that of which no part is lost, even if you do not watch it?
47676	I am not greater than the descendant of Tantalus, nor greater than Achilles; why should I deem that a disgrace to me, which was becoming for monarchs?
47676	I cried out;"whither are you taking those transports that belong to me?
47676	If you should miss that, what good fortune will there be for you?
47676	Is Heliconian Tempe thine?
47676	Is even his own lyre hardly safe now for Phoebus?
47676	Is it that I have blushed?
47676	Is it that, making a slip in any expression, I have given any guilty sign of our stealthy amours?
47676	Is that which is everywhere, thine?
47676	Is there any fair one that casts down her modest eyes?
47676	Let the protection of a closed gate be of value to cities when besieged;_ but_ why, in the midst of peace are you dreading warfare?
47676	Of what use is it to be blunting thy barbed darts against bare bones?
47676	Of what use is the swift Achilles celebrated by me?
47676	On not seeing them, I am on fire; what would be the consequence if they_ were seen?_ You are heaping flames upon flames, water upon the sea.
47676	Only that a refusal might be united to a betrayal?
47676	Or by struggling_ against it_, am I to increase this sudden flame?
47676	Or did the door- posts creak with the turning hinge, and did the shaken door give the jarring signal?
47676	Or does she fancy that her escapade was not known?
47676	Or does_ Love_ come unawares and cunningly attack in silent ambush?
47676	Or else, to my own disgrace, to have torn her tunic from its upper edge down to the middle?
47676	Or has she gained fame by my poems?
47676	Or is the heat I feel, rather that of my own passion, and not of the weather, and is the love of the fair burning my inflamed breast?
47676	Or what Deities am I to complain of, as waging war against me?
47676	Or what star must I consider to be the enemy of my destiny?
47676	Or_ like_ the thread which the spider draws out with her slender legs, when she fastens her light work beneath the neglected beam?
47676	Remorseless one, whither dost thou hasten?
47676	Shall I heave no sighs in my sleep?
47676	Should I ask of Achelous,"Where now are thy horns?"
47676	Should I not have been punished had I struck the humblest Roman[ 085] of the multitude?
47676	Tell me what Tereus, or what Jason excites you to pierce your body with an anxious hand?
47676	The elm loves the vine,[ 471] the vine forsakes not the elm: why am I_ so_ often torn away from my love?
47676	The night, too, long as it is, have I passed without sleep; and why do the weary bones of my restless body ache?
47676	The rest, who knows not?
47676	Those joys, which are so equally sweet to both, why does the one sell, and_ why_ the other buy them?
47676	Though they be fictions,[ 414]_ yet_ all will I believe as truth; why should I not myself encourage what is my own wish?
47676	Thy sway, O youth, is great, and far too potent; why, in thy ambition, dost thou attempt a new task?
47676	To her said Nemesis:"What dost thou say?
47676	To what purpose surround cities with turreted fortifications?
47676	Was not one damsel sufficient for my anxiety?
47676	Wast thou married to the old fellow by my contrivance?
47676	We ask that through you we may be enabled to love in safety; what can there be more harmless than these our prayers?
47676	What age is to be forgetful of Varro,[ 232] and the first ship_ that sailed_, and of the golden fleece sought by the chief, the son of Æson?
47676	What availed his father, what, his mother, for Ismarian Orpheus[ 615] What, with his songs to have lulled the astounded wild beasts?
47676	What avails it me thus to have hastened?
47676	What avails it that_ ever_ since you were given, you pleased my mistress?
47676	What can this or that son of Atreus do for me?
47676	What do I want with you, ye ministers of death and criminality?
47676	What does sacrifice avail thee?
47676	What free man would wish to have amorous intercourse with a bondwoman, and to embrace a body mangled with the whip?
47676	What hast thou to do with the sea?
47676	What have I now to do, Delia, with your Isis?
47676	What have I to do with one so easy, what with such a pander of a husband?
47676	What if Triton arouses the agitated waves?
47676	What if thou didst flow according to some fixed rule,[ 588] a river of some note?
47676	What if thy fame was mighty throughout the earth?
47676	What if[ 199] she had not once burned with passion for Cephalus?
47676	What is the price of such and such a thing?
47676	What madness is it to confess in light of day what lies concealed in night?
47676	What the beauty of your rare plumage?
47676	What thirsty traveller has been able to drink of thee then?
47676	What to have given so little time to rest?
47676	What to have made the night all one with the day?
47676	What would you do to an enemy, who thus shut out the lover?
47676	What your voice so ingenious at imitating sounds?
47676	What, furious torrent, hast thou against me?
47676	What, in my anger, ought I to pray, but that an old age of rottenness may consume you, and that your wax may be white with nasty mould?]
47676	What, lying apart[ 621] in a forsaken bed?
47676	What, wretched man, art thou about?
47676	When Pergamus fell, conquered in a war of twice five years:[ 415] out of so many, how great was the share of renown for the son of Atreus?
47676	When have I not kept close fastened to your side as you walked,[ 642] myself your keeper, myself your husband, myself your companion?
47676	Whither art thou hastening, hated by the men, detested by the fair?
47676	Whither have gone thy vestments?
47676	Whither the careful handmaid is carrying, or whence bringing back, the tablets?
47676	Whither, Aurora, art thou hastening?
47676	Who has said, with grateful lips,"Mayst thou flow on for ever?"
47676	Who is to dread arms_ such_ as these?
47676	Who may not go out to face them?
47676	Who would arm Phoebus, graceful with his locks, with the sharp spear, while Mars is striking the Aonian lyre?
47676	Who would have destroyed the resources of Priam, if Thetis, the Goddess of the waves, had refused to bear_ Achilles_, her due burden?
47676	Who, except either the soldier or the lover, will submit to both the chill of the night, and the snows mingled with the heavy showers?
47676	Why add leaves to the trees, why stars to the heavens filled_ with them?_ Why additional waters to the vast ocean?
47676	Why add leaves to the trees, why stars to the heavens filled_ with them?_ Why additional waters to the vast ocean?
47676	Why are you complaining that hair so badly treated is gone?
47676	Why didst thou choose a beauty for thyself, if she was not pleasing unless chaste?
47676	Why do I complain, and why blame all the heavens?
47676	Why do I hesitate?
47676	Why do I see your hair disarranged more than happens in sleep, and your neck bearing the marks of teeth?
47676	Why do I so often espy letters sent and received?
47676	Why do you deprive the loaded vine of its growing grapes?
47676	Why do you require the son of Venus to be prostituted at a price?
47676	Why do you shrink away in vain?
47676	Why does thy torch burn, thy bow pierce, thy friends?
47676	Why mention Proteus, and the Theban seed,[ 659] the teeth?
47676	Why mention the base perjuries of your perfidious tongue?
47676	Why must that delight prove a loss to me, to you a gain, for which the female and the male combine with kindred impulse?
47676	Why not seek the heavens[ 603] as well, for a third realm?
47676	Why now, am I courted[ 586] for any nuptials, a Vestal disgraced, and to be driven from the altars of Ilium?
47676	Why one side and the other[ 673] tumbled, of your couch?
47676	Why pierce[ 443] your own entrails, by applying instruments, and_ why_ give dreadful poisons to the_ yet_ unborn?
47676	Why refuse me, ungrateful one, and why invent new apprehensions?
47676	Why should I be punished in my affections, if thy husband does decay through_ length of_ years?
47676	Why should I be sad, when thy daughter has been found again by thee, and rules over realms, only less than Juno in rank?
47676	Why should I mention Asopus, whom Thebe, beloved by Mars,[ 576] received, Thebe, destined to be the parent of five daughters?
47676	Why should I mention the affectionate prayers of my anxious mistress in your behalf; prayers borne over the seas by the stormy North wind?
47676	Why should I_ think of_ Fortune, should she never care to deceive me?
47676	Why so oft she lies in her couch apart?
47676	Why that there were bulls, which vomited flames from their mouths?
47676	Why thus delay our mutual transports?
47676	Why wandering thus alone?
47676	Why weepest thou, and why spoil thy eyes wet with tears?
47676	Why, Erycina, dost thou everlastingly double my pangs?
47676	Why, Philomela, are you complaining of the cruelty of_ Tereus,_ the Ismarian tyrant?
47676	Why, charioteer, that thy sisters distil amber tears?
47676	Why, churlish river, interrupt the journey once commenced?
47676	Why, silly girl, do you lay down the mirror[ 214] with disconsolate hand?
47676	Why, then, dost thou not choose some one else, for so great long- suffering to please?
47676	Why; did not Ajax, too,[ 080] the owner of the sevenfold shield, slaughter the flocks that he had caught along the extended plains?
47676	Will it ever be night for me, with no one for an avenger?
47676	Yellow Ceres, having thy floating locks crowned with ears of corn, why dost thou interfere with my pleasures by thy rites?
47676	[ 005]"Who, cruel boy, has given thee this right over my lines?
47676	[ 028]_ And_ shall he, when he pleases, be placing his hand upon your neck?
47676	[ 081] And could I then tear her tresses so well arranged; and were not her displaced locks unbecoming to my mistress?
47676	[ 183] In my madness, have I entrusted my courtship to these, and have I given soft words to be_ thus_ carried to my mistress?
47676	[ 478] What would she not be ready to give to be so?
47676	[ 541] What art thou about?
47676	[ 553] Tell me, ye Gods, if with impunity she has proved false to you, why have I suffered, punishment for the deserts of another?
47676	[ 595] Perhaps, too, he will tell how often he has stabbed a man; covetous one, will you touch the hand that confesses this?
47676	[ 602] To what purpose turn hostile hands to arms?
47676	[ 620] Of what use are now the''sistra''of Egypt?
47676	[ 640] And did I then, like a slave, keep watch before thy street door, for some stranger I know not whom, that you were holding in your embrace?
47676	[ 660] Why that they are now Goddesses of the sea, who once were ships?
47676	[ 661] Why that the light of day fled from the hellish banquet[ 662] of Atreus?
47676	_ And_ for why?
47676	_ And_ shall I have a greater privilege against my mistress?
47676	_ But_ what need is there for wearying her fingers with holding the pen?
47676	_ But_ why enlarge on every point?
47676	_ But_ why wish for impossibilities?
47676	_ and_ why is my case so stare?
47676	``` Num mea Thessalico languent tlevota veneno Co```` rpora?
47676	``` Quid juvet, ad surdas si cantet Phemius aures?
47676	``` Quin istic pudibunda jaces, pars pessima nostri?
47676	``` Quo mihi fortunæ tantum?
47676	``` Sagave Puniceâ defixit nomina cerâ,```` Et medium tenues in jecur egit acus?
47676	``` Sed postquam nullas consurgere posse per artes,```` Immemoremque sui procubuisse videt;``` Quid me ludis?
47676	```` Quas nunc concipiam per nova vota preces?
47676	```` Quid, nisi possedi dives avarus opes?
47676	ait; quis te, male sane, jubebat```` Invxtum nostro ponere membra toro?
47676	and why the Gods forsworn[ 643] for my destruction?
47676	did I in my madness relate to this stream the loves of the rivers?
47676	num misero carmen et herba nocent?
47676	or does sleep( who but ill befriends the lover) give to the winds my words, as they are repelled from your ear?
47676	quo régna sine usu?
47676	the credit which once prevailed in your behalf, now fail to prevail in my own favour?
47676	what avail me those sistra so often shaken by your hand?'']
47676	what does this poet of yours make you a present of besides his last verses?
47676	where is that tenderness of heart of yours?
47676	why dost thou torment me, who,_ thy_ soldier, have never deserted thy standards?
47676	why is she so well known to herself?
47676	why, for you, must I dread the Zephyrs, and the Eastern gales, and the cold Boreas, and the warm wind of the South?
7278	Had Greece but been as carping and as cold To new productions, what would now be old? 7278 Have you a mother, father, kin, To whom your life is precious?"
7278	How''s this?
7278	How,--anon He rambles off,--"how get you on, You and Maecenas?
7278	I''ve nothing in the world to do, And what''s a paltry mile or two? 7278 Is it so?
7278	Pyrrha, what slender boy, in perfume steeped, Doth in the shade of some delightful grot Caress thee now on couch with roses heaped? 7278 The Parthian, under Caesar''s reign, Or icy Scythian, who can dread, Or all the tribes barbarian bred By Germany, or ruthless Spain?
7278	What witch, what magician, with drinks and with charms, What god can effect your release from her harms? 7278 Whence, friends, and whither to?"
7278	Why doth he shun The Campus Martius''sultry glare? 7278 Why wilt thou kill me with thy boding fears?
7278	With what poison is this that my vitals are heated? 7278 You wo n''t?
7278	You''d have a speedy doom? 7278 ''But has he spoken?'' 7278 ''I say, where are you pushing to? 7278 ''The Thracian gladiator, can One match him with the Syrian?'' 7278 ''What shook the stage, and made the people stare?'' 7278 --And is Quinctilius, then, weighed down by a sleep that knows no waking?"
7278	12)?
7278	18):--"For me, when freshened by my spring''s pure cold, Which makes my villagers look pinched and old, What prayers are mine?
7278	2), we see what was the discipline he applied to himself--"You''re not a miser: has all other vice Departed in the train of avarice?
7278	2)--"Three hungry guests for different dishes call, And how''s one host to satisfy them all?"
7278	24), when a friend of signal nobleness and purity is suddenly struck down--"_Ergo Quinctilium perpetuus sopor urget_?"
7278	All I meet Accost me thus--''Dear friend, you''re so Close to the gods, that you must know: About the Dacians, have you heard Any fresh tidings?
7278	And does he still aspire To marry Theban strains to Latium''s lyre, Thanks to the favouring muse?
7278	And wherefore should it be so, when Augustus has at command the genius of such men as Virgil and Varius?
7278	And, when the bird''s cooked, what becomes of its splendour?
7278	Are you afraid it will damage your reputation with posterity to be thought to have been one of my intimates?"
7278	Are you all deaf?''
7278	At length the town mouse;"What,"says he,"My good friend, can the pleasure be, Of grubbing here, on the backbone Of a great crag with trees o''ergrown?
7278	But after me as still he came,"Sir, is there anything,"I cried,"You want of me?"
7278	But is this any reason you should not apply Your superfluous wealth to ends nobler, more high?
7278	But not about our neighbours''houses, Or if''tis generally thought That Lepos dances well or not?
7278	But what concerns us nearer, and Is harmful not to understand, By what we''re led to choose our friends,-- Regard for them, or our own ends?
7278	But where are the fever and the strong pulse of passion which, in less ethereal mortals, would be proper to such a theme?
7278	By viper''s blood-- certes, it can not be less-- Stewed into the potherbs; can I have been cheated?
7278	Can you make of the feathers you prize so a feast?
7278	Can you make sport of portents, gipsy crones, Hobgoblins, dreams, raw head and bloody bones?
7278	Did not Achilles succumb to Briseis, Ajax to Tecmessa, Agamemnon himself to Cassandra?
7278	Do n''t talk to me of taste, Ofellus continues--"Will it give you a notion If this pike in the Tiber was caught, or the ocean?
7278	For whom dost thou thine amber tresses knot"With all thy seeming- artless grace?
7278	Gibbon speaks contemptuously of many of the incidents recorded in this poem, asking,"How could a man of taste reflect on them the day after?"
7278	Give you up, or my cause?"
7278	HE.--What, if our ancient love return, And bind us with a closer tie, If I the fair- haired Chloë spurn, And as of old, for Lydia sigh?
7278	Have they rain- water or fresh springs to drink?
7278	Have we never encountered a piscatory Gargilius near the Spey or the Tweed?
7278	He that once recked of neither dust nor sun, Why rides he there,"First of the brave, Taming the Gallic steed no more?
7278	How should it have been otherwise?
7278	How think ye then?
7278	I am sure he could not have written any two consecutive stanzas of Horace; and if he could not, who could?"
7278	I, choked with rage, said,"Was there not Some business, I''ve forgotten what, You mentioned, that you wished with me To talk about, and privately?"
7278	If better course none offer, why should we Not seize the happy auspices, and boldly put to sea?
7278	If it used''twixt the bridges to glide and to quiver, Or was tossed to and fro at the mouth of the river?"
7278	If she had injured him, what of that?
7278	In what does good consist, and what Is the supremest form of that?
7278	In what state did Horace find Italy after his return from Philippi?
7278	Is his flesh than the capon''s more juicy or tender?
7278	Is it so?
7278	Just at this moment who but my Dear friend Aristius should come by?
7278	Like the Persian poet, Omar Khayyám, this is ever in his thoughts--"What boots it to repeat, How Time is slipping underneath our feet?
7278	Or Canidia, did she cook the villainous mess?
7278	Or do ambitious longings, angry fret, The terror of the grave, torment you yet?
7278	Or haply rage And mouth in bombast for the tragic stage?"
7278	Or what young"oiled and curled"Oriental prince is for the future to pour out his wine for him?
7278	Or why should you dare To think that misfortune will never o''ertake you?
7278	Our temples, why should they be tumbling to wrack?
7278	SHE.--Though lovelier than yon star is he, And lighter thou than cork-- ah why?
7278	Say, are not these a sight, To warn a man from squandering his patrimonial means?''
7278	Says me nay?"
7278	So, when from town and all its ills I to my perch among the hills Retreat, what better theme to choose Than satire for my homely Muse?
7278	The best need large grains of allowance, and to whom should these be given if not to friends?
7278	The man who, you find, Has by luxuries pampered both body and mind?
7278	The stately Epic Varius leads along, And where is voice so resonant, so strong?
7278	Then why not sing, rejoins Trebatius, his justice and his fortitude,"Like sage Lucilius, in his lays To Scipio Africanus''praise?"
7278	To what good, he asks, all this turmoil and disquiet?
7278	To which of the royal damsels does he intend to throw the handkerchief, having first cut down her princely betrothed in single combat?
7278	To- day though driven from his gate, What matter?
7278	Unborn To- morrow, and dead Yesterday, Why fret about them if To- day be sweet?".
7278	What is this?
7278	What pleasure will you extract from these, which a moderate estate will not yield in equal, if not greater, measure?
7278	What shall stop him, who starts at break of day From sleeping Rome, and on the Lucrine sails Before the sunshine into twilight pales?"
7278	What standard works would there have been, to come Beneath the public eye, the public thumb?"
7278	What then had he to gain by courting the favour of the head of the state?
7278	What to the oak and ilex, that afford Fruit to the cattle, shelter to their lord?
7278	What would you have, you madman, you?''
7278	What, but that rich Tarentum must have been Transplanted nearer Rome, with all its green?
7278	Where That colour?
7278	Where now that beauty?
7278	Where those movements?
7278	Wherefore do you not Despatch this King here on the spot?
7278	Which tract is best for game?
7278	Who could take amiss the rebuke of the kindly satirist, who was so ready to show up his own weaknesses?
7278	Who dance with such distinguished grace?
7278	Who will best meet reverses?
7278	Who would venture to deal in this way with the Eleanore, and"rare pale Margaret,"and Cousin Amy, of Mr Tennyson?
7278	Who''d not to these wild woods prefer The city, with its crowds and stir?
7278	Whom will Venus[1] send To rule our revel?
7278	Why cast such very merciless stones at one who, by his own avowal, had erewhile witched his very soul from him?
7278	Why do his arms no livid bruises soil, He, once so skilled,"The disc or dart Far, far beyond the mark to hurl?
7278	Why doth he shrink from Tiber''s yellow wave?
7278	Why is this?
7278	Why rejoice to see this once beautiful creature the scoff of all the heartless young fops of Rome?
7278	Why thus abhor"The wrestlers''oil, As''twere from viper''s tongue distilled?
7278	Why, oh Maecenas, why?
7278	Why, then, should he have felt thus abashed?
7278	Why?
7278	Will you here Stand witness?"
7278	Would you Affront the circumcised Jew?"
7278	Wretch, of all this great heap have you nothing to spare For our dear native land?
7278	You ask, how is this?
7278	You so rich, why should any good honest man lack?
7278	You''d praise the climate; well, and what d''ye say To sloes and cornels hanging from the spray?
7278	You''re bloated by ambition?
7278	he cried with loud uproar,"Where are you off to?
7278	how now, ye knaves, Inside three hundred people stuff?
7278	is there nobody about?
7278	my dear fellow, how d''ye do?"
7278	on which sea- coast Urchins and other fish abound the most?
7278	see you not, when striding down The Via Sacra[ 1]in your gown Good six ells wide, the passers there Turn on you with indignant stare?
7278	shall we wreaths of oozy parsley trim,"Or simple myrtle?
7278	when in you shall I Myself, eased of unpeaceful thoughts, espy?
7278	when, when shall I be made The happy tenant of your shade?
785	Again, Where can the billows yield a way, so long As ever the fish are powerless to go?
785	Again, behold we not the monuments Of heroes, now in ruins, asking us, In their turn likewise, if we do n''t believe They also age with eld?
785	Again, gold unto gold Doth not one substance bind, and only one?
785	Again, shall taste Accuse this touch or shall the nose confute Or eyes defeat it?
785	Again, why never hurtles Jupiter A bolt upon the lands nor pours abroad Clap upon clap, when skies are cloudless all?
785	Again, why see we among objects some Of heavier weight, but of no bulkier size?
785	And O how Canst thou believe he shoots at one same time Into diverse directions?
785	And first, Why doth the mind of one to whom the whim To think has come behold forthwith that thing?
785	And hast thou never marked With what a force the water will disgorge Timber and beam?
785	And is not brass by tin joined unto brass?
785	And out of what does Ether feed the stars?
785	And seest thou not how those whom mutual pleasure Hath bound are tortured in their common bonds?
785	And seest thou not, indeed, How widely one small water- spring may wet The meadow- lands at times and flood the fields?
785	And so I''ll follow on, and whereso''er thou set The extreme coasts, I''ll query,"what becomes Thereafter of thy spear?"
785	And the mare''s filly why not trained so well As sturdy strength of steed?
785	And the rest Of all those monsters slain, even if alive, Unconquered still, what injury could they do?
785	And too, when all is said, What evil lust of life is this so great Subdues us to live, so dreadfully distraught In perils and alarms?
785	And what besides of those first particles Whence soul and mind must fashioned be?--Seest not How nice and how minute?
785	And what is there so horrible appears?
785	And what motions, too, They give and get among themselves?
785	And why Doth he himself allow it, nor spare the same Even for his enemies?
785	And why is never a child''s a prudent soul?
785	And, contrariwise, if wills he to o''erwhelm us, Quite off our guard, with fire, why thunders he Off in yon quarter, so that we may shun?
785	BOOK V PROEM O WHO can build with puissant breast a song Worthy the majesty of these great finds?
785	Beside these matters, why Doth nature feed and foster on land and sea The dreadful breed of savage beasts, the foes Of the human clan?
785	Besides are seeds of soul there left behind In the breathless body, or not?
785	Besides, if''tis his will that we beware Against the lightning- stroke, why feareth he To grant us power for to behold the shot?
785	But ask the mourner what''s the bitterness That man should waste in an eternal grief, If, after all, the thing''s but sleep and rest?
785	But should some say that always souls of men Go into human bodies, I will ask: How can a wise become a dullard soul?
785	For hast thou not observed How eyes, essaying to perceive the fine, Will strain in preparation, otherwise Unable sharply to perceive at all?
785	For how, I ask, can things so varied be, If formed of fire, single and pure?
785	For what could hurt us now that mighty maw Of Nemeaean Lion, or what the Boar Who bristled in Arcadia?
785	For what may we surmise A blow inflicted can achieve besides Shaking asunder and loosening all apart?
785	For where can scaly creatures forward dart, Save where the waters give them room?
785	For which will last against the grip and crush Under the teeth of death?
785	For whither shall we make appeal?
785	For who of us Wondereth if some one gets into his joints A fever, gathering head with fiery heat, Or any other dolorous disease Along his members?
785	For why could he mark everything by words And utter the various sounds of tongue, what time The rest may be supposed powerless To do the same?
785	How stars and constellations drop to earth, Seest not?
785	Indeed, and were there not For each its procreant atoms, could things have Each its unalterable mother old?
785	Is''t not serener far than any sleep?
785	Nay, why, then, aim they at eternal wastes, And spend themselves in vain?--perchance, even so To exercise their arms and strengthen shoulders?
785	Now what is there so sad about it all?
785	O why most oft Aims he at lofty places?
785	O why not rather make an end of life, Of labour?
785	Or darest thou Contend that never hath it come to pass That divers strokes have happened at one time?
785	Or do the idols watch upon our will, And doth an image unto us occur, Directly we desire-- if heart prefer The sea, the land, or after all the sky?
785	Or else the air?
785	Or how can mind wax strong Coequally with body and attain The craved flower of life, unless it be The body''s colleague in its origins?
785	Or how, when thus restored, may daedal Earth Foster and plenish with her ancient food, Which, kind by kind, she offers unto each?
785	Or lest its house, Outworn by venerable length of days, May topple down upon it?
785	Or shall the ears have power to blame the eyes, Or yet the touch the ears?
785	Or what new factor could, After so long a time, inveigle them-- The hitherto reposeful-- to desire To change their former life?
785	Or what''s the purport of its going forth From aged limbs?--fears it, perhaps, to stay, Pent in a crumbled body?
785	Or, again, O what could Cretan Bull, or Hydra, pest Of Lerna, fenced with vipers venomous?
785	Our gratefulness, O what emoluments could it confer Upon Immortals and upon the Blessed That they should take a step to manage aught For sake of us?
785	Seest thou not also how the clouds be sped By contrary winds to regions contrary, The lower clouds diversely from the upper?
785	Seest thou not, Besides, how drops of water falling down Against the stones at last bore through the stones?
785	Then for what reason shoots he at the sea?-- What sacrilege have waves and bulk of brine And floating fields of foam been guilty of?
785	Then what the difference''twixt the sum and least?
785	Then, why may yonder stars in ether there Along their mighty orbits not be borne By currents opposite the one to other?
785	What marvel, then, that mind doth lose the rest, Save those to which''thas given up itself?
785	What power, in sum, Can raise with agile leap our body aloft, Save energy of mind which steers the limbs?
785	What then?
785	What, then''s, the principle?
785	Whence may the water- springs, beneath the sea, Or inland rivers, far and wide away, Keep the unfathomable ocean full?
785	Wherefore stalks at large Death, so untimely?
785	Whither have sunk so oft so many deeds Of heroes?
785	Why behold we Marks of his lightnings most on mountain tops?
785	Why do the seasons bring Distempers with them?
785	Why do those deeds live no more, Ingrafted in eternal monuments Of glory?
785	Why rouseth he beforehand darkling air And the far din and rumblings?
785	Why suffer they the Father''s javelin To be so blunted on the earth?
785	Why this bemoaning and beweeping death?
785	for what More certain than our senses can there be Whereby to mark asunder error and truth?
785	the blood?
785	the bones?
785	the fire?
785	the moist?
785	which then?
785	why keep we not Some footprints of the things we did of, old?
785	why not with mind content Take now, thou fool, thy unafflicted rest?
1591	''And do you not pursue after pleasure as a good, and avoid pain as an evil?''
1591	''And have you not a similar way of speaking about pain?
1591	''And is this a sort of thing which is of the nature of the holy, or of the nature of the unholy?''
1591	''Are these things good for any other reason except that they end in pleasure, and get rid of and avert pain?
1591	''But how,''he will reply,''can the good be unworthy of the evil, or the evil of the good''?
1591	''But in what will he be better?''
1591	''By what?''
1591	''Shall this be the manner in which I am to distribute justice and reverence among men, or shall I give them to all?''
1591	( 3) Again, would parents who teach her sons lesser matters leave them ignorant of the common duty of citizens?
1591	--and I were to answer, just: would you vote with me or against me?
1591	--how would you answer him?
1591	--they would acknowledge that they were not?
1591	--they would agree to the latter alternative, if I am not mistaken?
1591	--they would assent to me?
1591	--we should answer,''Yes,''if I am not mistaken?
1591	Again we knocked, and he answered without opening: Did you not hear me say that he is not at home, fellows?
1591	And are justice and holiness opposed to one another?''
1591	And are not these confident persons also courageous?
1591	And because of that ignorance they are cowards?
1591	And by what is he overcome?
1591	And do men have some one part and some another part of virtue?
1591	And do the cowards knowingly refuse to go to the nobler, and pleasanter, and better?
1591	And do you remember that folly has already been acknowledged by us to be the opposite of wisdom?
1591	And do you think that a man lives well who lives in pain and grief?
1591	And do you think that the ode is a good composition, and true?
1591	And do you think, I said in a tone of surprise, that justice and holiness have but a small degree of likeness?
1591	And do you think, he said, that the two sayings are consistent?
1591	And does not the poet proceed to say,''I do not agree with the word of Pittacus, albeit the utterance of a wise man: Hardly can a man be good''?
1591	And first, you would agree with me that justice is of the nature of a thing, would you not?
1591	And foolish actions are done by folly, and temperate actions by temperance?
1591	And good sense is good counsel in doing injustice?
1591	And have they not been shown to be cowards through their ignorance of dangers?
1591	And have you an answer for him?
1591	And have you not seen persons utterly ignorant, I said, of these things, and yet confident about them?
1591	And if he were further to ask: What is the wisdom of the Sophist, and what is the manufacture over which he presides?--how should we answer him?
1591	And if honourable, then good?
1591	And if not base, then honourable?
1591	And in causing diseases do they not cause pain?
1591	And in opposite ways?
1591	And is going to battle honourable or disgraceful?
1591	And is it partly good and partly bad, I said, or wholly good?
1591	And is not ignorance the having a false opinion and being deceived about important matters?
1591	And is not wisdom the very opposite of folly?
1591	And is the good that which is expedient for man?
1591	And is there anything good?
1591	And is there not a contradiction?
1591	And might you not, I said, affirm this of the painter and of the carpenter also: Do not they, too, know wise things?
1591	And one thing is done by temperance, and quite another thing by folly?
1591	And shall I argue with them or with you?
1591	And suppose that he turned to you and said,''Is this true, Protagoras?
1591	And suppose that he went on to say:''Well now, is there also such a thing as holiness?''
1591	And suppose that he went to Orthagoras the Theban, and heard him say the same thing, and asked him,''In what shall I become better day by day?''
1591	And temperance is good sense?
1591	And temperance makes them temperate?
1591	And that is done strongly which is done by strength, and that which is weakly done, by weakness?
1591	And that which is done in opposite ways is done by opposites?
1591	And that which is done in the same manner, is done by the same; and that which is done in an opposite manner by the opposite?
1591	And that which is done with swiftness is done swiftly, and that which is done with slowness, slowly?
1591	And that which was done foolishly, as we further admitted, was done in the opposite way to that which was done temperately?
1591	And that which was done temperately was done by temperance, and that which was done foolishly by folly?
1591	And the courageous man has no base fear or base confidence?
1591	And the ignorance of them is cowardice?
1591	And the knowledge of that which is and is not dangerous is courage, and is opposed to the ignorance of these things?
1591	And the reason of this is that they have knowledge?
1591	And the reason why they are cowards is admitted by you to be cowardice?
1591	And then after this suppose that he came and asked us,''What were you saying just now?
1591	And there is the acute in sound?
1591	And therefore by opposites:--then folly is the opposite of temperance?
1591	And these base fears and confidences originate in ignorance and uninstructedness?
1591	And they are all different from one another?
1591	And they who do not act rightly act foolishly, and in acting thus are not temperate?
1591	And this, as possessing measure, must undeniably also be an art and science?
1591	And we admitted also that what was done in opposite ways was done by opposites?
1591	And we said that everything has only one opposite?
1591	And what am I doing?
1591	And what is good and honourable, I said, is also pleasant?
1591	And what is that which the Sophist knows and makes his disciple know?
1591	And what is your purpose?
1591	And what sort of well- doing makes a man a good physician?
1591	And what will he make of you?
1591	And what will they make of you?
1591	And what, Socrates, is the food of the soul?
1591	And when men act rightly and advantageously they seem to you to be temperate?
1591	And when you speak of being overcome--''what do you mean,''he will say,''but that you choose the greater evil in exchange for the lesser good?''
1591	And who have confidence when fighting on horseback-- the skilled horseman or the unskilled?
1591	And who when fighting with light shields-- the peltasts or the nonpeltasts?
1591	And why, I said, do you neither assent nor dissent, Protagoras?
1591	And would you wish to begin the enquiry?
1591	And you think otherwise?
1591	And you would admit the existence of goods?
1591	And you would call pleasant, I said, the things which participate in pleasure or create pleasure?
1591	Are not all actions honourable and useful, of which the tendency is to make life painless and pleasant?
1591	Are these the things which are good but painful?''
1591	Are they not the confident?
1591	Are you looking to any other standard but pleasure and pain when you call them good?''
1591	Are you not of Homer''s opinion, who says''Youth is most charming when the beard first appears''?
1591	Are you satisfied, then, at having a life of pleasure which is without pain?
1591	Because all men are teachers of virtue, each one according to his ability; and you say Where are the teachers?
1591	But does not the courageous man also go to meet the better, and pleasanter, and nobler?
1591	But if he lives pleasantly to the end of his life, will he not in that case have lived well?
1591	But if there is a contradiction, can the composition be good or true?
1591	But shall I tell you a strange thing?
1591	But short enough?
1591	But some one will ask, Why?
1591	But suppose a person were to ask this further question: And how about yourself?
1591	But suppose a person were to ask us: In what are the painters wise?
1591	But surely courage, I said, is opposed to cowardice?
1591	But the fear and confidence of the coward or foolhardy or madman, on the contrary, are base?
1591	But what matter?
1591	But what sort of doing is good in letters?
1591	But what would you like?
1591	But which of the two are they who, as you say, are unwilling to go to war, which is a good and honourable thing?
1591	But who is to be the umpire?
1591	But why then do the sons of good fathers often turn out ill?
1591	But why, Socrates, should we trouble ourselves about the opinion of the many, who just say anything that happens to occur to them?
1591	By the gods, I said, and are you not ashamed at having to appear before the Hellenes in the character of a Sophist?
1591	COMPANION: And do you just come from an interview with him?
1591	COMPANION: And is this stranger really in your opinion a fairer love than the son of Cleinias?
1591	COMPANION: But have you really met, Socrates, with some wise one?
1591	COMPANION: Of what country?
1591	COMPANION: Well, and how do matters proceed?
1591	COMPANION: What do you mean-- a citizen or a foreigner?
1591	COMPANION: What is the meaning of this?
1591	COMPANION: Where do you come from, Socrates?
1591	Delightful, I said; but what is the news?
1591	Did not Simonides first set forth, as his own view, that''Hardly can a man become truly good''?
1591	Do I understand you, I said; and is your meaning that you teach the art of politics, and that you promise to make men good citizens?
1591	Do they also differ from one another in themselves and in their functions?
1591	Do you admit the existence of folly?
1591	Do you hear, Protagoras, I asked, what our friend Prodicus is saying?
1591	Do you know the poem?
1591	Do you think that an unjust man can be temperate in his injustice?
1591	Do you wish, he said, to speak with me alone, or in the presence of the company?
1591	Does he agree with the common opinion that knowledge is overcome by passion?
1591	First of all we admitted that everything has one opposite and not more than one?
1591	For Socrates admits his inability to speak long; will Protagoras in like manner acknowledge his inability to speak short?
1591	Has Protagoras robbed you of anything?
1591	Has anything happened between you and him?
1591	Have you been visiting him, and was he gracious to you?
1591	He and his fellow- workmen have taught them to the best of their ability,--but who will carry them further in their arts?
1591	How is this to be reconciled?
1591	How should we answer him, Socrates?
1591	How so?
1591	How then can I do otherwise than invite you to the examination of these subjects, and ask questions and consult with you?
1591	I knew his voice, and said: Hippocrates, is that you?
1591	I know that Pheidias is a sculptor, and that Homer is a poet; but what appellation is given to Protagoras?
1591	I proceeded: Is not a Sophist, Hippocrates, one who deals wholesale or retail in the food of the soul?
1591	I said: I wonder whether you know what you are doing?
1591	I said: You would admit, Protagoras, that some men live well and others ill?
1591	I said; or shall I begin?
1591	I want to know whether you still think that there are men who are most ignorant and yet most courageous?
1591	I, who knew the very courageous madness of the man, said: What is the matter?
1591	If I am not mistaken the question was this: Are wisdom and temperance and courage and justice and holiness five names of the same thing?
1591	If they succeed, I said, or if they do not succeed?
1591	Is Protagoras in Athens?
1591	Is not that true, Protagoras?
1591	Is not that true?
1591	Is not the real explanation that they are out of proportion to one another, either as greater and smaller, or more and fewer?
1591	Is that, he will ask, because the good was worthy or not worthy of conquering the evil''?
1591	May I employ an illustration?
1591	Must not he make him eloquent in that which he understands?
1591	Now is that your view?
1591	Now when there is all this care about virtue private and public, why, Socrates, do you still wonder and doubt whether virtue can be taught?
1591	Now who becomes a bad physician?
1591	Once more, I said, is there anything beautiful?
1591	Or if a man has one part, must he also have all the others?
1591	Or you might ask, Who is to teach the sons of our artisans this same art which they have learned of their fathers?
1591	Please to consider: Is there or is there not some one quality of which all the citizens must be partakers, if there is to be a city at all?
1591	Protagoras has spoken of the virtues: are they many, or one?
1591	SOCRATES: And is not the wiser always the fairer, sweet friend?
1591	SOCRATES: What of his beard?
1591	Shall I answer what appears to me to be short enough, or what appears to you to be short enough?
1591	Shall I, as an elder, speak to you as younger men in an apologue or myth, or shall I argue out the question?
1591	Socrates renews the attack from another side: he would like to know whether pleasure is not the only good, and pain the only evil?
1591	Suppose again, I said, that the world says to me:''Why do you spend many words and speak in many ways on this subject?''
1591	Tell me then; who are they who have confidence when diving into a well?
1591	Tell me, Hippocrates, I said, as you are going to Protagoras, and will be paying your money to him, what is he to whom you are going?
1591	That is my opinion: would it not be yours also?
1591	The honourable work is also useful and good?
1591	The world will assent, will they not?
1591	Then I proceeded to say: Well, but are you aware of the danger which you are incurring?
1591	Then about what does the Sophist make him eloquent?
1591	Then against something different?
1591	Then as to the motive from which the cowards act, do you call it cowardice or courage?
1591	Then do cowards go where there is safety, and the courageous where there is danger?
1591	Then every opposite has one opposite only and no more?
1591	Then tell me, what do you imagine that he is?
1591	Then the ignorance of what is and is not dangerous is cowardice?
1591	Then the wisdom which knows what are and are not dangers is opposed to the ignorance of them?
1591	Then to act foolishly is the opposite of acting temperately?
1591	Then to live pleasantly is a good, and to live unpleasantly an evil?
1591	Then we are going to pay our money to him in the character of a Sophist?
1591	Then who are the courageous?
1591	Then, I said, no other part of virtue is like knowledge, or like justice, or like courage, or like temperance, or like holiness?
1591	Then, Protagoras, which of the two assertions shall we renounce?
1591	Then, my friends, what do you say to this?
1591	Thereupon I should answer to him who asked me, that justice is of the nature of the just: would not you?
1591	This admission, which has been somewhat hastily made, is now taken up and cross- examined by Socrates:--''Is justice just, and is holiness holy?
1591	To which the only opposite is the evil?
1591	To which the only opposite is the grave?
1591	To which the only opposite is the ugly?
1591	Well then, I said, tell us against what are the courageous ready to go-- against the same dangers as the cowards?
1591	What did he mean, Prodicus, by the term''hard''?
1591	What do you mean?
1591	What does he think of knowledge?
1591	What else would you say?
1591	What other answer could there be but that he presides over the art which makes men eloquent?
1591	What will Protagoras make of you, if you go to see him?
1591	What would you say?
1591	When you speak of brave men, do you mean the confident, or another sort of nature?
1591	Which of these two assertions shall we renounce?
1591	Which you would also acknowledge to be a thing-- should we not say so?
1591	Who is so foolish as to chastise or instruct the ugly, or the diminutive, or the feeble?
1591	Why do I say all this?
1591	Why, he said, how can he be consistent in both?
1591	Will Protagoras answer these objections?
1591	Will you be so good?
1591	Would not mankind generally acknowledge that the art which accomplishes this result is the art of measurement?
1591	Would not the art of measuring be the saving principle; or would the power of appearance?
1591	Would they still be evil, if they had no attendant evil consequences, simply because they give the consciousness of pleasure of whatever nature?''
1591	Would you not admit, my friends, that this is true?
1591	Would you not answer in the same way?
1591	Yes, I replied; he came two days ago: have you only just heard of his arrival?
1591	You might as well ask, Who teaches Greek?
1591	You think that some men are temperate, and yet unjust?
1591	You would not deny, then, that courage and wisdom are also parts of virtue?
1591	You, Socrates, are discontented, and why?
1591	and about what?
1591	and do you bring any news?
1591	and do you call the latter good?
1591	and do you maintain that one part of virtue is unlike another, and is this your position?''
1591	and in causing poverty do they not cause pain;--they would agree to that also, if I am not mistaken?
1591	and what sort of doing makes a man good in letters?
1591	and what will he make of you?
1591	and why do you give them this money?--how would you have answered?
1591	and why have you come hither at this unearthly hour?
1591	are they parts of a whole, or different names of the same thing?
1591	he said: how am I to shorten my answers?
1591	how is he designated?
1591	how would you have answered?
1591	or does he hold that knowledge is power?
1591	or shall I repeat the whole?
1591	shall I make them too short?
8438	Treason doth never prosper, what''s the reason? 8438 Why will he want it on the supposition that it is not good?
8438	( 2) What then is a"moral virtue,"the result of such a process duly directed?
8438	1110b What kind of actions then are to be called compulsory?
8438	12,"What man is he that lusteth to live?"
8438	Again, if any and every thing is the object- matter of Imperfect and Perfect Self- Control, who is the man of Imperfect Self- Control simply?
8438	Again: how does the involuntariness make any difference between wrong actions done from deliberate calculation, and those done by reason of anger?
8438	And again, if we are to maintain this position, is a man then happy when he is dead?
8438	And as for actions of perfected self- mastery, what can theirs be?
8438	And for a test of the formation of the habits we must[ Sidenote(?
8438	And he is the strongest case of this error who is really a man of great worth, for what would he have done had his worth been less?
8438	And how can it be a Generation?
8438	And next, are cases of being unjustly dealt with to be ruled all one way as every act of unjust dealing is voluntary?
8438	And yet this rule may admit of exceptions; for instance, which is the higher duty?
8438	Answers are given both to the psychological question,"What is Pleasure?"
8438	Are we then to break with him instantly?
8438	Are we then to call no man happy while he lives, and, as Solon would have us, look to the end?
8438	Are we then to make our friends as numerous as possible?
8438	But how stands the fact?
8438	But must they not add that the feeling must be mutually known?
8438	But on what sort of life is such activity possible?
8438	But the question next arises, what kind of goods are we to call independent?
8438	But then, how does the name come to be common( for it is not seemingly a case of fortuitous equivocation)?
8438	But then, what do they mean whom we quoted first, and how are they right?
8438	But to the man of Imperfect Self- Control would apply the proverb,"when water chokes, what should a man drink then?"
8438	But what are"right"acts?
8438	But where can this be done, if there be no community?
8438	But why give materials and instruments, if there is no work to do?
8438	He therefore acts Unjustly: but towards whom?
8438	How can a man know what is good or best for him, and yet chronically fail to act upon his knowledge?
8438	How is it then that no one feels Pleasure continuously?
8438	If all this be true, how will Virtue be a whit more voluntary than Vice?
8438	If so, we ask, why are the contrary Pains bad?
8438	If the former, does he mean positive happiness( a)?
8438	In fact it is what we all, wise and simple, agree in naming"Happiness"( Welfare or Well- being) In what then does happiness consist?
8438	In like manner whether one should do a service rather to one''s friend or to a good man?
8438	In what life can man find the fullest satisfaction for his desires?
8438	Is it not that the mass of mankind mean by Friends those who are useful?
8438	Is it not"that for the sake of which the other things are done?"
8438	Is not this the answer?
8438	Is not this the reason?
8438	Is not this the solution?
8438	Is the[ Greek: phronimos] forming plans to attain some particular End?
8438	May it not be answered, that they share in them only in so far as they please themselves, and conceive themselves to be good?
8438	May we not say it is impossible?
8438	May we not say that the necessary bodily Pleasures are good in the sense in which that which is not- bad is good?
8438	May we not say then, it is"that voluntary which has passed through a stage of previous deliberation?"
8438	May we not say, that as utility is the motive of the Friendship the advantage conferred on the receiver must be the standard?
8438	Men such as these then what mere words can transform?
8438	Must we not admit that the Political Science plainly does not stand on a similar footing to that of other sciences and faculties?
8438	Or again, may we not say that Pleasures differ in kind?
8438	Or how can it be kept or preserved without friends?
8438	Or must we dispute the statements lately made, and not say that Man is the originator or generator of his actions as much as of his children?
8438	Rhetorica, A summary by T Hobbes, 1655(?
8438	Since then it is none of the aforementioned things, what is it, or how is it characterised?
8438	The cobbler is at his last, why?
8438	The question then arises, who is to fix the rate?
8438	The"moral virtues and vices"make up what we call character, and the important questions arise:( 1) What is character?
8438	This leads us back to the question, What is happiness?
8438	VII And now let us revert to the Good of which we are in search: what can it be?
8438	Well then, is it Practical Wisdom which in this case offers opposition: for that is the strongest principle?
8438	What else would you expect?
8438	What is there then of such a nature?
8438	What kind of fearful things then do constitute the object- matter of the Brave man?
8438	What makes[ Greek: nous] to be a true guide?
8438	What then can this be?
8438	What then is the Chief Good in each?
8438	XI Again: are friends most needed in prosperity or in adversity?
8438	[ Sidenote: IX] A question is raised also respecting the Happy man, whether he will want Friends, or no?
8438	and to the ethical question,"What is its value?"
8438	and( 2) How is it formed?
8438	and,"Is there but one species of Friendship, or several?"
8438	because, assuming that Pleasure is not good, then Pain is neither evil nor good, and so why should he avoid it?
8438	but to whom shall they be giving?
8438	he admits[ Greek: gnomae] to temper the strictness of justness-- is he applying general Rules to particular cases?
8438	he is exercising[ Greek: nous praktikos] or[ Greek: agsthaesis]--while in each and all he is[ Greek: phronimos]?
8438	he is then[ Greek: euboulos]--is he passing under review the suggestions of others?
8438	he is[ Greek: sunetos]--is he judging of the acts of others?
8438	must it not be in the most honourable?
8438	nay, will they not be set in a ridiculous light if represented as forming contracts, and restoring deposits, and so on?
8438	next, can a man deal unjustly by himself?
8438	or does it come in fact to this, that we can call nothing independent good except the[ Greek: idea], and so the concrete of it will be nought?
8438	or is not this a complete absurdity, specially in us who say Happiness is a working of a certain kind?
8438	or liberal ones?
8438	or may we not say at once it is impossible?
8438	or may we say that some cases are voluntary and some involuntary?
8438	or only freedom from unhappiness([ Greek: B])?
8438	or that they are good only up to a certain point?
8438	or will not such a definition be vague, since different things are hateful and pleasant to different men?
8438	or, in an election of a general, the warlike qualities of the candidates should be alone regarded?
8438	or, in other words, what is the highest of all the goods which are the objects of action?
8438	the man who first gives, or the man who first takes?
8438	those of justice?
8438	well then, shall we picture them performing brave actions, withstanding objects of fear and meeting dangers, because it is noble to do so?
8438	whether one should rather requite a benefactor or give to one''s companion, supposing that both are not within one''s power?
8438	would it not be a degrading praise that they have no bad desires?
47236	O Menander and life,said the grammarian of Alexandria,"which of you is the imitator of the other?"
47236	264):# ton thanaton ti phobeisthe, ton hêsychiês genetêra, ton pauonta nosous kai peniês odynas?
47236	285):# eipe, kyon, tinos andros ephestôs sêma phylasseis?
47236	285):# gaia men en kolpois kryptei tode sôma Platônos, psychê d''athanaton taxin echei makarôn.# And--# aiete, tipte bebêkas hyper taphon?
47236	29):# pou to periblepton kallos seo, Dôri Korinthe?
47236	2]:# ti phêis?
47236	336):# nêlees ô daimon, ti de moi kai phengos edeixas eis oligôn eteôn metra minynthadia?
47236	584):# tis pothen ho plastês?
47236	71):# poiên tis biotoio tamêi tribon?
47236	Ah, luckless soul, why will you fly So near the toils that Love had wrought?"
47236	An old man''s heart Deserves some pity.--What pity can I claim If I betray the land that gave me birth?
47236	And what can be more ingeniously pathetic than the_ nuances_ of feeling expressed in these lines?
47236	And where, if not here, shall we meet with Hylas and Hyacinth, with Ganymede and Hymenæus, in the flesh?
47236	And yet why grieve I thus, seeing my life Laid desolate, despitefully abandoned By those who least should leave me?
47236	Are not the colors of the autumn in harmony with the tints of spring?
47236	Are our passions purged in any definite sense by the close of the first part of_ Faust_?
47236	But in your hand that razor?
47236	But what is the prospect unrolled before us by science?
47236	Can you ne''er your tongue restrain, And allow soft slumber''s kiss To refresh his fevered brain?
47236	Did I not warn you?
47236	Did you not know?
47236	Do I wish to reap The scorn that springs from enemies unpunished?
47236	Do we in fact behold the mystic snake, or in the twilight do those lustrous orange- trees deceive our eyes?
47236	FOOTNOTES:[ 253]"What of the youth, whose marrow the fierceness of Love has turned to flame?
47236	For why should I live?
47236	From my bed how leaped I-- when?
47236	Has he come to end your woes and mine?
47236	Has, then, the modern man no method for making the Hellenic tradition vital instead of dream- like-- invigorating instead of enervating?
47236	Hast thou then no robe, No funeral honors for the maid to bring?
47236	He is addressing his Soul, who has once again incautiously been trapped by Eros:# ti matên eni desmois spaireis?
47236	He that in a tub was wo nt to dwell?
47236	Here is"Envy, eldest born of hell:"# tis ara mêtêr ê patêr kakon mega brotois ephyse ton dysônymon phthonon?
47236	Here, then, is the monologue of Neophron''s Medea:# eien; ti draseis thyme?
47236	His name?
47236	How can she leave it all and go forth to dust and endless darkness?
47236	How can we, then, bridge over the gulf which separates us from the Greeks?
47236	How journeyed I?
47236	How shall I, Brotherless, friendless, fatherless, alone, Live on?
47236	How, in the last place, are we to distinguish Love from Harpocrates, the silent, with one finger on his lip?
47236	How, it is always asked, could Aristophanes have been so consciously unjust to the great moralist of Athens?
47236	How, then, should I be so life- loving as to shrink?
47236	In death there dwells the end of human strife; For what mid men than death is mightier?
47236	In what member lies its lair?
47236	Is it a dream?
47236	Is it not right that I Should toil?
47236	Is it our hands, our entrails, or our eyes That harbor it?
47236	Is this equivalent to# rhêtrais#, as Cicero, who renders it by_ legibus_, seems to think?
47236	It also may explain the Greek proverb:"What has this to do with Dionysus?"
47236	It is even said that the country ditties of the Neapolitans are Greek; and how ancient is the origin of local superstitions who shall say?
47236	Kairos ho pandamatôr; tipte d''ep''akra bebêkas?
47236	Looking at his long tresses, we call him Love: and what deities are of closer kin than Love and Death?
47236	Me, the Nymphs''wayside minstrel, whose sweet note O''er sultry hill is heard and shady grove to float?
47236	No one has asked of Aristophanes the question which the Alexandrian critic put to Menander:"Oh, Nature and Menander, which of you copied the other?"
47236	Of what race are the strangers, then?
47236	Oh, hands, hands, Unto what deed are we accoutred?
47236	Or is it the same as_ orders_?
47236	Perhaps I far surpassed all other men; Perhaps I fell below them all; what then?
47236	Quid juvenis, magnum cui versat in ossibus ignem Durus amor?
47236	Say, can I help to soothe or raise your body?
47236	See ye not the feathery wings Of swift, sure- striking shafts, ready to flutter?
47236	Shall we then, reft of sons, lament forlorn, When e''en the gods must for their offspring fear?
47236	Sikyônios; ounoma dê tis?
47236	Sister, why weep you?
47236	Soft, forsooth, Shall I be in the midst of wrongs like these?
47236	The following is from the pen of Sir John Beaumont: What course of life should wretched mortals take?
47236	They too shall go with me: Why should I wound their sire with what wounds them, Heaping tenfold his woes on my own head?
47236	Those amorous thoughts which were so lightly dressed, What are they when the double death is nigh?
47236	To Colchis, and the father whose son she slew?
47236	To Thessaly, where the friends of Pelias still live?
47236	To what sublime and starry- paven home Floatest thou?
47236	True: but then you''re bald behind?
47236	Was ever an unlucky mortal envied more melodiously, and yet more quaintly, for his singular fortune?
47236	Was it to vex by my untimely death With tears and wailings her who gave me breath?
47236	Was my sire not king Of all broad Phrygia?
47236	Was not the lay of Linus, the burden of# makrai tai dryes ô Menalka#( High are the oak- trees, O Menalcas), some such canzonet as this?
47236	What are the crimes of Phædra in comparison with the habits he imputes to Athenian wives and daughters?
47236	What are we and what are we not?"
47236	What has Love to do With prudence?
47236	What is Aphrodite but the love- charm of the sea?
47236	What is Apollo but the magic of the sun whose soul is light?
47236	What is Pan but the mystery of nature, the felt and hidden want pervading all?
47236	What is reason?
47236	What more dismal drinking- song can be conceived than this?
47236	What profit win taunts cast at voiceless clay?
47236	What shall I do?
47236	What slothful soul ever desired the highest?
47236	What the morrow brings No mortal knoweth: wherefore toil or run?
47236	What thought has made him sorrowful and bowed his head?
47236	What time you first Sheltered wild Love within your breast, Did you not know the boy you nursed Would prove a false and cruel guest?
47236	What will he say and do if he returns and hears of her intention with regard to Andromache?
47236	What, then, remains for the third generation of artists?
47236	What, whether base or proud my pedigree?
47236	Whence came I to this place?
47236	Where am I?
47236	Where dwells it?
47236	Where is the# katharsis# in_ King Lear_?
47236	Wherefore veil your head?
47236	Which of the gods hath she not thrown in wrestling?
47236	Whither art bounding?
47236	Whither should she turn?
47236	Who can hurt The dead, when dead men have no sense of suffering?
47236	Who can inflict pain on the stony scaur By wounding it with spear- point?
47236	Who feeds her not?
47236	Who is the strange man to whom she must abandon herself in wedlock; and what does he know about her; and how can they meet?
47236	Who knows even now whether the winged and sworded genius of the Ephesus column be Love or Death?
47236	Who would not one of these two offers choose, Not to be born, or breath with speed to lose?
47236	Why Mourn over that which nature puts upon us?
47236	Why ankle- winged?
47236	Why did the sculptor carve you?
47236	Why falls your hair in front?
47236	Why gaze you at me with your eyes, my children?
47236	Why linger here?
47236	Why linger pondering in the porch?
47236	Why smile your last sweet smile?
47236	Why thus a- tiptoe?
47236	Why weep and wail?
47236	Will they meet men in fight with quoits in hand, Or in the press of shields drive forth the foeman By force of fisticuffs from hearth and home?
47236	Wilt thou not go and get for her who died Most nobly, bravest- souled, some gift?"
47236	With you to die I choose, with you To live: it is all one; for if you perish, What shall I do-- a woman?
47236	Without toil who was ever famous?
47236	Would they ask for a second Sophocles, or a revived Æschylus?
47236	Yea, and I think my sire, if, face to face, I asked him-- is it right to slay my mother?
47236	Yet what would they have?
47236	Yet whence this weakness?
47236	Yet who can resist the force of their truth and pathos?
47236	You?
47236	[ 105] What gain we by insulting mere dead men?
47236	[ 183] My name, my country-- what are they to thee?
47236	[ 191] Tell me, good dog, whose tomb you guard so well?
47236	[ 193] Does Sappho then beneath thy bosom rest, Æolian earth?
47236	[ 200] Why shrink from Death, the parent of repose, The cure of sickness and all human woes?
47236	[ 220]"Why vainly in thy bonds thus pant and fret?
47236	[ 222]"How could it be that poet also should not sing fair songs in spring?"
47236	[ 226] Gazing at stars, my star?
47236	[ 247] Why, ruthless shepherds, from my dewy spray In my lone haunt, why tear me thus away?
47236	[ 249] The sculptor''s country?
47236	[ 299] What is, in effect, the new intellectual atmosphere to which we must acclimatize our moral and religious sensibilities?
47236	[ 55] Think''st thou that Death will heed thy tears at all, Or send thy son back if thou wilt but groan?
47236	[ 58] Doth some one say that there be gods above?
47236	[ 66] What mother or what father got for men That curse unutterable, odious envy?
47236	[ 76] Well, well; what wilt thou do, my soul?
47236	[ 80] Ambassadors or athletes do you mean?
47236	[_ Recovering his reason again._ Why waste I breath, wearying my lungs in vain?
47236	_ B._ What boy is this that has so strange a nature?
47236	_ Ch._ How is he?
47236	_ Ch._ Tell me, lady, what the close Of his grief is like to be?
47236	_ El._ How would you like to put your feet to earth?
47236	_ H._ Seest thou me, lady, in what plight I lie?
47236	_ Or._ What have you new to say?
47236	alla tis ên houtos anêr ho Kyôn?
47236	ei gar adoxôs?
47236	ei gar aphaurotatou?
47236	eme d''ar''ou mochthein dikaion?
47236	en chersin ê splanchnoisin ê par''ommata esth''hêmin?
47236	es ti de touto?
47236	hiptam''hypênemios; cheiri de dexiterêi ti phereis xyron?
47236	hos pithon ôikei?
47236	how could it approach Those lips of thine, and not be turned to sweet?
47236	hê de komê ti kat''opsin?
47236	kai pros ti taut''odyromai, psychên emên horôs''erêmon kai parêmelêmenên pros hôn echrên hêkista?
47236	kouchi tachos rhipseis?
47236	malthakoi de dê toiauta gignomestha paschontes kaka?
47236	most desired one; Who lay his lips against thy reeds?
47236	nê Dia taxopithen d''eis ti phalakra pelei?
47236	oikos aristos essetai; ou gameeis?
47236	or has he guessed?
47236	ouk amerimnos; esseai; ou gameeis?
47236	podapoi gar eisin hoi xenoi?
47236	poi pot''exêixas talas?
47236	potera machountai polemioisin en cheroin diskous echontes ê di''aspidôn cheri theinontes ekbalousi polemious patras?
47236	pou kai pot''oikei sômatôn lachôn meros?
47236	pou stephanoi pyrgôn, pou ta palai kteana, pou nêoi makarôn, pou dômata, pou de damartes Sisyphiai, laôn th''hai pote myriades?
47236	pôs teu tois cheilessi potedrame kouk eglykanthê?
47236	sy de tis?
47236	sy tauti prosdokâis peisein em''hôs erôs tis estin hostis hôraion philôn tropôn erastês esti tên opsin pareis?
47236	thanatos gar anthrôpoisi neikeôn telos echei; ti gar toud''esti meizon en brotois?
47236	ti de tarsous possin echeis diphyeis?
47236	ti de touto?
47236	ti tên anaudon gaian hybrizein pleon?
47236	tin''ou palaious''es tris ekballei theôn?
47236	tis d''amochthos eukleês?
47236	tis d''epi sois kalamois thêsei stoma?
47236	tis de brotos tossouton anameros ê kerasai toi ê dounai laleonti to pharmakon?#[159] And:# tis pote sâi syringi melixetai, ô tripothête?
47236	tis gar petraion skopelon outizôn dori odynaisi dôsei?
47236	tis ouchi têsde tês theou bora?
47236	tis thrasys houtôs?
47236	tounech''ho technitês se dieplasen?
47236	what is the true character of truth and goodness?
47236	what noise was this?
47236	what succor shall I find, Seeing the very gods conspire against us?
47236	who dare it?
47236	why didst thou show me light For so few years and speedy in their flight?
47236	why soarest thou above the tomb?
47236	with honey fed, Bear''st thou to thy callow brood Yonder locust from the mead, Destined their delicious food?
47236	ê tinos, eipe, asteroenta theôn oikon aposkopeeis?
2562	( awakening) Pray, father, why are you peevish, and toss about the whole night?
2562	( discovering a variety of mathematical instruments) Why, what is this, in the name of heaven?
2562	( from within) Who''s there?
2562	A horse?
2562	A sword?
2562	About measures, or rhythms, or verses?
2562	About what?
2562	According to the dactyle?
2562	Ah me, what then, pray will become of me, wretched man?
2562	Alektryaina?
2562	Am I to feed upon wisdom like a dog?
2562	And do you now intend, on this account, to deny the debt?
2562	And do you then ask me for your money, being such an ignorant person?
2562	And for what did you come?
2562	And how then, you wretch does this become no way greater, though the rivers flow into it, while you seek to increase your money?
2562	And if he be a blackguard, what harm will he suffer?
2562	And so you look down upon the gods from your basket, and not from the earth?
2562	And to hold converse with the Clouds, our divinities?
2562	And what does it mean?
2562	And what this?
2562	And what, pray, have you thought?
2562	And will you be willing to deny these upon oath of the gods?
2562	And will you obey me at all?
2562	And yet, how could you, who are a mortal, have greater power than a god?
2562	And yet, on what principle do you blame the warm baths?
2562	And yet, what is life worth to you if you be deprived of these enjoyments?
2562	And yet, who was more valiant than he?
2562	And you appear to me, by Hermes, to be going to be summoned, if you will not pay me the money?
2562	Are they not males with you?
2562	Are they some heroines?
2562	Are you asleep?
2562	Are you not meditating?
2562	Both the same?
2562	But come, by the Earth, is not Jupiter, the Olympian, a god?
2562	But do you permit him?
2562	But from what class do the public orators come?
2562	But what debt came upon me after Pasias?
2562	But what good will rhythms do me for a living?
2562	But what if he should suffer the radish through obeying you, and be depillated with hot ashes?
2562	But what if, having the worst Cause, I shall conquer you in arguing, proving that it is right to beat one''s mother?
2562	But what is this?
2562	But what of that?
2562	But where is Lacedaemon?
2562	But why in the world do these look upon the ground?
2562	But why should I learn these things, that we all know?
2562	By doing what clever trick?
2562	By iron money, as in Byzantium?
2562	By no means; for how would you call Amynias, if you met him?
2562	By the gods, do you purpose to besiege me?
2562	By what do you swear?
2562	By what gods will you swear?
2562	Can not it?
2562	Come now, which of the two shall speak first?
2562	Come now; what do you now wish to learn first of those things in none of which you have ever been instructed?
2562	Come, how am I to believe this?
2562	Come, let me see: nay, what was the first?
2562	Come, let me see; what do I owe?
2562	Come, let me see; what do you consider this to be?
2562	Come, let me see; what do you do if any one beat you?
2562	Come, now, tell me; from what class do the advocates come?
2562	Come, tell me, which of the sons of Jupiter do you deem to have been the bravest in soul, and to have undergone most labours?
2562	Come, where have you ever seen him raining at any time without Clouds?
2562	Come, who is this man who is in the basket?
2562	Did you hear the voice, and the thunder which bellowed at the same time, feared as a god?
2562	Did you learn these clever things by going in just now to the Titans?
2562	Did you not, however, know, nor yet consider, these to be goddesses?
2562	Do I talk nonsense if I wish to recover my money?
2562	Do you abuse your teacher?
2562	Do you beat your father?
2562	Do you beat your father?
2562	Do you fly?
2562	Do you know that I take pleasure in being much abused?
2562	Do you mean the burning- glass?
2562	Do you not hear?
2562	Do you perceive that you are soon to obtain the greatest benefits through us alone of the gods?
2562	Do you see this little door and little house?
2562	Do you see what you are doing?
2562	Do you see?
2562	Do you see?
2562	Do you wish to know clearly celestial matters, what they rightly are?
2562	Does meditation attract the moisture to the water- cresses?
2562	Even if witnesses were present when I borrowed the money?
2562	For come, where is it?
2562	For ought you not then immediately to be beaten and trampled on, bidding me sing, just as if you were entertaining cicadae?
2562	For what has come into your heads that you acted insolently toward the gods, and pried into the seat of the moon?
2562	For what matter do you summon me?
2562	For what now was the first thing you were taught?
2562	For what purpose a chaplet?
2562	For what, pray, is the thunderbolt?
2562	For what, pray, shall I weep?
2562	For why ought your body to be exempt from blows and mine not?
2562	From what class do tragedians come?
2562	Have I done any wrong?
2562	Have you arrived at such a pitch of frenzy that you believe madmen?
2562	Have you ever seen this stone in the chemist''s shops, the beautiful and transparent one, from which they kindle fire?
2562	Have you ever, when you; looked up, seen a cloud like to a centaur, or a panther, or a wolf, or a bull?
2562	Have you got anything?
2562	Have you not heard me, that I said that the Clouds, when full of moisture, dash against each other and clap by reason of their density?
2562	How can this youth ever learn an acquittal from a trial or a legal summons, or persuasive refutation?
2562	How did you get in debt without observing it?
2562	How many courses will the war- chariots run?
2562	How now ought I to call them?
2562	How ought I to call it henceforth?
2562	How then can I awake him in the most agreeable manner?
2562	How then did he measure this?
2562	How then is it just that you should recover your money, if you know nothing of meteorological matters?
2562	How would I call?
2562	How, pray?
2562	How, pray?
2562	How, then, being an old man, shall I learn the subtleties of refined disquisitions?
2562	How, then, if justice exists, has Jupiter not perished, who bound his own father?
2562	How, then, will you be able to learn?
2562	How?
2562	How?
2562	How?
2562	How?
2562	How?
2562	I do not ask you this, but which you account the most beautiful measure; the trimetre or the tetrameter?
2562	I will be silent: what else can I do?
2562	I will pass over to that part of my discourse where you interrupted me; and first I will ask you this: Did you beat me when I was a boy?
2562	I''ll lay on you, goading you behind, you outrigger?
2562	I?
2562	If I be diligent and learn zealously, to which of your disciples shall I become like?
2562	In what then, pray, shall I obey you?
2562	In what way do I make kardopos masculine?
2562	In what way?
2562	In what way?
2562	Is it for this reason, pray, that you have also lost your cloak?
2562	Is it not Jupiter?
2562	Is it not just, however, that they should have their reward, on account of these?
2562	Is it not then with justice, who does not serve in the army?
2562	Is it possible that you consider the sea to be greater now than formerly?
2562	Is not this an insult, pray?
2562	Is the power of speaking, pray, implanted in your nature?
2562	Just Do you deny that it exists?
2562	Kardope in the feminine?
2562	My good sir, what is the matter with you, O father?
2562	Nay, what could he ever suffer still greater than this?
2562	Nay, what was the thing in which we knead our flour?
2562	Nothing at all?
2562	O Hercules, from what country are these wild beasts?
2562	Of what description?
2562	Of what kind?
2562	Of what two Causes?
2562	Oh, what shall I call you?
2562	Pasias( entering with his summons- witness) Then, ought a man to throw away any part of his own property?
2562	Phidippides, my little Phidippides?
2562	Pray where?
2562	Pray, of what nature are they?
2562	Proceed; why do you keep poking about the door?
2562	Seest thou, then, how good a thing is learning?
2562	Shall I bring him into court and convict him of lunacy, or shall I give information of his madness to the coffin- makers?
2562	Shall I then ever see this?
2562	Tell me now, what do you prescribe?
2562	Tell me now, whether you think that Jupiter always rains fresh rain on each occasion, or that the sun draws from below the same water back again?
2562	Tell me what is this?
2562	Tell me, O Socrates, I beseech you, by Jupiter, who are these that have uttered this grand song?
2562	Tell me, by doing what?
2562	Tell me, do you love me?
2562	Tell me, pray, if they are really clouds, what ails them, that they resemble mortal women?
2562	Tell us then boldly, what we must do for you?
2562	Tell us what you require?
2562	The better, or the worse?
2562	The boys weep, and do you not think it is right that a father should weep?
2562	Then have you perceived that you say nothing to the purpose?
2562	Then what shall I gain, pray?
2562	Then wo n''t you pay me?
2562	To what do they seem to you to be like?
2562	Vortex?
2562	Was it not then a man like you and me, who first proposed this law, and by speaking persuaded the ancients?
2562	Well, what is it?
2562	Were you ever, after being stuffed with broth at the Panathenaic festival, then disturbed in your belly, and did a tumult suddenly rumble through it?
2562	Were you not therefore justly beaten, who do not praise Euripides, the wisest of poets?
2562	What Jupiter?
2562	What ails you?
2562	What am I doing?
2562	What are you about?
2562	What are you doing, fellow?
2562	What are you doing, pray, you fellow on the roof?
2562	What argument will he be able to state, to prove that he is not a blackguard?
2562	What belongs to an allotment?
2562	What do you say?
2562	What do you say?
2562	What do you say?
2562	What do you say?
2562	What do you think he will do?
2562	What do you wonder at?
2562	What else but this finger?
2562	What evil, pray, has Tlepolemus ever done you?
2562	What gods?
2562	What good could any one learn from them?
2562	What good, pray, would this do you?
2562	What have you made of your slippers, you foolish man?
2562	What is this?
2562	What money is this?
2562	What must I do?
2562	What must I do?
2562	What names are masculine?
2562	What say you?
2562	What shall I do, my father being crazed?
2562	What shall I experience?
2562	What sort of animal is this interest?
2562	What then did he contrive for provisions?
2562	What then is the use of this?
2562	What then will you say if you be conquered by me in this?
2562	What then would you say if you heard another contrivance of Socrates?
2562	What then, pray, is this, father?
2562	What then?
2562	What then?
2562	What then?
2562	What then?
2562	What then?
2562	What was it?
2562	What was the fist?
2562	What''s the matter?
2562	What''s the matter?
2562	What, father?
2562	What, old man?
2562	What, pray, do you fear?
2562	What, really?
2562	What, then, did he say about the gnat?
2562	What, then, do you see?
2562	What, then, will you say?
2562	What?
2562	What?
2562	What?
2562	Where is Strepsiades?
2562	Where is it?
2562	Where is this man who asks me for his money?
2562	Where, pray, did you ever see cold Herculean baths?
2562	Who are they?
2562	Who are you?
2562	Who is it that compels them to borne along?
2562	Who it is that knocked at the door?
2562	Who rains then?
2562	Who says this?
2562	Who then?
2562	Who''s"Himself"?
2562	Who, O shameless fellow, reared you, understanding all your wishes, when you lisped what you meant?
2562	Whoever is this, who is lamenting?
2562	Why are you distressed?
2562	Why callest thou me, thou creature of a day?
2562	Why did I borrow them?
2562	Why did you light the thirsty lamp?
2562	Why do you delay?
2562	Why do you talk foolishly?
2562	Why do you talk nonsense?
2562	Why so, pray?
2562	Why so?
2562	Why then do we admire Thales?
2562	Why then does their rump look toward heaven?
2562	Why then is it less lawful for me also in turn to propose henceforth a new law for the sons, that they should beat their fathers in turn?
2562	Why then, since you imitate the cocks in all things, do you not both eat dung and sleep on a perch?
2562	Why thus do I loiter and not knock at the door?
2562	Why twelve minae to Pasias?
2562	Why, how can it be just to beat a father?
2562	Why, how with justice?
2562	Why, how, when my money is gone, my complexion gone, my life gone, and my slipper gone?
2562	Why, how?
2562	Why, is any day old and new?
2562	Why, is there any Jove?
2562	Why, pray, did he add the old day?
2562	Why, pray, did you laugh at this?
2562	Why, pray, did you not tell me this, then, but excited with hopes a rustic and aged man?
2562	Why, pray, do you talk nonsense, as if you had fallen from an ass?
2562	Why, pray?
2562	Why, then, do the magistrates not receive the deposits on the new moon, but on the Old and New?
2562	Why, what are these doing, who are bent down so much?
2562	Why, what else, than chopping logic with the beams of your house?
2562	Why, what good should I get else from his instruction?
2562	Why, what shall I learn?
2562	Why, what, if they should see Simon, a plunderer of the public property, what do they do?
2562	Why, where are my fellow- tribesmen of Cicynna?
2562	Will it never be day?
2562	Will you move quickly?
2562	Will you not pack off to the devil, you most forgetful and most stupid old man?
2562	Will you not quickly cover yourself up and think of something?
2562	Will you not take yourself off from my house?
2562	Will you not then pack off as fast as possible from my door?
2562	Will you not, pray, now believe in no god, except what we believe in-- this Chaos, and the Clouds, and the Tongue-- these three?
2562	Will you overcome me in this?
2562	Wo n''t you march, Mr. Blood- horse?
2562	Yes, by Jupiter, with justice?
2562	You destroy me?
2562	whether do you wish to take and lead away this your son, or shall I teach him to speak?
1598	''And are you an ox because you have an ox present with you?''
1598	''And dictation is a dictation of letters?''
1598	''And do they learn,''said Euthydemus,''what they know or what they do not know?''
1598	''And he is not wise yet?''
1598	''And what did you think of them?''
1598	''And you acquire that which you have not got already?''
1598	''And you know letters?''
1598	''And you see our garments?''
1598	''But are there any beautiful things?
1598	''But,''retorts Dionysodorus,''is not learning acquiring knowledge?''
1598	''Cleinias,''says Euthydemus,''who learn, the wise or the unwise?''
1598	''Crito,''said he to me,''are you giving no attention to these wise men?''
1598	''Do they know shoemaking, etc?''
1598	''Do you see,''retorts Euthydemus,''what has the quality of vision or what has not the quality of vision?''
1598	''Is a speaking of the silent possible?
1598	''What did I think of them?''
1598	''What does the word"non- plussed"mean?''
1598	''What was that?''
1598	''You want Cleinias to be wise?''
1598	A noble man or a mean man?
1598	A weak man or a strong man?
1598	All letters?
1598	Am I not right?
1598	Am I not right?
1598	Amid the dangers of the sea, again, are any more fortunate on the whole than wise pilots?
1598	And a coward would do less than a courageous and temperate man?
1598	And a slow man less than a quick; and one who had dull perceptions of seeing and hearing less than one who had keen ones?
1598	And an indolent man less than an active man?
1598	And are not good things good, and evil things evil?
1598	And are not health and beauty goods, and other personal gifts?
1598	And are not the scribes most fortunate in writing and reading letters?
1598	And are not these gods animals?
1598	And are those who acquire those who have or have not a thing?
1598	And are you an ox because an ox is present with you, or are you Dionysodorus, because Dionysodorus is present with you?
1598	And being other than a stone, you are not a stone; and being other than gold, you are not gold?
1598	And can any one do anything about that which has no existence, or do to Cleinias that which is not and is nowhere?
1598	And can he vault among swords, and turn upon a wheel, at his age?
1598	And clearly we do not want the art of the flute- maker; this is only another of the same sort?
1598	And did you always know this?
1598	And did you not say that you knew something?
1598	And do all other men know all things or nothing?
1598	And do the Scythians and others see that which has the quality of vision, or that which has not?
1598	And do they speak great things of the great, rejoined Euthydemus, and warm things of the warm?
1598	And do you know of any word which is alive?
1598	And do you know stitching?
1598	And do you know things such as the numbers of the stars and of the sand?
1598	And do you know with what you know, or with something else?
1598	And do you please?
1598	And do you really and truly know all things, including carpentering and leather- cutting?
1598	And do you suppose that gold is not gold, or that a man is not a man?
1598	And doing is making?
1598	And gudgeons and puppies and pigs are your brothers?
1598	And have not other Athenians, he said, an ancestral Zeus?
1598	And have you no need, Euthydemus?
1598	And have you not admitted that those who do not know are of the number of those who have not?
1598	And have you not admitted that you always know all things with that which you know, whether you make the addition of''when you know them''or not?
1598	And he has puppies?
1598	And he is not wise as yet?
1598	And he who says that thing says that which is?
1598	And he who tells, tells that thing which he tells, and no other?
1598	And if a man does his business he does rightly?
1598	And if a person had wealth and all the goods of which we were just now speaking, and did not use them, would he be happy because he possessed them?
1598	And if there are such, are they the same or not the same as absolute beauty?''
1598	And if we knew how to convert stones into gold, the knowledge would be of no value to us, unless we also knew how to use the gold?
1598	And if you were engaged in war, in whose company would you rather take the risk-- in company with a wise general, or with a foolish one?
1598	And if you were ill, whom would you rather have as a companion in a dangerous illness-- a wise physician, or an ignorant one?
1598	And in telling a lie, do you tell the thing of which you speak or not?
1598	And is Patrocles, he said, your brother?
1598	And is he not yours?
1598	And is that fair?
1598	And is that something, he rejoined, always the same, or sometimes one thing, and sometimes another thing?
1598	And is this true?
1598	And knowing is having knowledge at the time?
1598	And may a person use them either rightly or wrongly?
1598	And may there not be a silence of the speaker?
1598	And not knowing is not having knowledge at the time?
1598	And now answer: Do you always know with this?
1598	And now, O son of Axiochus, let me put a question to you: Do not all men desire happiness?
1598	And philosophy is the acquisition of knowledge?
1598	And please to tell me whether you intend to exhibit your wisdom; or what will you do?
1598	And seeing that in war to have arms is a good thing, he ought to have as many spears and shields as possible?
1598	And should we be any the better if we went about having a knowledge of the places where most gold was hidden in the earth?
1598	And should we be happy by reason of the presence of good things, if they profited us not, or if they profited us?
1598	And so Chaeredemus, he said, being other than a father, is not a father?
1598	And speaking is doing and making?
1598	And surely, in the manufacture of vessels, knowledge is that which gives the right way of making them?
1598	And tell me, I said, O tell me, what do possessions profit a man, if he have neither good sense nor wisdom?
1598	And that is a distinct thing apart from other things?
1598	And that is impossible?
1598	And that which is not is nowhere?
1598	And the business of the cook is to cut up and skin; you have admitted that?
1598	And the dog is the father of them?
1598	And they are the teachers of those who learn-- the grammar- master and the lyre- master used to teach you and other boys; and you were the learners?
1598	And to have money everywhere and always is a good?
1598	And was Sophroniscus a father, and Chaeredemus also?
1598	And were you not just now saying that you could teach virtue best of all men, to any one who was willing to learn?
1598	And were you wise then?
1598	And what does that signify?
1598	And what is your notion?
1598	And what knowledge ought we to acquire?
1598	And what other goods are there?
1598	And what things do we esteem good?
1598	And when you were learners you did not as yet know the things which you were learning?
1598	And who has to kill and skin and mince and boil and roast?
1598	And who would do least-- a poor man or a rich man?
1598	And whose the making of pots?
1598	And why should you say so?
1598	And would not you, Crito, say the same?
1598	And would they profit us, if we only had them and did not use them?
1598	And would you arm Geryon and Briareus in that way?
1598	And would you be able, Socrates, to recognize this wisdom when it has become your own?
1598	And would you be happy if you had three talents of gold in your belly, a talent in your pate, and a stater in either eye?''
1598	And yet, perhaps, I was right after all in saying that words have a sense;--what do you say, wise man?
1598	And you admit gold to be a good?
1598	And you admitted that of animals those are yours which you could give away or sell or offer in sacrifice, as you pleased?
1598	And you also see that which has the quality of vision?
1598	And you say that gentlemen speak of things as they are?
1598	And your mother, too, is the mother of all?
1598	And your papa is a dog?
1598	Are the things which have sense alive or lifeless?
1598	Are you not ashamed, Socrates, of asking a question when you are asked one?
1598	Are you not other than a stone?
1598	Are you prepared to make that good?
1598	Are you saying this as a paradox, Dionysodorus; or do you seriously maintain no man to be ignorant?
1598	At any rate they are yours, he said, did you not admit that?
1598	Bravo Heracles, or is Heracles a Bravo?
1598	But are you quite sure about this, Dionysodorus and Euthydemus?
1598	But can a father be other than a father?
1598	But can we contradict one another, said Dionysodorus, when both of us are describing the same thing?
1598	But can wisdom be taught?
1598	But did you carry the search any further, and did you find the art which you were seeking?
1598	But how can I refute you, if, as you say, to tell a falsehood is impossible?
1598	But how, he said, by reason of one thing being present with another, will one thing be another?
1598	But if he can not speak falsely, may he not think falsely?
1598	But if you were not wise you were unlearned?
1598	But suppose, I said, that we were to learn the art of making speeches-- would that be the art which would make us happy?
1598	But what need is there of good fortune when we have wisdom already:--in every art and business are not the wise also the fortunate?
1598	But when I describe something and you describe another thing, or I say something and you say nothing-- is there any contradiction?
1598	But when the teacher dictates to you, does he not dictate letters?
1598	But when you speak of stones, wood, iron bars, do you not speak of the silent?
1598	But why should I repeat the whole story?
1598	CRITO: And did Euthydemus show you this knowledge?
1598	CRITO: And do you mean, Socrates, that the youngster said all this?
1598	CRITO: And were you not right, Socrates?
1598	CRITO: But, Socrates, are you not too old?
1598	CRITO: How did that happen, Socrates?
1598	CRITO: Well, and what came of that?
1598	CRITO: What do you say of them, Socrates?
1598	CRITO: Who was the person, Socrates, with whom you were talking yesterday at the Lyceum?
1598	CRITO: Why not, Socrates?
1598	Can there be any doubt that good birth, and power, and honours in one''s own land, are goods?
1598	Certainly; did you think we should say No to that?
1598	Ctesippus, here taking up the argument, said: And is not your father in the same case, for he is other than my father?
1598	Did we not agree that philosophy should be studied?
1598	Do those, said he, who learn, learn what they know, or what they do not know?
1598	Do you agree with me?
1598	Do you agree?
1598	Do you know something, Socrates, or nothing?
1598	Do you not know letters?
1598	Do you not remember?
1598	Do you suppose the same person to be a father and not a father?
1598	Do you, Dionysodorus, maintain that there is not?
1598	Does it not supply us with the fruits of the earth?
1598	Does not your omniscient brother appear to you to have made a mistake?
1598	Euthydemus answered: And that which is not is not?
1598	Euthydemus proceeded: There are some whom you would call teachers, are there not?
1598	Euthydemus replied: And do you think, Ctesippus, that it is possible to tell a lie?
1598	For example, if we had a great deal of food and did not eat, or a great deal of drink and did not drink, should we be profited?
1598	For example, would a carpenter be any the better for having all his tools and plenty of wood, if he never worked?
1598	For tell me now, is not learning acquiring knowledge of that which one learns?
1598	For then neither of us says a word about the thing at all?
1598	Here Ctesippus was silent; and I in my astonishment said: What do you mean, Dionysodorus?
1598	How can he who speaks contradict him who speaks not?
1598	I can not say that I like the connection; but is he only my father, Euthydemus, or is he the father of all other men?
1598	I did, I said; what is going to happen to me?
1598	I said, and where did you learn that?
1598	I should have far more reason to beat yours, said Ctesippus; what could he have been thinking of when he begat such wise sons?
1598	I turned to the other, and said, What do you think, Euthydemus?
1598	Is not that your position?
1598	Is not the honourable honourable and the base base?
1598	Is not this the result-- that other things are indifferent, and that wisdom is the only good, and ignorance the only evil?
1598	Is that your difficulty?
1598	Is there no such thing as error, ignorance, falsehood?
1598	Let me ask you one little question more, said Dionysodorus, quickly interposing, in order that Ctesippus might not get in his word: You beat this dog?
1598	Look at the matter thus: If he did fewer things would he not make fewer mistakes?
1598	May we not answer with absolute truth-- A knowledge which will do us good?
1598	Nay, said Ctesippus, but the question which I ask is whether all things are silent or speak?
1598	Nay, take nothing away; I desire no favours of you; but let me ask: Would you be able to know all things, if you did not know all things?
1598	Neither did I tell you just now to refute me, said Dionysodorus; for how can I tell you to do that which is not?
1598	Now Euthydemus, if I remember rightly, began nearly as follows: O Cleinias, are those who learn the wise or the ignorant?
1598	Now in the working and use of wood, is not that which gives the right use simply the knowledge of the carpenter?
1598	Of their existence or of their non- existence?
1598	Of what country are they, and what is their line of wisdom?
1598	Or a speaking of the silent?
1598	Or when neither of us is speaking of the same thing?
1598	Or would an artisan, who had all the implements necessary for his work, and did not use them, be any the better for the possession of them?
1598	Perhaps you may not be ready with an answer?
1598	Poseidon, I said, this is the crown of wisdom; can I ever hope to have such wisdom of my own?
1598	Quite true, I said; and that I have always known; but the question is, where did I learn that the good are unjust?
1598	SOCRATES: And does the kingly art make men wise and good?
1598	SOCRATES: And in what will they be good and useful?
1598	SOCRATES: And surely it ought to do us some good?
1598	SOCRATES: And what does the kingly art do when invested with supreme power?
1598	SOCRATES: And what of your own art of husbandry, supposing that to have supreme authority over the subject arts-- what does that do?
1598	SOCRATES: And what would you say that the kingly art does?
1598	SOCRATES: And will you on this account shun all these pursuits yourself and refuse to allow them to your son?
1598	SOCRATES: Are you incredulous, Crito?
1598	SOCRATES: But then what is this knowledge, and what are we to do with it?
1598	SOCRATES: O Crito, they are marvellous men; but what was I going to say?
1598	SOCRATES: There were two, Crito; which of them do you mean?
1598	SOCRATES: Well, and do you not see that in each of these arts the many are ridiculous performers?
1598	SOCRATES: What, all men, and in every respect?
1598	Shall we not be happy if we have many good things?
1598	Shall we say, Crito, that it is the knowledge by which we are to make other men good?
1598	Tell me, he said, Socrates and the rest of you who say that you want this young man to become wise, are you in jest or in real earnest?
1598	Tell me, then, you two, do you not know some things, and not know others?
1598	That makes no difference;--and must you not, if you are knowing, know all things?
1598	That will do, he said: And would you admit that anything is what it is, and at the same time is not what it is?
1598	Then Dionysodorus takes up the ball:''Who are they who learn dictation of the grammar- master; the wise or the foolish boys?''
1598	Then are they not animals?
1598	Then do you see our garments?
1598	Then he is the same?
1598	Then if you know all letters, he dictates that which you know?
1598	Then in every possession and every use of a thing, knowledge is that which gives a man not only good- fortune but success?
1598	Then tell me, he said, do you know anything?
1598	Then the good speak evil of evil things, if they speak of them as they are?
1598	Then there is no such thing as false opinion?
1598	Then there is no such thing as ignorance, or men who are ignorant; for is not ignorance, if there be such a thing, a mistake of fact?
1598	Then those who learn are of the class of those who acquire, and not of those who have?
1598	Then we must surely be speaking the same thing?
1598	Then what are they professing to teach?''
1598	Then what is the inference?
1598	Then why did you ask me what sense my words had?
1598	Then, I said, a man who would be happy must not only have the good things, but he must also use them; there is no advantage in merely having them?
1598	Then, I said, you know all things, if you know anything?
1598	Then, after a pause, in which he seemed to be lost in the contemplation of something great, he said: Tell me, Socrates, have you an ancestral Zeus?
1598	Then, my dear boy, I said, the knowledge which we want is one that uses as well as makes?
1598	Then, my good friend, do they all speak?
1598	Then, said he, you learn what you know, if you know all the letters?
1598	Then, said the other, you do not learn that which he dictates; but he only who does not know letters learns?
1598	Upon what principle?
1598	Very true, said Ctesippus; and do you think, Euthydemus, that he ought to have one shield only, and one spear?
1598	Very well, I said; and where in the company shall we find a place for wisdom-- among the goods or not?
1598	Well, Cleinias, but if you have the use as well as the possession of good things, is that sufficient to confer happiness?
1598	Well, I said; but then what am I to do?
1598	Well, but do rhetoricians, when they speak in the assembly, do nothing?
1598	Well, but, Euthydemus, I said, has that never happened to you?
1598	Well, have not all things words expressive of them?
1598	Well, said he, and so you say that you wish Cleinias to become wise?
1598	Were they other than the beautiful, or the same as the beautiful?
1598	What am I to do with them?
1598	What can make you tell such a lie about me and the others, which I hardly like to repeat, as that I wish Cleinias to perish?
1598	What can they see?
1598	What do I know?
1598	What do you mean, Dionysodorus?
1598	What do you mean, I said; do you know nothing?
1598	What do you mean?
1598	What followed, Crito, how can I rightly narrate?
1598	What is that?
1598	What is that?
1598	What knowledge is there which has such a nature?
1598	What marvellous dexterity of wit, I said, enabled you to acquire this great perfection in such a short time?
1598	What of that?
1598	What proof shall I give you?
1598	What then do you say?
1598	What then is the result of what has been said?
1598	What, I said, are you blessed with such a power as this?
1598	What, before you, Dionysodorus?
1598	What, he said, do you think that you know what is your own?
1598	What, of men only, said Ctesippus, or of horses and of all other animals?
1598	What, replied Dionysodorus in a moment; am I the brother of Euthydemus?
1598	What, said Ctesippus; then all things are not silent?
1598	What, said he, is the business of a good workman?
1598	When you and I describe the same thing, or you describe one thing and I describe another, how can there be a contradiction?''
1598	When you are silent, said Euthydemus, is there not a silence of all things?
1598	When you were children, and at your birth?
1598	Whither then shall we go, I said, and to what art shall we have recourse?
1598	Why do you laugh, Cleinias, I said, at such solemn and beautiful things?
1598	Why do you say so?
1598	Why not?
1598	Why, Ctesippus, said Dionysodorus, do you mean to say that any one speaks of things as they are?
1598	Why, Socrates, said Dionysodorus, did you ever see a beautiful thing?
1598	Will you let me see you explaining to the young man how he is to apply himself to the study of virtue and wisdom?
1598	Will you not cease adding to your answers?
1598	Will you not take our word that we know all things?
1598	Will you tell me how many teeth Euthydemus has?
1598	With what I know; and I suppose that you mean with my soul?
1598	Would a man be better off, having and doing many things without wisdom, or a few things with wisdom?
1598	Yes, he said, and you would mean by animals living beings?
1598	Yes; and your mother has a progeny of sea- urchins then?
1598	You admit that?
1598	You agree then, that those animals only are yours with which you have the power to do all these things which I was just naming?
1598	You remember, I said, our making the admission that we should be happy and fortunate if many good things were present with us?
1598	You then, learning what you did not know, were unlearned when you were learning?
1598	You think, I said, that to act with a wise man is more fortunate than to act with an ignorant one?
1598	You wish him to be what he is not, and no longer to be what he is?
1598	You wish him, he said, to become wise and not, to be ignorant?
1598	and if he had fewer misfortunes would he not be less miserable?
1598	and teach them all the arts,--carpentering, and cobbling, and the rest of them?
1598	and was not that our conclusion?
1598	and will you explain how I possess that knowledge for which we were seeking?
1598	for you admit that all things which have life are animals; and have not these gods life?
1598	has he got to such a height of skill as that?
1598	if he made fewer mistakes would he not have fewer misfortunes?
1598	or are you the same as a stone?
1598	tell me, in the first place, whose business is hammering?
7700	... What is that?
7700	1ST MARKET- LOUNGER What''s this?
7700	1ST WOMAN Must I never use my wool then?
7700	ATHENIANS Can anyone tell us where Lysistrata is?
7700	ATHENIANS Tell us then, Spartans, what has brought you here?
7700	ATHENIANS Then what will we do?
7700	ATHENIANS Then, ah, we''ll choose this snug thing here, Echinus, Shall we call the nestling spot?
7700	ATHENIANS What allies?
7700	Ah, Strymodorus, who''d have thought affairs could tangle so?
7700	Are new privations springing up in Sparta?
7700	But if the affair''s so wonderful, tell us, what is it?
7700	But what avail will your scheme be if the men Drag us for all our kicking on to the couch?
7700	But what has vexed you so?
7700	But what of them as well?
7700	But when at the last in the streets we heard shouted( everywhere ringing the ominous cry)"Is there no one to help us, no saviour in Athens?"
7700	But you''ve not forgotten?
7700	CAILONICE But, Lysistrata, What is this oath that we''re to swear?
7700	CALONICE And long?
7700	CALONICE Anything else?
7700	CALONICE But if they should force us?
7700	CALONICE But if-- which heaven forbid-- we should refrain As you would have us, how is Peace induced?
7700	CALONICE But wo n''t the men March straight against us?
7700	CALONICE By Woman?
7700	CALONICE How could we do Such a big wise deed?
7700	CALONICE Then what will symbolise us?
7700	CALONICE Then why are n''t they here?
7700	CALONICE What is it all about, dear Lysistrata, That you''ve called the women hither in a troop?
7700	CALONICE Yes, but how?
7700	CALONICE_ If not, to nauseous water change this wine._ LYSISTRATA Do you all swear to this?
7700	CINESIAS I. LYSISTRATA A man?
7700	CINESIAS O is that true?
7700	CINESIAS There now, do n''t you feel pity for the child?
7700	CINESIAS Well, ca n''t your oath perhaps be got around?
7700	CINESIAS Who are you that thus eject me?
7700	CINESIAS Why some cushions?
7700	Come, now from off my back.... Is there no Samos- general to help me to unpack?
7700	Did anything new arise?
7700	Do n''t you go throb- throb?
7700	Do we seem a fearful host?
7700	Do ye see our condition?
7700	Do you feel a jerking throbbing in the morning?
7700	Do you mind that?
7700	Does anyone recognise his face?
7700	Gorgon- buckler instead the usual platter or dish?
7700	HERALD What here gabs the Senate an''the Prytanes?
7700	Hail, Spartans how do you fare?
7700	I''m coming of my own accord.... Why bars?
7700	I''m just drawing off my shoes.... You''re sure you will vote for Peace?
7700	In plain sight?
7700	Is it from Pan?
7700	Is your groin swollen With stress of travelling?
7700	LAMPITO But who''s garred this Council o''Women to meet here?
7700	LAMPITO Hark, what caterwauling hubbub''s that?
7700	LYSISTRATA And what am I to get?
7700	LYSISTRATA And what if they do?
7700	LYSISTRATA And you?
7700	LYSISTRATA Are you not sad your children''s fathers Go endlessly off soldiering afar In this plodding war?
7700	LYSISTRATA How is it different?
7700	LYSISTRATA How sensible?
7700	LYSISTRATA Now what story is this you tell?
7700	LYSISTRATA Now, brethren twined with mutual benefactions, Can you still war, can you suffer such disgrace?
7700	LYSISTRATA Now, tell me, are the women right to lag?
7700	LYSISTRATA Of course.... Well then Where is our Scythianess?
7700	LYSISTRATA Then why the helm?
7700	LYSISTRATA This girl?
7700	LYSISTRATA We must refrain from every depth of love.... Why do you turn your backs?
7700	LYSISTRATA What more is lacking?
7700	LYSISTRATA What nonsense is this?
7700	LYSISTRATA What oath would suit us then?
7700	LYSISTRATA What of us then, who ever in vain for our children must weep Borne but to perish afar and in vain?
7700	LYSISTRATA What use is Zeus to our anatomy?
7700	LYSISTRATA Which one?
7700	LYSISTRATA Who is this youngster?
7700	LYSISTRATA Why are you blaming us for laying you out?
7700	LYSISTRATA Will you truly do it then?
7700	LYSISTRATA Yes, why not?
7700	LYSISTRATA You too, dear turbot, you that said just now You did n''t mind being split right up in the least?
7700	Look, there goes one.... Hey, what''s the hurry?
7700	MAGISTRATE Are you a man Or a monstrosity?
7700	MAGISTRATE Are you afraid?
7700	MAGISTRATE But the old man will often select-- LYSISTRATA O why not finish and die?
7700	MAGISTRATE Does not a man age?
7700	MAGISTRATE How, may I ask, will your rule re- establish order and justice in lands so tormented?
7700	MAGISTRATE If we do n''t want to be saved?
7700	MAGISTRATE Is gold then the cause of the war?
7700	MAGISTRATE Not for a staff?
7700	MAGISTRATE Out with it speedily-- what is this plan that you boast you''ve invented?
7700	MAGISTRATE Then why do you hide that lance That sticks out under your arms?
7700	MAGISTRATE Then why do you turn aside and hold your cloak So far out from your body?
7700	MAGISTRATE Tut tut, what''s here?
7700	MAGISTRATE Well, what is it then?
7700	MAGISTRATE What did you do?
7700	MAGISTRATE What do you mean?
7700	MAGISTRATE What madness is this?
7700	MAGISTRATE What then is that you propose?
7700	MAGISTRATE What will you do if emergencies arise?
7700	MAGISTRATE What_ you_ will?
7700	MAGISTRATE Whence has this evil come?
7700	MAGISTRATE Why do you women come prying and meddling in matters of state touching war- time and peace?
7700	MAN Grann''am, do you much mind men?
7700	MAN That I fear do you suppose?
7700	MEN Ah cursed drab, what have you brought this water for?
7700	MEN Cleaner, you dirty slut?
7700	MEN Did you hear that insolence?
7700	MEN Ho, Phaedrias, shall we put a stop to all these chattering tricks?
7700	MEN How may this ferocity be tamed?
7700	MEN Is that what''s wrong?
7700	MEN What vengeance can you take if with my fists your face I beat?
7700	MEN What, sweet?
7700	MEN What, you put out my fire?
7700	MYRRHINE Are we late, Lysistrata?
7700	MYRRHINE But how can I break my oath?
7700	MYRRHINE What is the amazing news you have to tell?
7700	MYRRHINE What?
7700	MYRRHINE Where shall I dress my hair again Before returning to the citadel?
7700	MYRRHINE Would you like me to perfume you?
7700	Men say we''re slippery rogues-- CALONICE And are n''t they right?
7700	Nothing to say?
7700	Now what are two legs more or less?
7700	O is it something in a blaze?
7700	O where''s that girl, Reconciliation?
7700	O women, if we would compel the men To bow to Peace, we must refrain-- MYRRHINE From what?
7700	Observe my case-- I, a magistrate, come here to draw Money to buy oar- blades, and what happens?
7700	See... where are they from?
7700	Shall I singe you with my torch?
7700	Suppose that now upon their backs we splintered these our sticks?
7700	Surely the only enduring moral virtue which can be claimed is for that which moves to more power, beauty and delight in the future?
7700	That ruddy glare, that smoky skurry?
7700	The plain, hard wood?
7700	Then I would say to him,"O my dear husband, why still do they rush on destruction the faster?"
7700	WOMAN What is this?
7700	WOMAN Where is he, whoever he is?
7700	WOMAN Yes, now I see him, but who can he be?
7700	WOMEN Dear Mistress of our martial enterprise, Why do you come with sorrow in your eyes?
7700	WOMEN So then we scare you, do we?
7700	WOMEN So... was it hot?
7700	WOMEN Speak; can we help?
7700	WOMEN Watered, perhaps you''ll bloom again-- why not?
7700	WOMEN What can it be?
7700	WOMEN What is your fire for then, you smelly corpse?
7700	WOMEN What''s this?
7700	WOMEN Yes, yes, what is it?
7700	WOMEN You villainous old men, what''s this you do?
7700	We can persuade Our men to strike a fair an''decent Peace, But how will ye pitch out the battle- frenzy O''the Athenian populace?
7700	What are these black looks for?
7700	What do you gape at, wretch, with dazzled eyes?
7700	What do you mean?
7700	What else is like it, dearest Lysistrata?
7700	What is there to prevent you?
7700	What is this hard lump here?
7700	What kind of an object is it?
7700	What''s that rising yonder?
7700	What''s the good of argument with such a rampageous pack?
7700	Where are you going?
7700	Where is that archer?
7700	Where is the archer now?
7700	Where is the other archer gone?
7700	Who are you?
7700	Who is this that stands within our lines?
7700	Who knows what kind of person may perceive you?
7700	Why are you calling me?
7700	Why are you staring?
7700	Why are your faces blanched?
7700	Why do you bite your lips and shake your heads?
7700	Why do you weep?
7700	Why not be friends?
7700	Why not we?
7700	Why the noise?
7700	Why then delay any longer?
7700	Will you or wo n''t you, or what do you mean?
7700	Would you hear the words?
7700	You ca n''t hide your clear intent, And anyway why not wait till the tenth day Meditating a brazen name for your brass brat?
7700	You dotard, because he at no time had lent His intractable ears to absorb from our counsel one temperate word of advice, kindly meant?
7700	You''re not deceiving me about the Treaty?
7700	Yourself to burn?
7700	_ She drinks._ CALONICE Here now, share fair, have n''t we made a pact?
35977	( this is the last time I shall use that expression) shall I never see you again?
35977	**_ Qua conjugata, que virgo non concupiscebat absentem,& non exardescebat in presentem?
35977	After this can I hope God should open to me the treasures of his mercy?
35977	Ah?
35977	All who are about me admired my virtue, but could their eyes penetrate into my heart, what would they not discover?
35977	And do you question either?
35977	And love th''offender, yet detest th''offence?
35977	And must I use any other prayers than my own to prevail upon you?
35977	And what a happiness is it, not to be in a capacity of sinning?
35977	And what time shall I find for those prayers you speak of?
35977	And yet we can be saved by nothing but the Cross, why then do we refuse to bear it?
35977	And, can you believe it,_ Philintus_?
35977	Are not interest and policy their only rules?
35977	Are these the wishes of my inmost soul?
35977	Are we not already sufficiently miserable?
35977	But can you be sure marriage will not be the tomb of her love?
35977	But do you owe nothing more to us than to that friend, be the friendship between you ever so intimate?
35977	But do you,_ Abelard_, never see_ Heloise_ in your sleep?
35977	But how barbarous was your punishment?
35977	But how difficult is this in the trouble which surrounds me?
35977	But how much did my curiosity cost me?
35977	But if you do not continue your concern for me, If I lose your affection, what have I gained by my imprisonment?
35977	But to what purpose dost thou still arm thyself against me?
35977	But what could resist you?
35977	But what do I say?
35977	But what excuses could I not find in you, if the crime were excusable?
35977	But what have I gained by this?
35977	But what is there for you to fear?
35977	But what secret trouble rises in my soul, what unthought- of motion opposes the resolution I formed of sighing no more for_ Abelard_?
35977	But when love has once been sincere, how difficult it is to determine to love no more?
35977	But whence, arose that pray''r?
35977	But whither am I transported?
35977	But whither does my vain imagination carry me?
35977	But why should I intreat you in the name of your children?
35977	But why should I on others''prayers depend?
35977	But why should I rave at your assassins?
35977	But, in this article of consolation, how comes it to pass that he makes no mention of_ Heloise_?
35977	But, tell me, whence proceeds your neglect of me since my being professed?
35977	Can any one sin who is persuaded of this?
35977	Can it be criminal for you to imitate St. Jerome, and discourse with me concerning the Scripture?
35977	Can not this habit of penitence which I wear interest Heaven to treat me more favourably?
35977	Can so heavy a misfortune leave me a moment''s quiet?
35977	Can you think that the traces you have drawn in my heart can ever be worn out?
35977	Canst thou behold those lovely eyes without recollecting those amorous glances which have been so fatal to thee?
35977	Canst thou forget that sad, that solemn day, When victims at yon altar''s foot we lay?
35977	Canst thou forget what tears that moment fell, When, warm in youth, I bade the world farewell?
35977	Could I not more easily comfort myself in my afflictions?
35977	Could an outrageous husband make a villain suffer more that had dishonoured his bed?
35977	Could you ever retire but you drew the eyes and hearts of all after you?
35977	Could you imagine it possible for any mortal to blot you from my heart?
35977	Could you think me guilty of sacrificing the virtuous and learned_ Abelard_ to any other but to God?
35977	Did not every one rejoice in having seen you?
35977	Did not the apprehension of causing my present death make the pen drop from your hand?
35977	Did you write thus to me before Fortune had ruined my happiness?
35977	Do fathers consult the inclinations of their children when they settle them?
35977	Do n''t you know, that there is no action of life which draws after it so sure and long a repentance, and to so little purpose?
35977	Do you now,_ Heloise_, applaud my design of making you walk in the steps of the saints?
35977	Do you think learning ought to make_ Heloise_ more amiable?
35977	Does thy grace or my own despair draw these words from me?
35977	Does_ Abelard_ then, said I, suspect he shall see renewed in me the example of Lot''s wife, who could not forbear looking back when she left Sodom?
35977	Dost thou still nourish this destructive flame?
35977	For if my conversion was sincere, how could I take a pleasure to relate my past follies?
35977	Fulbert surprised me with_ Heloise_, and what man that had a soul in him would not have borne any ignominy on the same conditions?
35977	Has Vice such charms to well- born souls?
35977	Hath not our Saviour borne it before us, and died for us, to the end that we might also bear it and desire to die also?
35977	Have I not tired out his forgiveness?
35977	Have not the gentle rules of Peace and Heav''n, From thy soft soul this fatal passion driv''n?
35977	Have you purchased your vocation at so slight a rate, as that you should not turn it to the best advantage?
35977	How can I do that when you frighten me with apprehensions that continually possess my mind day and night?
35977	How can I separate from the person I love the passion I must detest?
35977	How did I deceive myself with the hopes that you would be wholly mine when I took the veil, and engaged myself to live for ever under your laws?
35977	How difficult is it to fight always for duty against inclination?
35977	How happy is the blameless Vestal''s lot?
35977	How happy should I be could I wash out with my tears the memory of those pleasures which yet I think of with delight?
35977	How little is that?
35977	How many ladies laid claim to them?
35977	How much better were it entirely to forget the object of it, than to preserve the memory of it, so fatal to the quiet of my life and salvation?
35977	How much did I wrong you, and what weakness did I impute to you?
35977	How the dear object from the crime remove, Or how distinguish penitence from love?
35977	How unhappy am I?
35977	How void of reason are men, said Seneca, to make distant evils present by reflection, and to take pains before death to lose all the comforts of life?
35977	How weak are we in ourselves, if we do not support ourselves on the cross of Christ?
35977	How would my enemies, Champeaux and Anselm, have triumphed, had they seen the redoubted philosopher in such a wretched condition?
35977	I could meet him at all his assignations, and would I decline following him to the feats of holiness?
35977	I dote on the danger which threatens me, how then can I avoid falling?
35977	I have armed my own hands against myself?
35977	I have made them in the presence of God; whither shall I fly from his wrath if I violate them?
35977	I reproach myself for my own faults, I accuse you for yours, and to what purpose?
35977	I said to myself, there was a time when he could rely upon my bare word, and does he now want vows to secure himself of me?
35977	I tear myself from all that pleases me?
35977	I thought you disengaged and free; And can you still, still sigh and weep for me?
35977	I was young;--could she show an infallibility to those vows which my heart never formed for any but herself?
35977	I who have not refused to be a victim of pleasure to gratify him, can he think I would refuse to be a sacrifice of honour to obey him?
35977	If I had loved pleasures, could I not yet have found means to have gratified myself?
35977	If a picture, which is but a mute representation of an object, can give such pleasure, what can not letters inspire?
35977	If the memory of him has caused thee so much trouble,_ Heloise_, what will not his presence do?
35977	Is it not your part to prepare me, by your powerful exhortations against that great crisis, which shakes the most resolute and confirmed minds?
35977	Is it not your part to receive my last sighs; take care of my funeral, and give an account of my manners and faith?
35977	Is it possible I should fear obtaining any thing of you, when I ask it in my own name?
35977	Is it possible a genius so great as yours should never get above his past misfortunes?
35977	Is it possible that_ Abelard_ should in earnest think of marrying_ Heloise_?
35977	Is it possible to renounce one''s self entirely at the age of two and twenty?
35977	Is it so hard for one who loves to write?
35977	Is not your soul ravished at so saving a command?
35977	Is this a state of reprobation?
35977	Is this discourse directed to my dear_ Abelard_?
35977	It is for you for_ Abelard_, that I have resolved to live; if you are ravished from me, what use can I make of my miserable days?
35977	Lucille( for that was her name) taking me aside one day, said, What do you intend, brother?
35977	Marriage has made such a correspondence lawful; and since you can, without giving the least scandal, satisfy me, why will you not?
35977	Might not a small temptation have changed you?
35977	Might not a young woman, at the noise of the flames, and the fall of Sodom, look back, and pity some one person?
35977	Must I renounce my vows?
35977	Must a weak mind fortify one that is so much superior?
35977	Must a wife draw on you that punishment which ought not to fall on any but an adulterous lover?
35977	My reputation had spread itself every where; and could a virtuous lady resist a man that had confounded all the learned of the age?
35977	Nor foes nor fortune take this pow''r away; And is my_ Abelard_ less kind than they?
35977	Or did you believe yourself a greater master to teach vice than virtue, or did you think it was more easy to persuade me to the first than the latter?
35977	Ought this to seem strange to you, who know how monasteries are filled now- a- days?
35977	Our life here is but a languishing death?
35977	Our present disgraces are sufficient to employ our thoughts continually, and shall we seek new arguments of grief in futurities?
35977	Remember what St._ Paul_ says,_ Art thou loosed from a wife?
35977	Shall the laws and customs which the gross and carnal world has invented hold us together more surely than the bonds of mutual affection?
35977	Shall this be the fruit of my meditations?
35977	Shall we have so little courage, and shall that uncertainty your heart labours with, of serving two masters, affect mine too?
35977	Sprung it from piety, or from despair?
35977	The wounds I have already received leave no room for new ones; why can not I urge thee to kill me?
35977	Then too, when Fate shall thy fair frame destroy?
35977	These tender names, can not they move you?
35977	Thou dost not give me any respite?
35977	Thus those songs will be sung in honour of other women which you designed only for me?
35977	Transform''d like these pale swarms that round me move, Of blest insensibles-- who know no love?
35977	Was it not the sole view of pleasure which engaged you to me?
35977	Was not your Treatise of Divinity condemned to be burnt?
35977	Were you not threatened with perpetual imprisonment?
35977	What a fool am I to tell you my dreams, who are sensible of these pleasures?
35977	What a haven of rest is this to a jealous mind?
35977	What a prodigy am I?
35977	What a storm was raised against you by the treacherous monks, when you did them the honour to be called their Brother?
35977	What abhorrence can I be said to have of my sins, if the objects of them are always amiable to me?
35977	What an injury shall I do the Church?
35977	What an odd fight will it be to see maids and scholars, desks and cradles, books and distaffs, pens and spindles, one among another?
35977	What answer can you make?
35977	What can not you induce a heart to, whose weakness you so perfectly know?
35977	What country, what city, has not desired your presence?
35977	What curse may I not justly fear, should I rob the world of so eminent a person as you are?
35977	What did I not say to stop your tears?
35977	What did not those two false prophets** accuse you of, who declaimed so severely against you before the Council of Sens?
35977	What doth thou say, wretched_ Heloise_?
35977	What efforts, what relapses, what agitations, do we undergo?
35977	What great advantages would philosophy give us over other men, if by studying it we could learn to govern our passions?
35977	What have I not suffered,_ Abelard_, while I kept alive in my retirement those fires which ruined me in the world?
35977	What have I to hope for after this loss of you?
35977	What means have I not used?
35977	What occasion had you to praise me?
35977	What occasion have I given him in the whole course of my life to admit the least suspicion?
35977	What powerful Deity, what hallow''d Shrine, Can save me from a love, a faith like thine?
35977	What progress might one make in the ways of virtue, who is not obliged to fight an enemy for every foot of ground?
35977	What recompense can I hope for?
35977	What right had a cruel uncle over us?
35977	What rivals did your gallantries of this kind occasion me?
35977	What scandals were vented on occasion of the name Paraclete given to your chapel?
35977	What would the world say should they read your letters as I do?
35977	When I am in this condition, why dost not thou, O Lord, pity my weakness, and strengthen me by thy grace?
35977	When I but think of this last separation; I feel all the pangs of death; what shall I be then, if I should see this dreadful hour?
35977	When I had settled her here, can you believe it,_ Philintus_?
35977	When love is liberty, and nature law, All then is full possessing and possess''d, No craving void left akeing in the breast?
35977	Where heav''nly- pensive Contemplation dwells, And ever- musing Melancholy reigns; What means this tumult in a Vestal''s veins?
35977	Where was I?
35977	Where was your_ Heloise_ then?
35977	Where, where was_ Eloisa_?
35977	Who does not know that it is for the glory of God to find no other foundation in man for his mercy than man''s very weakness?
35977	Why did you not deceive me for a while, rather than immediately abandon me?
35977	Why do you not deal after this manner with me?
35977	Why feels my heart its long- forgotten beat?
35977	Why provoke a jealous God by a blasphemy?
35977	Why rove my thoughts beyond this last retreat?
35977	Why should I conceal from you the secret of my call?
35977	Why should I only reap no advantage from your learning?
35977	Why should you use eloquence to reproach me for my flight, and for my silence?
35977	Why was I born to be the occasion of so tragical an accident?
35977	Will it not be more agreeable to me, said she, to see myself your mistress than your wife?
35977	Will she not be a woman?
35977	Will the tears I shed be sufficient to render it odious to me?
35977	Will you have the cruelty to abandon me?
35977	Will you marry her then?
35977	With what ease did you compose verses?
35977	Would I its soft, its tend''rest sense controul?
35977	Would I, thus touch''d, this glowing heart refine, To the cold substance of this marble shrine?
35977	Would you destroy my piety in its infant- state?
35977	Would you have me forsake the convent into which I am but newly entered?
35977	Would you have me stifle the inspirations of the Holy Ghost?
35977	Ye holy mansions, ye impenetrable retreats, from what numberless apprehensions have you freed me?
35977	You are no longer of the world; you have renounced it; I am a Religious, devoted to solitude; shall we make no advantage of our condition?
35977	You can not but remember,( for what do not lovers remember?)
35977	You have quitted the world, and what object was worthy to detain you there?
35977	You may adore all this if you please; but not to flatter you, what is beauty but a flower, which may be blasted by the least fit of sickness?
35977	You tell me, that it is for me you live under that veil which covers you; why do you profane your vocation with such words?
35977	_ Job_ had no enemy more cruel than his wife: what temptations did he not bear?
35977	and do you not wish you could like Magdalen, wash our Saviour''s feet with your tears?
35977	and has not my tenderness, by leaving you nothing to wish for, extinguished your desires?
35977	and how could you describe them to me?
35977	and how long are we tossed in this confusion, unable to exert our reason, to possess our souls, or to rule our affections?
35977	and how was I surprised to find the whole letter filled with a particular and melancholy account of our misfortunes?
35977	and what a shame and disparagement will it be to you, whom Nature has fitted for the public good, to devote yourself entirely to a wife?
35977	and why?
35977	and will not love have more power than marriage to keep our hearts firmly united?
35977	and, when we have once drank of the cup of sinners, is it with such difficulty that we take the chalice of saints?
35977	are you deaf to his voice?
35977	are you insensible to words so full of kindness?
35977	art thou still the same?
35977	at an age which claims the most absolute liberty, could you think the world no longer worthy of your regard?
35977	but how humbled ought we to be when we can not master them?
35977	can I never free myself from those chains which bind me to him?
35977	can my feeble reason resist such powerful assaults?
35977	can we dare to offend thee?
35977	canst thou view that majestic air of_ Abelard_ without entertaining a jealousy of every one that sees so charming a man?
35977	do my words give you any relish for penitence?
35977	do you acquaint me with a thing so certain to afflict me?
35977	do you doubt?
35977	do you entertain her with the same language as formerly when Fulbert committed her to your care?
35977	does not the love of_ Heloise_ still burn in my heart_?_ I have not yet triumphed over that happy passion.
35977	dost thou know what thou desirest?
35977	for what hast thou to dread?
35977	hast thou not persecuted me enough?
35977	have I not yet triumphed over my love?
35977	have you not remorse for your wanderings?
35977	how does she appear to you?
35977	how far are we from such a happy temper?
35977	how much shall I disoblige the learned?
35977	how was it possible I should not be certain of your merit?
35977	how will it be possible for thee to keep thy reason at the sight of so amiable a man?
35977	in what temper did you conceive these mournful ideas?
35977	must we aggravate our sorrows?
35977	my memory is perpetually filled with bitter remembrances of past evils, and are there more to be feared still?
35977	one that practices all those virtues he teaches?
35977	or St. Austin, and explain to me the nature of grace?
35977	or Tertullian, and preach mortification?
35977	or are these the consequences of a long drunkenness in profane love?
35977	or dost thou fear, amidst the numerous torments thou heapest on me, dost thou fear that such a stroke would deliver me from all?
35977	or how bear up against my grief?
35977	or that any length of time can obliterate the memory we have here of your benefits?
35977	pursued I, dost thou not almost despair for having rioted in such false pleasure?
35977	shall I never have the pleasure of embracing you before death?
35977	shall I, to soothe you dry up those tears which the evil spirit makes you shed?
35977	shall my_ Abelard_ be never mentioned without tears?
35977	shall thy dear name be never spoken but with sighs?
35977	shall_ Abelard_ always possess my thoughts?
35977	that mouth, which can not be looked upon without desire?
35977	what are you to love?
35977	what can I then hope for?
35977	what can confine me to earth when Death shall have taken away from me all that was dear upon it?
35977	what desires will it not excite in thy soul?
35977	what disturbance did it occasion?
35977	what folly is it to talk at this rate?
35977	what lamentations should I make, if Heaven, by a cruel pity, should preserve me till that moment?
35977	what means this most cruel and unjust distinction?
35977	what other rival could take me from you?
35977	when you awake are you pleased or sorry?
35977	where is that happy time fled?
35977	whither does the excess of passion hurry me?
35977	why did you place the name of_ Heloise_ before that of_ Abelard_?
35977	will you hasten it?
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?
7972	He still had his corslet,the critics say,"so how could he be naked?
7972	How could a long poem like the_ Iliad_ come into existence in the historical circumstances?
7972	How could the thing be possible?
7972	Is it that the poets are deliberately trying to present the conditions of an age anterior to their own? 7972 What ails us,"asks Odysseus,"that we forget our impetuous valour?"
7972	(?).
7972	130- 141] Why should any mortal have made this interpolation?
7972	1891] Then, wherefore insist so much on tests of language?
7972	443), and they came, in harness, but their leader-- when did he exchange chiton, cloak, and sceptre for helmet, shield, and spear?
7972	448), but what was a"lot"?
7972	50 the heralds are bidden[ Greek:_ kurussein_], that is to summon the host-- to_ what_?
7972	53, Telemachus says that the Wooers shrink from going to the house of Penelope''s father, Icarius, who would endow(?)
7972	And_ what_"lines were especially these"?
7972	Any feudal audience would know better than to endure such an impossibility; they would have asked,"How could Thersites speak-- without the sceptre?"
7972	Are Helen and the maids in the[ Greek: talamos], where Paris is polishing his corslet and looking to his bow, or in an adjacent room?
7972	Are hall and chamber the same room, or did not Helen dress"in the chamber"?
7972	As he knows the_ ILIAD_ well, how can he be ignorant of the conditions of life of the heroes?
7972	As we can not possibly believe that one poet knew so much which his contemporaries did not know( and how, in the seventh century, could he know it?
7972	Athene, disguised as Mentes, is carrying a cargo of iron to Temesa( Tamasus in Cyprus?
7972	Below this stratum was an older shaft grave, as is usual in_ tholos_ interments; it had been plundered?
7972	But as huge man- covering shields are_ not_ among the circumstances by which the supposed late poets were surrounded, why do they depict them?
7972	But by that time the epic was decadent and dying?
7972	But does this prove anything?
7972	But how did Athens, or any other city, come to possess a text?
7972	But how has it not crept into the four Odyssean contaminated Books of the_ Iliad_?
7972	But if_ doma_ here be not equivalent to_ megaron_, what room can it possibly be?
7972	But in what sense?
7972	But these were in company with iron swords?
7972	But we certainly do smite with the steel, while the question is,"_ DID_ Homer''s men smite with the iron?"
7972	But what is the approximate date of the various expansions of the original poem?
7972	But where was the novelty?
7972	But why argue at all about the Megarian story if it be a fiction?
7972	But why did men who were interpolating bronze corslets freely introduce bronze so seldom, if at all, as the material of greaves?
7972	But, as it is true, how did the late Athenian drudge of Pisistratus succeed where Lönnrot failed?
7972	By that time the epic poems had almost ceased to grow; but they still admitted a few minor episodes in which the round shield"( where(?)
7972	Can Nestor be thinking of sending out any brave swift- footed young member of the outpost party, to whom the reward would be appropriate?
7972	Can any one who sets before himself the nature of the editor''s task believe in him and it?
7972	Can there be a similar confusion in the uses of_ megaron_,_ doma_, and_ domos_?
7972	Did a race so backward hit on an idea unknown to the Mycenaean Greeks?
7972	Did he excavate it?
7972	Did the Athenian army of the sixth century fight in clan regiments?
7972	Did these very late interlopers, down to the sixth century, introduce modern details into the picture of life?
7972	Had they not fallen into the hands of the[ Greek: gerontes] or the_ flaith_?
7972	Has her father her marriage?
7972	He appears"as Prince Areithous, the Maceman,"father( or grand- father?)
7972	He does give us Penthesilea''s great sword, with a hilt of ivory and silver; but of what metal was the blade?
7972	He goes about reminding the princes"have we not heard Agamemnon''s real intention in council?"
7972	He is in, is there another room whence she can hear him?
7972	How did the ancient method return, overlapping and blent with the method of cremation, as in the early Dipylon interments?
7972	How did_ they_ abstain from the new or revived ideas, and from the new_ genre_ of romance?
7972	How often are finger rings mentioned in the whole mass of Attic tragic poetry?
7972	How were the manners, customs, and characters,_ unus color_, preserved in a fairly coherent and uniform aspect?
7972	If Iris, in"Odyssean"times, had resigned office and been succeeded by Hermes, why did Achilles pray, not to Hermes, but to Iris?
7972	If he did and put the results into his lay, his audience-- not wearing boars''tusks-- would have asked,"What nonsense is the man talking?"
7972	If not in another room, why, when Hector is in the room talking to Paris, does Helen ask him to"come in"?
7972	If only the shield is taken, if there is nothing else in the way of bronze body armour to take, why have we the plural,[ Greek: teuchea]?
7972	If so, how were the_ Iliad_ and_ Odyssey_, unlike the Cyclic poems, kept uncontaminated, as they confessedly were, by the new romantic ideas?
7972	If so, the poets must have archaeologised, must have kept asking themselves,"Is this or that detail true to the past?"
7972	If so, why does the"late"_ Odyssey_ not deal in this grammatical usage so common in the"late"Book X. of the_ Iliad_?
7972	If the descriptions in Homer vary from these relics, to what extent do they vary?
7972	If the piece of wood in Grave V. was a shield, as seems probable, what has become of its bronze plates, if it had any?
7972	If they do this, how are we to know when they mean what they say, and of what value can their evidence on points of culture be reckoned?
7972	In the case of Melager such an estate is offered to him, but by whom?
7972	In these divergences are we to recognise the picture of a later development of the ancient existence of 1500- 1200 B.C.?
7972	Iron, bronze, slaves, and hides are bartered for sea- borne wine at the siege of Troy?
7972	Is the poet not to be allowed to be various, and is the scene of the Porter in_ Macbeth_,"in style and tone,"like the rest of the drama?
7972	Is the_ Iliad_ a patchwork of metrical_ Märchen_ or is it an epic nobly constructed?
7972	Is this one of the many points on which every savant must rely on his own sense of what is"likely"?
7972	Is this quite certain?
7972	Is this the same as the"recess of the_ hall_"or is it an innermost part of the_ house?_ Who can be certain?
7972	Is this the same as the"recess of the_ hall_"or is it an innermost part of the_ house?_ Who can be certain?
7972	It may be best to inquire, first, what does the poet, or what do the poets, say about shields?
7972	Leaf elaborates these points:"Why did not the Homeric heroes ride?
7972	Leaf writes:"Elated by the dream, as we are led to suppose, Agamemnon summons the army-- to lead them into battle?
7972	Leaf''s phrase), when he must be as well aware as we are of the way in which the heroes lived?
7972	Leaf''s restoration?
7972	May Helen not even have a boudoir?
7972	Or did he see a sample in an old temple of the Mycenaean prime, or in a museum of his own period?
7972	Or had he heard of it in a lost Mycenaean poem?
7972	Or why, if they knew them, did they not introduce them in the poems, which, we are told, they were filling with non- Mycenaean greaves and corslets?
7972	So we must have no corslets in the_ Odyssey_?"
7972	Taking the bronze- plated(?)
7972	The Cyclic poems are certainly the production of a late and changed age?
7972	The course of evolution seems to be:( 1) the Mycenaean prime of much archery, no body armour(?
7972	The proposal is very odd; what do the princes want with black ewes, while at feasts they always have honoured places?
7972	The question being, Is the_ Iliad_ a literary whole or a mere literary mosaic?
7972	The question is, would a late editor or poet know all the details of customary law in such a case as a quarrel between Over- Lord and peer?
7972	The usage occurs in the poem where the incidents of seafaring occur frequently, as is to be expected?
7972	Then why does he adopt, as"the natural sense of the passage,""it was not Peisistratos but Solon who_ collected_ the scattered Homer of his day?"
7972	There were"lotless"men( Odyssey, XL 490), lotless_ freemen_, and what had become of their lots?
7972	They did not, and why not?
7972	This sword, though still of bronze, can deal a very effective cut; and, as the Mycenaeans had no armour for body or head,"(?)
7972	To myself the crowning mystery is, what has become of the Homeric tumuli with their contents?
7972	Was the host not in arms and fighting every day, when there was no truce?
7972	Was the_ mitrê_ a separate article or a continuation of the breastplate, lower down, struck by a dropping arrow?
7972	We shall have to ask, how did small round bucklers come to be unknown to late poets who saw them constantly?
7972	What can be more natural and characteristic?
7972	What is"late"?
7972	What other purpose could it have served?
7972	What phrase do they use in the_ Iliad_ for speaking or asking_ about_ anybody?
7972	What preposition follows such verbs in the_ Iliad_?
7972	What safer place could be found for them than in upper chambers, as in the Iliad?
7972	What were the fortunes of that oldest of all old kernels?
7972	What, then, are"all his pieces of armour"?
7972	When, then, did father and son exchange shields, and why?
7972	Where do the lord and lady sleep?
7972	Where does Noack think that, in a normal Homeric house, the girls of the family slept?
7972	Where, if not in upper chambers, did the young princesses repose?
7972	Who are the[ Greek: gerontes]?
7972	Who was killed in another place?
7972	Why did not these late poets, it is asked, make him take off his corslet, if he had one, as well as his shield?
7972	Why did the late poets act so inconsistently?
7972	Why did they leave corslets out, while their predecessors and contemporaries were introducing them all up and down the_ Iliad_?
7972	Why do they desert the traditional bronze?
7972	Why do they not cleave to the traditional term-- bronze-- in the case of tools, as the same men do in the case of weapons?
7972	Why do they use bronze for swords and spears, iron for tools?
7972	Why had Thrasymedes the shield of his father?
7972	Why is there so much excitement at the assembly of Book II.?
7972	Why were they ignorant of small circular shields, which they saw every day?
7972	Why, if they were bent on modernising, did they not modernise the shields?
7972	Why, then, do the supposed late continuators represent tools, not weapons, as of iron?
7972	Why, then, had Homer''s men in his time not made this step, seeing that they were familiar with the use of iron?
7972	Why?
7972	Would he find any demand on the part of his audience for a long series of statements, which to a modern seem to interrupt the story?
7972	Would the new poets, in deference to tradition, abstain from mentioning cavalry, or small bucklers, or iron swords and spears?
7972	Would the tyrant Pisistratus have made his literary man take this view?
7972	Would they therefore sing of things familiar-- of iron weapons, small round shields, hoplites, and cavalry?
7972	Would wandering Ionian reciters at fairs have maintained this uniformity?
7972	_ Now_, was his[ Greek: talamos] or bedroom, also his dining- room?
7972	and had the leather interior lasted with the felt cap through seven centuries?
7972	and how, if they modernised unconsciously, as all uncritical poets do, did the shield fail to be unconsciously"brought up to date"?
7972	and would a late poet, in a society no longer feudal, know how to wind it up?
7972	been consciously or unconsciously introduced by the late poets?
7972	conceivable?]
7972	did they blur the_ unus_ color?
7972	has her son her marriage?
7972	i. p. 575] How are we to understand this poet?
7972	is Iris the messenger, not Hermes?
7972	is she not perhaps still a married woman with a living husband?
7972	or would they avoid puzzling their hearers by speaking of obsolete and unfamiliar forms of tactics and of military equipment?
7972	we must ask"What, taking it provisionally as a literary whole, are the qualities of the poet as a painter of what we may call feudal society?"
7972	what place therefore needed purification except the hall and courtyard?
7972	would a feudal audience have been satisfied with a poem which did not wind the quarrel up in accordance with usage?
1643	''If there is knowledge, there must be teachers; and where are the teachers?''
1643	''To whom, then, shall Meno go?''
1643	''what is courage?''
1643	''what is temperance?''
1643	( To the Boy:) Tell me, boy, do you assert that a double space comes from a double line?
1643	ANYTUS: Whom do you mean, Socrates?
1643	ANYTUS: Why do you not tell him yourself?
1643	ANYTUS: Why single out individuals?
1643	Am I not right?
1643	And am I to carry back this report of you to Thessaly?
1643	And if these were our reasons, should we not be right in sending him?
1643	And if this is the proper name, then you, Meno''s slave, are prepared to affirm that the double space is the square of the diagonal?
1643	And if you find what you want, how will you ever know that this is the thing which you did not know?
1643	And is any mode of acquisition, even if unjust and dishonest, equally to be deemed virtue?
1643	And now tell me, is not this a line of two feet and that of four?
1643	And yet, if there are no universal ideas, what becomes of philosophy?
1643	And, therefore, my dear Meno, I fear that I must begin again and repeat the same question: What is virtue?
1643	Are they not profitable when they are rightly used, and hurtful when they are not rightly used?
1643	But I can not believe, Socrates, that there are no good men: And if there are, how did they come into existence?
1643	But are you in earnest, Socrates, in saying that you do not know what virtue is?
1643	But how, asks Meno, can he enquire either into what he knows or into what he does not know?
1643	But is virtue taught or not?
1643	But what has been the result?
1643	But whence had the uneducated man this knowledge?
1643	But where are the teachers?
1643	Can he be wrong who has right opinion, so long as he has right opinion?
1643	Can the child govern his father, or the slave his master; and would he who governed be any longer a slave?
1643	Can those who were deemed by many to be the wisest men of Hellas have been out of their minds?
1643	Can you say that they are teachers in any true sense whose ideas are in such confusion?
1643	Can you teach me how this is?
1643	Consider the matter thus: If we wanted Meno to be a good physician, to whom should we send him?
1643	Could you not answer that question, Meno?
1643	Do not all men, my dear sir, desire good?
1643	Do they seem to you to be teachers of virtue?
1643	Do you observe that here he seems to imply that virtue can be taught?
1643	Do you remember them?
1643	Do you think that I could?
1643	Have there not been many good men in this city?
1643	Have you not heard from our elders of him?
1643	Health and strength, and beauty and wealth-- these, and the like of these, we call profitable?
1643	Here are two and there is one; and on the other side, here are two also and there is one: and that makes the figure of which you speak?
1643	How could that be?
1643	How would you answer me?
1643	How, if I knew nothing at all of Meno, could I tell if he was fair, or the opposite of fair; rich and noble, or the reverse of rich and noble?
1643	If a man knew the way to Larisa, or anywhere else, and went to the place and led others thither, would he not be a right and good guide?
1643	Is he a bit better than any other mortal?
1643	Is there any difference?
1643	Is virtue the same in a child and in a slave, Meno?
1643	It was the natural answer to two questions,''Whence came the soul?
1643	Let me explain: if in one direction the space was of two feet, and in the other direction of one foot, the whole would be of two feet taken once?
1643	Let the first hypothesis be that virtue is or is not knowledge,--in that case will it be taught or not?
1643	Let us take another,--Aristides, the son of Lysimachus: would you not acknowledge that he was a good man?
1643	Look at the matter in your own way: Would you not admit that Themistocles was a good man?
1643	MENO: And did you not think that he knew?
1643	MENO: And how will you enquire, Socrates, into that which you do not know?
1643	MENO: And now, Socrates, what is colour?
1643	MENO: But if a person were to say that he does not know what colour is, any more than what figure is-- what sort of answer would you have given him?
1643	MENO: How can it be otherwise?
1643	MENO: How do you mean, Socrates?
1643	MENO: Then you have never met Gorgias when he was at Athens?
1643	MENO: True; but do you think that there are no teachers of virtue?
1643	MENO: Well, Socrates, and is not the argument sound?
1643	MENO: Well, what of that?
1643	MENO: Well; and why are you so slow of heart to believe that knowledge is virtue?
1643	MENO: What do you mean by the word''right''?
1643	MENO: What do you mean, Socrates?
1643	MENO: What do you mean?
1643	MENO: What have they to do with the question?
1643	MENO: What of that?
1643	MENO: What was it?
1643	MENO: Where does he say so?
1643	MENO: Why do you say that, Socrates?
1643	MENO: Why do you think so?
1643	MENO: Why not?
1643	MENO: Why, how can there be virtue without these?
1643	MENO: Why?
1643	MENO: Will you have one definition of them all?
1643	MENO: Yes, Socrates; but what do you mean by saying that we do not learn, and that what we call learning is only a process of recollection?
1643	Meanwhile I will return to you, Meno; for I suppose that there are gentlemen in your region too?
1643	Now, has any one ever taught him all this?
1643	Now, to whom should he go in order that he may learn this virtue?
1643	Now, when you say that they deceived and corrupted the youth, are they to be supposed to have corrupted them consciously or unconsciously?
1643	Once more, I suspect, friend Anytus, that virtue is not a thing which can be taught?
1643	Or is the nature of health always the same, whether in man or woman?
1643	Ought I not to ask the question over again; for can any one who does not know virtue know a part of virtue?
1643	Please, Anytus, to help me and your friend Meno in answering our question, Who are the teachers?
1643	SOCRATES: A square may be of any size?
1643	SOCRATES: And a person who had a right opinion about the way, but had never been and did not know, might be a good guide also, might he not?
1643	SOCRATES: And a third, which is equal to either of them?
1643	SOCRATES: And am I not also right in saying that true opinion leading the way perfects action quite as well as knowledge?
1643	SOCRATES: And are there not here four equal lines which contain this space?
1643	SOCRATES: And are there not these four divisions in the figure, each of which is equal to the figure of four feet?
1643	SOCRATES: And are they willing to teach the young?
1643	SOCRATES: And can either a young man or an elder one be good, if they are intemperate and unjust?
1643	SOCRATES: And can either house or state or anything be well ordered without temperance and without justice?
1643	SOCRATES: And conversely, may not the art of which neither teachers nor disciples exist be assumed to be incapable of being taught?
1643	SOCRATES: And desire is of possession?
1643	SOCRATES: And did not he train his son Lysimachus better than any other Athenian in all that could be done for him by the help of masters?
1643	SOCRATES: And do you really imagine, Meno, that a man knows evils to be evils and desires them notwithstanding?
1643	SOCRATES: And does any one desire to be miserable and ill- fated?
1643	SOCRATES: And does he really know?
1643	SOCRATES: And does he think that the evils will do good to him who possesses them, or does he know that they will do him harm?
1643	SOCRATES: And does he who desires the honourable also desire the good?
1643	SOCRATES: And does not this line, reaching from corner to corner, bisect each of these spaces?
1643	SOCRATES: And does this definition of virtue include all virtue?
1643	SOCRATES: And for this reason-- that there are other figures?
1643	SOCRATES: And four is how many times two?
1643	SOCRATES: And four such lines will make a space containing eight feet?
1643	SOCRATES: And four times is not double?
1643	SOCRATES: And from what line do you get this figure?
1643	SOCRATES: And how many are twice two feet?
1643	SOCRATES: And how many in this?
1643	SOCRATES: And how many spaces are there in this section?
1643	SOCRATES: And how many times larger is this space than this other?
1643	SOCRATES: And how much are three times three feet?
1643	SOCRATES: And how much is the double of four?
1643	SOCRATES: And if he proceeded to ask, What other figures are there?
1643	SOCRATES: And if it was taught it was wisdom?
1643	SOCRATES: And if one man is not better than another in desiring good, he must be better in the power of attaining it?
1643	SOCRATES: And if one side of the figure be of two feet, and the other side be of two feet, how much will the whole be?
1643	SOCRATES: And if there are no teachers, neither are there disciples?
1643	SOCRATES: And if there are no teachers, neither are there scholars?
1643	SOCRATES: And if there were teachers, it might be taught; and if there were no teachers, not?
1643	SOCRATES: And if we are good, then we are profitable; for all good things are profitable?
1643	SOCRATES: And in speaking thus, you do not mean to say that the round is round any more than straight, or the straight any more straight than round?
1643	SOCRATES: And in supposing that they will be useful only if they are true guides to us of action-- there we were also right?
1643	SOCRATES: And is not that four times four?
1643	SOCRATES: And is not this true of size and strength?
1643	SOCRATES: And is not this universally true of human nature?
1643	SOCRATES: And may we not, Meno, truly call those men''divine''who, having no understanding, yet succeed in many a grand deed and word?
1643	SOCRATES: And might not the same be said of flute- playing, and of the other arts?
1643	SOCRATES: And might there not be another square twice as large as this, and having like this the lines equal?
1643	SOCRATES: And must not he then have been a good teacher, if any man ever was a good teacher, of his own virtue?
1643	SOCRATES: And must they not suppose that those who are hurt are miserable in proportion to the hurt which is inflicted upon them?
1643	SOCRATES: And nature being excluded, then came the question whether virtue is acquired by teaching?
1643	SOCRATES: And now I add another square equal to the former one?
1643	SOCRATES: And now try and tell me the length of the line which forms the side of that double square: this is two feet-- what will that be?
1643	SOCRATES: And of how many feet will that be?
1643	SOCRATES: And passages into which and through which the effluences pass?
1643	SOCRATES: And shall I explain this wonder to you?
1643	SOCRATES: And so forth?
1643	SOCRATES: And some of the effluences fit into the passages, and some of them are too small or too large?
1643	SOCRATES: And surely the good man has been acknowledged by us to be useful?
1643	SOCRATES: And the right guide is useful and good?
1643	SOCRATES: And the space of four feet is made from this half line?
1643	SOCRATES: And the women too, Meno, call good men divine-- do they not?
1643	SOCRATES: And then you will tell me about virtue?
1643	SOCRATES: And there are no teachers of virtue to be found anywhere?
1643	SOCRATES: And there is such a thing as sight?
1643	SOCRATES: And these lines which I have drawn through the middle of the square are also equal?
1643	SOCRATES: And they surely would not have been good in the same way, unless their virtue had been the same?
1643	SOCRATES: And this knowledge which he now has must he not either have acquired or always possessed?
1643	SOCRATES: And this space is of how many feet?
1643	SOCRATES: And this spontaneous recovery of knowledge in him is recollection?
1643	SOCRATES: And thus we arrive at the conclusion that virtue is either wholly or partly wisdom?
1643	SOCRATES: And virtue makes us good?
1643	SOCRATES: And we have admitted that a thing can not be taught of which there are neither teachers nor disciples?
1643	SOCRATES: And were we not saying just now that justice, temperance, and the like, were each of them a part of virtue?
1643	SOCRATES: And what do you think of these Sophists, who are the only professors?
1643	SOCRATES: And what is the guiding principle which makes them profitable or the reverse?
1643	SOCRATES: And will not virtue, as virtue, be the same, whether in a child or in a grown- up person, in a woman or in a man?
1643	SOCRATES: And yet he has the knowledge?
1643	SOCRATES: And yet these things may also sometimes do us harm: would you not think so?
1643	SOCRATES: And yet we admitted that it was a good?
1643	SOCRATES: And yet, as we were just now saying, he did not know?
1643	SOCRATES: And yet, were you not saying just now that virtue is the desire and power of attaining good?
1643	SOCRATES: And you know that a square figure has these four lines equal?
1643	SOCRATES: And, in your opinion, do those who think that they will do them good know that they are evils?
1643	SOCRATES: But are not the miserable ill- fated?
1643	SOCRATES: But did any one, old or young, ever say in your hearing that Cleophantus, son of Themistocles, was a wise or good man, as his father was?
1643	SOCRATES: But does not this line become doubled if we add another such line here?
1643	SOCRATES: But how much?
1643	SOCRATES: But if he did not acquire the knowledge in this life, then he must have had and learned it at some other time?
1643	SOCRATES: But if neither the Sophists nor the gentlemen are teachers, clearly there can be no other teachers?
1643	SOCRATES: But if the good are not by nature good, are they made good by instruction?
1643	SOCRATES: But if there are three feet this way and three feet that way, the whole space will be three times three feet?
1643	SOCRATES: But if this be affirmed, then the desire of good is common to all, and one man is no better than another in that respect?
1643	SOCRATES: But if this is true, then the good are not by nature good?
1643	SOCRATES: But since this side is also of two feet, there are twice two feet?
1643	SOCRATES: But still he had in him those notions of his-- had he not?
1643	SOCRATES: But surely we acknowledged that there were no teachers of virtue?
1643	SOCRATES: But why?
1643	SOCRATES: But would he not have wanted?
1643	SOCRATES: Can we call those teachers who do not acknowledge the possibility of their own vocation?
1643	SOCRATES: Do not he and you and Empedocles say that there are certain effluences of existence?
1643	SOCRATES: Do you mean that they think the evils which they desire, to be good; or do they know that they are evil and yet desire them?
1643	SOCRATES: Do you remember how, in the example of figure, we rejected any answer given in terms which were as yet unexplained or unadmitted?
1643	SOCRATES: Do you see, Meno, what advances he has made in his power of recollection?
1643	SOCRATES: Four times four are sixteen-- are they not?
1643	SOCRATES: Good; and is not a space of eight feet twice the size of this, and half the size of the other?
1643	SOCRATES: Has any of the Sophists wronged you, Anytus?
1643	SOCRATES: Has not each interior line cut off half of the four spaces?
1643	SOCRATES: He is Greek, and speaks Greek, does he not?
1643	SOCRATES: Here, then, there are four equal spaces?
1643	SOCRATES: I will tell you why: I have heard from certain wise men and women who spoke of things divine that-- MENO: What did they say?
1643	SOCRATES: If virtue was wisdom( or knowledge), then, as we thought, it was taught?
1643	SOCRATES: If we have made him doubt, and given him the''torpedo''s shock,''have we done him any harm?
1643	SOCRATES: Is he not better off in knowing his ignorance?
1643	SOCRATES: Let us describe such a figure: Would you not say that this is the figure of eight feet?
1643	SOCRATES: Or if we wanted him to be a good cobbler, should we not send him to the cobblers?
1643	SOCRATES: Shall I indulge you?
1643	SOCRATES: Such a space, then, will be made out of a line greater than this one, and less than that one?
1643	SOCRATES: Suppose that we fill up the vacant corner?
1643	SOCRATES: Tell me, boy, do you know that a figure like this is a square?
1643	SOCRATES: That is, from the line which extends from corner to corner of the figure of four feet?
1643	SOCRATES: The next question is, whether virtue is knowledge or of another species?
1643	SOCRATES: Then all men are good in the same way, and by participation in the same virtues?
1643	SOCRATES: Then are there some who desire the evil and others who desire the good?
1643	SOCRATES: Then begin again, and answer me, What, according to you and your friend Gorgias, is the definition of virtue?
1643	SOCRATES: Then both men and women, if they are to be good men and women, must have the same virtues of temperance and justice?
1643	SOCRATES: Then do you not think that the Sophists are teachers?
1643	SOCRATES: Then he was the better for the torpedo''s touch?
1643	SOCRATES: Then he who does not know may still have true notions of that which he does not know?
1643	SOCRATES: Then if they are not given by nature, neither are the good by nature good?
1643	SOCRATES: Then if virtue is knowledge, virtue will be taught?
1643	SOCRATES: Then no one could say that his son showed any want of capacity?
1643	SOCRATES: Then now we have made a quick end of this question: if virtue is of such a nature, it will be taught; and if not, not?
1643	SOCRATES: Then right opinion is not less useful than knowledge?
1643	SOCRATES: Then the figure of eight is not made out of a line of three?
1643	SOCRATES: Then the line which forms the side of eight feet ought to be more than this line of two feet, and less than the other of four feet?
1643	SOCRATES: Then the square is of twice two feet?
1643	SOCRATES: Then they who order a state or a house temperately or justly order them with temperance and justice?
1643	SOCRATES: Then virtue can not be taught?
1643	SOCRATES: Then virtue is profitable?
1643	SOCRATES: Then we acknowledged that it was not taught, and was not wisdom?
1643	SOCRATES: Then you are entirely unacquainted with them?
1643	SOCRATES: Then, according to your definition, virtue would appear to be the power of attaining good?
1643	SOCRATES: Then, my dear friend, how can you know whether a thing is good or bad of which you are wholly ignorant?
1643	SOCRATES: There are some who desire evil?
1643	SOCRATES: They must be temperate and just?
1643	SOCRATES: To what then do we give the name of figure?
1643	SOCRATES: What are they?
1643	SOCRATES: What do you mean?
1643	SOCRATES: What do you say of him, Meno?
1643	SOCRATES: What line would give you a space of eight feet, as this gives one of sixteen feet;--do you see?
1643	SOCRATES: What, Anytus?
1643	SOCRATES: Which must have been the time when he was not a man?
1643	SOCRATES: Why simple?
1643	SOCRATES: Without any one teaching him he will recover his knowledge for himself, if he is only asked questions?
1643	SOCRATES: Would you like me to answer you after the manner of Gorgias, which is familiar to you?
1643	SOCRATES: Would you say''virtue,''Meno, or''a virtue''?
1643	SOCRATES: Yes, indeed; but what if the supposition is erroneous?
1643	SOCRATES: You only assert that the round figure is not more a figure than the straight, or the straight than the round?
1643	SOCRATES: You surely know, do you not, Anytus, that these are the people whom mankind call Sophists?
1643	SOCRATES: You would not wonder if you had ever observed the images of Daedalus( Compare Euthyphro); but perhaps you have not got them in your country?
1643	Should we not send him to the physicians?
1643	Suppose now that some one asked you the question which I asked before: Meno, he would say, what is figure?
1643	Suppose that I carry on the figure of the swarm, and ask of you, What is the nature of the bee?
1643	Tell me, boy, is not this a square of four feet which I have drawn?
1643	There is another sort of progress from the general notions of Socrates, who asked simply,''what is friendship?''
1643	This Dialogue is an attempt to answer the question, Can virtue be taught?
1643	Were not all these answers given out of his own head?
1643	Were we not right in admitting this?
1643	Were you not saying that the virtue of a man was to order a state, and the virtue of a woman was to order a house?
1643	What is the origin of evil?''
1643	What makes you so angry with them?
1643	What will you put forth as the subject of enquiry?
1643	When a man has no sense he is harmed by courage, but when he has sense he is profited?
1643	Whom would you name?
1643	Why, did not I ask you to tell me the nature of virtue as a whole?
1643	Will Meno tell him his own notion, which is probably not very different from that of Gorgias?
1643	Will you be satisfied with it, as I am sure that I should be, if you would let me have a similar definition of virtue?
1643	Will you reply that he was a mean man, and had not many friends among the Athenians and allies?
1643	Yet once more, fair friend; according to you, virtue is''the power of governing;''but do you not add''justly and not unjustly''?
1643	and do they agree that virtue is taught?
1643	and do they profess to be teachers?
1643	and who were they?
1643	or is there anything about which even the acknowledged''gentlemen''are sometimes saying that''this thing can be taught,''and sometimes the opposite?
1643	or rather, does not every one see that knowledge alone is taught?
1643	or, as we were just now saying,''remembered''?
1643	would do well to have his eye fixed: Do you understand?
806	Above or below us?
806	An outcast, mistreated, to whom should I talk?
806	Are you not ashamed to look down on me, who have kneeled to you, the suppliant, you bitter ones?
806	Are you not going to give me the bow?
806	Are you resolved to stay here as before, or will you come with us?
806	Blasphemous man, could it be I do n''t stink now; am I no longer a cripple?
806	CHORUS Come back to do what?
806	CHORUS What do you mean?
806	CHORUS What is it?
806	CHORUS What will we do now?
806	CHORUS What will you do with it?
806	CHORUS Where is he now, the unlucky man?
806	CHORUS Where?
806	CHORUS Why do you beseech us now?
806	CHORUS Why?
806	Can I believe what you tell me?
806	Death, black death, how can I call on you again, and you not come to take me away?
806	Do they miss him now?
806	Do you have no pity?
806	Do you see him?
806	Do you want me to hold you?
806	Does he still live?
806	Does some fear now act upon his spirit?
806	Does this push you not to take me?
806	From what country should I think you, and guess it correctly?
806	Have they made you suffer?
806	Have you changed your mind?
806	Have you lost your senses?
806	He swore he would persuade me to sail off with him, the bastard?
806	How can I keep myself alive?
806	How can I make sense of what goes on, when, praising the gods, I discover that they''re evil?
806	How can I mistrust the one who gives me this kindly advice?
806	How can a one- legged man, alone, win against us?
806	How can he withstand such ceaseless misfortune?
806	How can you pour your libations to the gods?
806	How could I know you?
806	I leapt up then, crying in grief and anger, and said,"You bastards, how dare you give the things that are mine to other men without asking me first?"
806	If I do, how shall I go into the light?
806	If I sail with you, how can you offer burnt sacrifices?
806	Is he alive?
806	Is he inside or outside?
806	Is that Odysseus''s voice I hear?
806	Is that why you are angry?
806	Is there nothing more inside the cave?
806	Is this what you wanted?
806	May I cradle it in my hands?
806	Must I give in?
806	Must I let him force me to go with them?
806	My eyes, can you bear to see me living alongside those who tried to kill me, the Atreids and that bastard Odysseus?
806	My foot, what will I do with you for what remains of my life?
806	NEOPTOLEMOS And Odysseus would not bring the message himself?
806	NEOPTOLEMOS And what if they come in war against my country?
806	NEOPTOLEMOS And why not by persuasion after telling him the truth?
806	NEOPTOLEMOS And you do not find such lying disgusting?
806	NEOPTOLEMOS Are Phoenix and his friends so eager to jump when the Atreids tell them to?
806	NEOPTOLEMOS Are you resolved?
806	NEOPTOLEMOS Did you take part in that misery?
806	NEOPTOLEMOS Do they plan to take me with violence or persuade me to return with them?
806	NEOPTOLEMOS Does your illness now bring you pain?
806	NEOPTOLEMOS How could one say such things and keep a straight face?
806	NEOPTOLEMOS How will I avoid the scorn of the Greeks?
806	NEOPTOLEMOS Is he so sure of his strength?
806	NEOPTOLEMOS Is it not possible, then, to apologize?
806	NEOPTOLEMOS Is that your famous bow?
806	NEOPTOLEMOS May I hold it?
806	NEOPTOLEMOS Must we go over the same ground twice?
806	NEOPTOLEMOS Things that we do not have on board?
806	NEOPTOLEMOS To what?
806	NEOPTOLEMOS What are they?
806	NEOPTOLEMOS What are your orders, apart from telling lies?
806	NEOPTOLEMOS What can they hope to win, those men, to turn their thoughts after so many years to Philoktetes, whom they made an outcast?
806	NEOPTOLEMOS What do you mean?
806	NEOPTOLEMOS What do you mean?
806	NEOPTOLEMOS What good would it do me for him to come to Troy?
806	NEOPTOLEMOS What is it?
806	NEOPTOLEMOS What is it?
806	NEOPTOLEMOS What is it?
806	NEOPTOLEMOS What is it?
806	NEOPTOLEMOS What is this terrible thing that attacks you, and makes you scream in such misery?
806	NEOPTOLEMOS What kind of help could you give me?
806	NEOPTOLEMOS What must I do?
806	NEOPTOLEMOS What should I do?
806	NEOPTOLEMOS What will I do?
806	NEOPTOLEMOS What will we do now?
806	NEOPTOLEMOS What will we do, then, since I can not convince you?
806	NEOPTOLEMOS Where?
806	NEOPTOLEMOS Who is the man they now pursue?
806	NEOPTOLEMOS Who?
806	NEOPTOLEMOS Why do you cry out to the gods in anguish?
806	NEOPTOLEMOS Why should I feel shame to do acts of good?
806	NEOPTOLEMOS Zeus, what will I do?
806	No?
806	ODYSSEUS And none of the things that distinguish a house?
806	ODYSSEUS And what else?
806	ODYSSEUS And what will you do with it?
806	ODYSSEUS And you have no fear of what the Greeks will do?
806	ODYSSEUS Do you really mean it?
806	ODYSSEUS Do you remember all the counsel I have given?
806	ODYSSEUS Do you see my hand drawing out this sword?
806	ODYSSEUS How can it be just to give away what you have won with my counsel?
806	ODYSSEUS What are you saying, son of Achilles?
806	ODYSSEUS What did we order you to do that was wrong?
806	ODYSSEUS What did you have in mind?
806	ODYSSEUS What more do you want now?
806	ODYSSEUS Where?
806	ODYSSEUS Why are you returning so quickly, boy?
806	ODYSSEUS You coward, what are you thinking of doing?
806	ODYSSEUS You mean you''ll return it?
806	Odysseus''s?
806	Or have the gods brought vengeance upon them, since they punish crime?
806	PHILOKTETES Acts of good for me, or the Atreids?
806	PHILOKTETES And my old friend, that honest man, Nestor of Pylos?
806	PHILOKTETES Are you leaving already?
806	PHILOKTETES Are you not ashamed to talk so, in full sight of the gods?
806	PHILOKTETES Boy, whose voice is that?
806	PHILOKTETES Come to the bitter plains of Troy, to the accursed Atreids with my foot like this?
806	PHILOKTETES Do n''t you know?
806	PHILOKTETES Do you too have a claim against the all- destroying house of Atreus?
806	PHILOKTETES Does this come from nausea at the sight of my illness?
806	PHILOKTETES Hateful life, why should I still live and see?
806	PHILOKTETES How can you not know?
806	PHILOKTETES How will you betray me to my enemies?
806	PHILOKTETES Is it not true that the Atreids marooned me here?
806	PHILOKTETES Is this the truth?
806	PHILOKTETES Is this yet another of your tricks?
806	PHILOKTETES O land of Lemnos and the all- powerful fire, created by Hephaistos in the great volcano, must I submit to this?
806	PHILOKTETES Oh, what will I do?
806	PHILOKTETES Powerless?
806	PHILOKTETES Son of a man whom I once loved, son of my beloved country, nursed by ancient Lykomedes--- what business brought you here?
806	PHILOKTETES Tell me, by the gods, how was it with Patroklos, your father''s most beloved friend?
806	PHILOKTETES Then you do not know who stands before you?
806	PHILOKTETES Up there... NEOPTOLEMOS What madness is now upon you?
806	PHILOKTETES What do you want?
806	PHILOKTETES What is he saying to you, boy?
806	PHILOKTETES What must I learn?
806	PHILOKTETES What?
806	PHILOKTETES Who is that?
806	PHILOKTETES Why do you keep me from killing my enemy?
806	PHILOKTETES You do not know my name?
806	PHILOKTETES You have nothing to say to me, son of Achilles?
806	PHILOKTETES You sailors, will you leave me?
806	PHILOKTETES You there, you strangers: who are you who have landed from the sea on an island without houses or fair harbor?
806	PHILOKTETES You''ll stay?
806	Rock walls, filled with my cries of anguish, what will my daily ration be now?
806	Shall we sail away, or do what he asks us?
806	Should I help you up?
806	The fame my woes have given me?
806	The men who brought me to my ruin?
806	What are you planning to do with me?
806	What are you saying?
806	What are you saying?
806	What brought you?
806	What can I hope for, now that Ajax and Antilochos are dead and in the ground, while Odysseus walks, while he should be the one who is dead?
806	What else do you want?
806	What evil is that?
806	What hope have I of dealing with my fate, now that the birds that fled from me above will come down through the winds to destroy me?
806	What is it, boy?
806	What is left for me to do?
806	What lucky wind?
806	What must I do?
806	What shall I hide?
806	What shall I say to Philoktetes?
806	What urged you here?
806	What will I do?
806	What wrath have they incited in you?
806	Where are you, boy?
806	Where does he live?
806	Where does he sleep?
806	Where does he walk?
806	Where is it that you sail from?
806	Where is it?
806	Who are you, boy?
806	Who can live on breezes and not earthly food?
806	Who sent you?
806	Why are we waiting?
806	Why do n''t you speak?
806	Why do you call me?
806	Why do you look at the summit above us?
806	Why do you stand there, seized by silence?
806	Why does he bargain in the shadows, hiding his words from me?
806	Why have I not descended into darkness?
806	Why have you also wounded me?
806	Why must you take me?
806	Why would we need you?
806	Why, stranger, have you done these things?
806	Will I twice be proven evil, hiding what I should not, saying the worst?
806	Will they take me off against my will?
806	Will you do it, boy?
806	Will you leave without a word?
806	Will you stand before the Greeks cloaked in the glory of my weapons?
806	Will you still help them, and make me do the same?
806	You sail away from Troy?
3013	( 1) But what is the meaning of all these crests?
3013	( 1) How do you like them?
3013	( 1) Why have you come here a- twisting your game leg in circles?
3013	( 1) f(1) As much as to say,''Then you have such things as anti- dicasts?''
3013	( 1) f(1) Pisthetaerus modifies the Greek proverbial saying,"To what use can not hands be put?"
3013	( 14) Are you Phrygian like Spintharus?
3013	( 16) Are you a slave and a Carian like Execestides?
3013	( 9) Is it not clear that we are a prophetic Apollo to you?
3013	--Are you a peacock?
3013	A DEALER IN DECREES"If the Nephelococcygian does wrong to the Athenian..."PISTHETAERUS Now whatever are these cursed parchments?
3013	AN INFORMER What are these birds with downy feathers, who look so pitiable to me?
3013	AN INSPECTOR Where are the Proxeni?
3013	Among us, when we see a thoughtless man, we ask,"What sort of bird is this?"
3013	And over yonder?
3013	And what say you?
3013	And who built such a wall?
3013	And why, pray, does it draggle in this fashion?
3013	Are they hoping with our help to triumph over their foes or to be useful to their friends?
3013	Are they not our most mortal foes?
3013	Are we going to war about a woman?
3013	Are you not astonished at the wall being completed so quickly?
3013	Besides, is not Athene recognized as Zeus''sole heiress?
3013	But come, what is it like to live with the birds?
3013	But tell me, has your father had you entered on the registers of his phratria?
3013	But tell me, where are you flying to?
3013	But tell me, who are you?
3013	But tell me, who did the woodwork?
3013	But tell me, why do the people admire me?
3013	But what are all these birds doing in heaven?
3013	But what do all these insults mean?
3013	But what god shall be its patron?
3013	But what object can have induced you to come among us?
3013	But what sort of city should we build?
3013	But where shall we be buried, if we die?
3013	But who are you, pray?
3013	But why, if he is Cleonymus, has he not thrown away his crest?
3013	But, by Heracles, how, if a Mede, has he flown here without a camel?
3013	But, poet, what ill wind drove you here?
3013	CHORUS And what fate has led them hither to the land of the birds?
3013	CHORUS Are they mad?
3013	CHORUS Are wolves to be spared?
3013	CHORUS Clever men?
3013	CHORUS Indeed, and what are their plans?
3013	CHORUS What have you done then?
3013	CHORUS Where are they?
3013	CHORUS Where?
3013	CHORUS Who are they?
3013	CHORUS Why, do they think to see some advantage that determines them to settle here?
3013	CHORUS Will not man find here everything that can please him-- wisdom, love, the divine Graces, the sweet face of gentle peace?
3013	Can they be bearing us ill- will?
3013	D''you know what you look like?
3013	Did you present yourself to the officers in command of the jays?
3013	Do n''t you know the cawing crow lives five times as long as a man?
3013	Do n''t you see that a single kite could easily carry off the lot at once?
3013	Do you conceive my bent?
3013	Do you take me for a Lydian or a Phrygian(1) and think to frighten me with your big words?
3013	Do you understand?
3013	Do you want to dethrone your own father?
3013	Do you want to fight it?
3013	Do you want us to fling ourselves headlong down these rocks?
3013	Does he not say she must be given to the swallows?
3013	Does the son of Pisias want to betray the gates of the city to the foe?
3013	EPOPS And are you looking for a greater city than Athens?
3013	EPOPS And his?
3013	EPOPS And how are we to give them health, which belongs to the gods?
3013	EPOPS And how shall we give wealth to mankind?
3013	EPOPS And they are?
3013	EPOPS Are you calling me?
3013	EPOPS Are you chaffing me about my feathers?
3013	EPOPS Are you dicasts?
3013	EPOPS At what, then?
3013	EPOPS But how will mankind recognize us as gods and not as jays?
3013	EPOPS But, after all, what sort of city would please you best?
3013	EPOPS Come now, what must be done?
3013	EPOPS From what country?
3013	EPOPS From whom will they take them?
3013	EPOPS How so?
3013	EPOPS How their pole?
3013	EPOPS Is that kind of seed sown among you?
3013	EPOPS No more shall perish?
3013	EPOPS Oh, most cruel of all animals, why tear these two men to pieces, why kill them?
3013	EPOPS Take your advice?
3013	EPOPS The Greeks?
3013	EPOPS This one?
3013	EPOPS We birds?
3013	EPOPS What brings you here?
3013	EPOPS What for?
3013	EPOPS What''s the matter?
3013	EPOPS Who wants me?
3013	EPOPS Why not choose Lepreum in Elis for your settlement?
3013	EUELPIDES And did you not lose your crow, when you fell sprawling on the ground?
3013	EUELPIDES And how about my eyes?
3013	EUELPIDES And what does the crow say about the road to follow?
3013	EUELPIDES And which way does it tell us to go now?
3013	EUELPIDES And who is it brings an owl to Athens?
3013	EUELPIDES But do you see all those hooked claws?
3013	EUELPIDES Do you know how dearly I should like to splint her legs for her?
3013	EUELPIDES Does a bird need a servant, then?
3013	EUELPIDES How so?
3013	EUELPIDES I''faith, yes,''tis a bird, but of what kind?
3013	EUELPIDES I?
3013	EUELPIDES Is it a question of feasting?
3013	EUELPIDES Is it in Nephelococcygia that all the wealth of Theovenes(1) and most of Aeschines''(2) is?
3013	EUELPIDES That they may tear me to pieces?
3013	EUELPIDES Then where are your feathers?
3013	EUELPIDES Then you did not let it go?
3013	EUELPIDES Through illness?
3013	EUELPIDES We?
3013	EUELPIDES What makes you laugh?
3013	EUELPIDES What''s the matter?
3013	EUELPIDES What?
3013	EUELPIDES Where is it, then?
3013	EUELPIDES Why with the stew- pots?
3013	EUELPIDES Why, have you been conquered by a cock?
3013	EUELPIDES Will you keep silence?
3013	EUELPIDES You were Tereus, and what are you now?
3013	EUELPIDES( TO HIS JAY)(1) Do you think I should walk straight for yon tree?
3013	From what country?
3013	HERACLES And I get nothing whatever of the paternal property?
3013	HERACLES And you are seasoning them before answering us?
3013	HERACLES But what if my father wished to give me his property on his death- bed, even though I be a bastard?
3013	HERACLES Hi Triballian, do you want a thrashing?
3013	HERACLES What are these meats?
3013	HERACLES What else?
3013	HERACLES You say that you give her?
3013	Have these birds come to contend for the double stadium prize?
3013	Have you a permit, bearing the seal of the storks?
3013	Have you no Greek town you can propose to us?
3013	Have you ulcers to hide like Laespodias?
3013	He has indeed sold us this jay, a true son of Tharelides,(2) for an obolus, and this crow for three, but what can they do?
3013	How is that?
3013	How long since?
3013	How will they get at it?
3013	I say, Epops, you are not the only one of your kind then?
3013	INFORMER All?
3013	INFORMER And how can you give a man wings with your words?
3013	INFORMER I?
3013	INFORMER So that words give wings?
3013	INFORMER Well, and why not?
3013	INFORMER Where is he who gives out wings to all comers?
3013	INSPECTOR Do you recall that evening when you stooled against the column where the decrees are posted?
3013	INSPECTOR What does this mean?
3013	IRIS Am I awake?
3013	IRIS And what other roads can the gods travel?
3013	IRIS Are there others then?
3013	IRIS Are you mad?
3013	IRIS By which gate?
3013	IRIS I?
3013	IRIS Of which?
3013	IRIS What do you mean?
3013	In what way?
3013	Is he dispersing the clouds or gathering them?
3013	Is it no later than that?
3013	Is it not the most priceless gift of all, to be winged?
3013	Is it possible that the gods have chosen such an envoy?
3013	Is n''t it a peacock?
3013	Is the swallow in sight?
3013	MESSENGER Where, where is he?
3013	METON Is there sedition in your city?
3013	METON What d''you want with me?
3013	METON What''s wrong then?
3013	METON Who am I?
3013	METON Why, what have I to fear?
3013	Must I knock again?
3013	Must they die in early youth?
3013	Over whom?
3013	PISTHETAERUS And how do you think to escape them?
3013	PISTHETAERUS And what is the name of these gods?
3013	PISTHETAERUS And when did you compose them?
3013	PISTHETAERUS And who carried the mortar?
3013	PISTHETAERUS Are the sandals there?
3013	PISTHETAERUS Are you not going to clear out with your urns?
3013	PISTHETAERUS But how can they be gathered together?
3013	PISTHETAERUS But how could they put the mortar into hods?
3013	PISTHETAERUS By Posidon, do you see that many- coloured bird?
3013	PISTHETAERUS By which gate did you pass through the wall, wretched woman?
3013	PISTHETAERUS Can you see any bird?
3013	PISTHETAERUS D''you see?
3013	PISTHETAERUS Did you get one?
3013	PISTHETAERUS Do you know what to do?
3013	PISTHETAERUS Do you like Nephelococcygia?
3013	PISTHETAERUS Do you want to fly straight to Pellene?
3013	PISTHETAERUS Far better, are they not?
3013	PISTHETAERUS From whom?
3013	PISTHETAERUS Gather songs in the clouds?
3013	PISTHETAERUS How will you be able to cry when once your eyes are pecked out?
3013	PISTHETAERUS I?
3013	PISTHETAERUS If only I knew where we were.... EUELPIDES Could you find your country again from here?
3013	PISTHETAERUS If they are happy, is not that the chief thing towards health?
3013	PISTHETAERUS In the name of the gods, who are you?
3013	PISTHETAERUS In what way?
3013	PISTHETAERUS Is all that there?
3013	PISTHETAERUS Is there another glutton besides Cleonymus?
3013	PISTHETAERUS No head- bird gave you a safe- conduct?
3013	PISTHETAERUS Now will you be off with your decrees?
3013	PISTHETAERUS Of the entrails-- is it so written?
3013	PISTHETAERUS Of which gods are you speaking?
3013	PISTHETAERUS Paralus or Salaminia?
3013	PISTHETAERUS So it seems, despite all your youthful vigour, you make it your trade to denounce strangers?
3013	PISTHETAERUS The time?
3013	PISTHETAERUS Well then, what name can you suggest?
3013	PISTHETAERUS What ails you, that you should shake your fist at heaven?
3013	PISTHETAERUS What are these things?
3013	PISTHETAERUS What are you chanting us about frosts?
3013	PISTHETAERUS What are you shouting for?
3013	PISTHETAERUS What do you reckon on doing then?
3013	PISTHETAERUS What for?
3013	PISTHETAERUS What have we here?
3013	PISTHETAERUS What have you seen?
3013	PISTHETAERUS What''s the matter?
3013	PISTHETAERUS What''s the matter?
3013	PISTHETAERUS What''s your name, ship or cap?
3013	PISTHETAERUS Which laws?
3013	PISTHETAERUS Which?
3013	PISTHETAERUS Who are you?
3013	PISTHETAERUS Who is this Basileia?
3013	PISTHETAERUS Who is this Sardanapalus?
3013	PISTHETAERUS Who then shall guard the Pelargicon?
3013	PISTHETAERUS Who will explain the matter to them?
3013	PISTHETAERUS Who would want paid servants after this?
3013	PISTHETAERUS Why did you not reveal it to me before I founded my city?
3013	PISTHETAERUS Why not choose Athene Polias?
3013	PISTHETAERUS Why were not guards sent against him at once?
3013	PISTHETAERUS Why, certainly; are you not born of a stranger woman?
3013	PISTHETAERUS Why, what''s the matter, Prometheus?
3013	PISTHETAERUS Will you have a high- sounding Laconian name?
3013	PISTHETAERUS Will you just pocket your salary, do nothing, and be off?
3013	PISTHETAERUS Will you stay with us and form a chorus of winged birds as slender as Leotrophides(1) for the Cecropid tribe?
3013	PISTHETAERUS Wo n''t you be off quickly?
3013	PISTHETAERUS Would you do this better if you had wings?
3013	PISTHETAERUS You, gods?
3013	PISTHETAERUS( TO HIS CROW) Cursed beast, what are you croaking to me?...
3013	PISTHETAERUS( TO THE TRIBALLIAN) And you, what''s your opinion?
3013	POSIDON What else is there to do?
3013	PRIEST I begin, but where is he with the basket?
3013	PROMETHEUS Can you see any god behind me?
3013	PROMETHEUS If there were no barbarian gods, who would be the patron of Execestides?
3013	PROMETHEUS Is it the fall of day?
3013	PROMETHEUS Their name?
3013	PROMETHEUS What is Zeus doing?
3013	PROMETHEUS What''s the time, please?
3013	PROPHET Is all that there?
3013	PROPHET Who am I?
3013	PROPHET"But when the wolves and the white crows shall dwell together between Corinth and Sicyon..."PISTHETAERUS But how do the Corinthians concern me?
3013	Shall we call it Sparta?
3013	TROCHILUS And this other one, what bird is it?
3013	TROCHILUS What are you, then?
3013	TROCHILUS Who''s there?
3013	Us, who have wings and fly?
3013	What are you saying?
3013	What are you saying?
3013	What do you say?
3013	What do you want of me?
3013	What does it all mean?
3013	What god was it?
3013	What good thing have you to tell me?
3013	What have they done to you?
3013	What have you come to do?
3013	What is his name?
3013	What is this bird from beyond the mountains with a look as solemn as it is stupid?
3013	What is this bird?
3013	What means this triple crest?
3013	What shall our city be called?
3013	What then is to be done?
3013	What''s that you tell me?
3013	What''s the matter?
3013	What''s the purpose of your journey?
3013	What''s this?
3013	What''s your plan?
3013	What?
3013	Where am I to find him?
3013	Where are you off to?
3013	Where did you come from, tell me?
3013	Where is Pisthetaerus, our leader?
3013	Where is Pisthetaerus?
3013	Where is he who called me?
3013	Where is the chief of the cohort?
3013	Where shall I fly to, unfortunate wretch that I am?
3013	Where, where, where is he?
3013	Where, where, where is he?
3013	Who are you?
3013	Who are you?
3013	Who calls my master?
3013	Why did you bring me from down yonder?
3013	Why these splendid buskins?
3013	Why, nothing whatever but bite and scratch!--What''s the matter with you then, that you keep opening your beak?
3013	Why, wretch, to what sacred feast are you inviting the vultures and the sea- eagles?
3013	Would anyone call you an old friend of mine?"
3013	a bird a barber?
3013	a bird or a peacock?
3013	and how?
3013	and since when, pray?
3013	and who sends you here, you rascal?
3013	and yet you wear your hair long?
3013	are you not delighted to be cleaving the air?
3013	are you still there?
3013	call my town Sparta?
3013	do n''t you want to stop any longer?
3013	do you always want to be fooled?
3013	do you hear me?
3013	do you see what swarms of birds are gathering here?
3013	for whom shall we weave the peplus?
3013	is not this the pole of the birds then?
3013	not a beat of your wing!--Who are you and from what country?
3013	there are other gods besides you, barbarian gods who dwell above Olympus?
3013	to retrace my steps?
3013	to what use can not feet be put?
3013	were you so frightened that you let go your jay?
3013	what animal are you?
3013	what are you doing?
3013	what are you up to?
3013	what do you say to it?
3013	what is this?
3013	what is this?
3013	where are you flying to?
3013	whither are you leading us?
3013	wo n''t you hurry yourself?
3013	you are by far the most barbarous of all the gods.--Tell me, Heracles, what are we going to do?
3013	you are there too?
1658	''Why, is he not a philosopher?''
1658	):''Why Socrates, who was not a poet, while in prison had been putting Aesop into verse?''
1658	); or the mysterious reference to another science( mathematics?)
1658	Again, believing in the immortality of the soul, we must still ask the question of Socrates,''What is that which we suppose to be immortal?''
1658	Again, upon the supposition that the soul is a harmony, why is one soul better than another?
1658	Again, would you not be cautious of affirming that the addition of one to one, or the division of one, is the cause of two?
1658	And Socrates observing them asked what they thought of the argument, and whether there was anything wanting?
1658	And an absolute beauty and absolute good?
1658	And are not the temperate exactly in the same case?
1658	And are not we at this day seeking to discover that which Socrates in a glass darkly foresaw?
1658	And can all this be true, think you?
1658	And did he answer forcibly or feebly?
1658	And did we not see and hear and have the use of our other senses as soon as we were born?
1658	And do not courageous men face death because they are afraid of yet greater evils?
1658	And do we know the nature of this absolute essence?
1658	And do you not imagine, he said, that if there were a competition in evil, the worst would be found to be very few?
1658	And does not the nature of every harmony depend upon the manner in which the elements are harmonized?
1658	And does the soul admit of death?
1658	And does the worship of God consist only of praise, or of many forms of service?
1658	And has not this been our own case in the matter of equals and of absolute equality?
1658	And having neither more nor less of harmony or of discord, one soul has no more vice or virtue than another, if vice be discord and virtue harmony?
1658	And how can such a notion of the soul as this agree with the other?
1658	And in all these cases, the recollection may be derived from things either like or unlike?
1658	And in this the philosopher dishonours the body; his soul runs away from his body and desires to be alone and by herself?
1658	And is death the assertion of this individuality in the higher nature, and the falling away into nothingness of the lower?
1658	And is not all true virtue the companion of wisdom, no matter what fears or pleasures or other similar goods or evils may or may not attend her?
1658	And is not courage, Simmias, a quality which is specially characteristic of the philosopher?
1658	And is not the feeling discreditable?
1658	And is not this the state in which the soul is most enthralled by the body?
1658	And is the soul in agreement with the affections of the body?
1658	And is the soul seen or not seen?
1658	And is the soul seen or not seen?
1658	And is there any opposite to life?
1658	And is this always the case?
1658	And is this true of all opposites?
1658	And may we say that this has been proven?
1658	And now the application has to be made: If the soul is immortal,''what manner of persons ought we to be?''
1658	And now, he said, what did we just now call that principle which repels the even?
1658	And on this oddness, of which the number three has the impress, the opposite idea will never intrude?
1658	And one of the two processes or generations is visible-- for surely the act of dying is visible?
1658	And return to life, if there be such a thing, is the birth of the dead into the world of the living?
1658	And shall we suppose nature to walk on one leg only?
1658	And so you think that I ought to answer your indictment as if I were in a court?
1658	And that by greatness only great things become great and greater greater, and by smallness the less become less?
1658	And that principle which repels the musical, or the just?
1658	And that which is not more or less a harmony is not more or less harmonized?
1658	And that which is not more or less harmonized can not have more or less of harmony, but only an equal harmony?
1658	And the body is more like the changing?
1658	And there is no difficulty, he said, in assigning to all of them places answering to their several natures and propensities?
1658	And therefore a soul which is absolutely a soul has no vice?
1658	And therefore has neither more nor less of discord, nor yet of harmony?
1658	And therefore, previously?
1658	And these, if they are opposites, are generated the one from the other, and have there their two intermediate processes also?
1658	And they are generated one from the other?
1658	And this impress was given by the odd principle?
1658	And this separation and release of the soul from the body is termed death?
1658	And this state of the soul is called wisdom?
1658	And to the odd is opposed the even?
1658	And to which class is the body more alike and akin?
1658	And to which class is the soul more nearly alike and akin, as far as may be inferred from this argument, as well as from the preceding one?
1658	And what about the pleasures of love-- should he care for them?
1658	And what do we call the principle which does not admit of death?
1658	And what from the dead?
1658	And what is it?
1658	And what is now your notion of such matters?
1658	And what is that process?
1658	And what is that?
1658	And what is the nature of this knowledge or recollection?
1658	And what we mean by''seen''and''not seen''is that which is or is not visible to the eye of man?
1658	And whence did we obtain our knowledge?
1658	And where shall we find a good charmer of our fears, Socrates, when you are gone?
1658	And which alternative, Simmias, do you prefer?
1658	And which does the soul resemble?
1658	And which of his friends were with him?
1658	And yet from these equals, although differing from the idea of equality, you conceived and attained that idea?
1658	And yet what is the feeling of lovers when they recognize a lyre, or a garment, or anything else which the beloved has been in the habit of using?
1658	And yet, he said, the number two is certainly not opposed to the number three?
1658	And, further, is not one part of us body, another part soul?
1658	Are not all things which have opposites generated out of their opposites?
1658	Are not these, Simmias and Cebes, the points which we have to consider?
1658	Are they equals in the same sense in which absolute equality is equal?
1658	Are they more or less harmonized, or is there one harmony within another?
1658	Are they not, Cebes, such as compel the things of which they have possession, not only to take their own form, but also the form of some opposite?
1658	Are they not, as the poets are always telling us, inaccurate witnesses?
1658	Are we not at the same time describing them both in superlatives, only that we may satisfy the demands of rhetoric?
1658	At any rate you can decide whether he who has knowledge will or will not be able to render an account of his knowledge?
1658	At the same time, turning to Cebes, he said: Are you at all disconcerted, Cebes, at our friend''s objection?
1658	But are real equals ever unequal?
1658	But are they the same as fire and snow?
1658	But did you ever behold any of them with your eyes?
1658	But do you mean to take away your thoughts with you, Socrates?
1658	But do you think that every man is able to give an account of these very matters about which we are speaking?
1658	But does the soul admit of degrees?
1658	But enough of them:--let us discuss the matter among ourselves: Do we believe that there is such a thing as death?
1658	But if it be true, then is not the body liable to speedy dissolution?
1658	But is this the only thing which is called odd?
1658	But what followed?
1658	But what would you say of equal portions of wood and stone, or other material equals?
1658	But when did our souls acquire this knowledge?--not since we were born as men?
1658	But why, asks Cebes, if he is a possession of the gods, should he wish to die and leave them?
1658	By all means, replied Socrates; what else should I please?
1658	Can this, my dear Cebes, be denied?
1658	Cebes asks why suicide is thought not to be right, if death is to be accounted a good?
1658	Could he have written this under the idea that the soul is a harmony of the body?
1658	Did he appear to share the unpleasant feeling which you mention?
1658	Did you never observe this?
1658	Do not they, from knowing the lyre, form in the mind''s eye an image of the youth to whom the lyre belongs?
1658	Do we lose them at the moment of receiving them, or if not at what other time?
1658	Do you agree in this notion of the cause?
1658	Do you agree?
1658	Do you agree?
1658	Do you know of any?
1658	Do you not agree with me?
1658	Do you not agree?
1658	Does not the divine appear to you to be that which naturally orders and rules, and the mortal to be that which is subject and servant?
1658	Does their life cease at death, or is there some''better thing reserved''also for them?
1658	ECHECRATES: And was Aristippus there, and Cleombrotus?
1658	ECHECRATES: Any one else?
1658	ECHECRATES: Well, and what did you talk about?
1658	ECHECRATES: Were you yourself, Phaedo, in the prison with Socrates on the day when he drank the poison?
1658	ECHECRATES: What followed?
1658	ECHECRATES: What is this ship?
1658	ECHECRATES: What was the manner of his death, Phaedo?
1658	ECHECRATES: Who were present?
1658	Enough of them: the real question is, What is the nature of that death which he desires?
1658	For are we not imagining Heaven under the similitude of a church, and Hell as a prison, or perhaps a madhouse or chamber of horrors?
1658	For example, when the body is hot and thirsty, does not the soul incline us against drinking?
1658	For example; Will not the number three endure annihilation or anything sooner than be converted into an even number, while remaining three?
1658	For how can one be divided into two?
1658	For if the living spring from any other things, and they too die, must not all things at last be swallowed up in death?
1658	For what can be the meaning of a truly wise man wanting to fly away and lightly leave a master who is better than himself?
1658	For what could be more convincing than the argument of Socrates, which has now fallen into discredit?
1658	For what idea can we form of the soul when separated from the body?
1658	From the senses then is derived the knowledge that all sensible things aim at an absolute equality of which they fall short?
1658	Had we the knowledge at our birth, or did we recollect the things which we knew previously to our birth?
1658	Has the reality of them ever been perceived by you through the bodily organs?
1658	Have we not seen dogs more faithful and intelligent than men, and men who are more stupid and brutal than any animals?
1658	He proceeded: And did you deny the force of the whole preceding argument, or of a part only?
1658	He proceeds: When we fear that the soul will vanish away, let us ask ourselves what is that which we suppose to be liable to dissolution?
1658	Heat is a thing different from fire, and cold is not the same with snow?
1658	How can she have, if the previous argument holds?
1658	How shall they bury him?
1658	How so?
1658	How so?
1658	I mean to say, have sight and hearing any truth in them?
1658	I mean what I may illustrate by the following instance:--The knowledge of a lyre is not the same as the knowledge of a man?
1658	I will try to make this clearer by an example:--The odd number is always called by the name of odd?
1658	Instead of caring about them, does he not rather despise anything more than nature needs?
1658	Is it not the separation of soul and body?
1658	Is it the personal and individual element in us, or the spiritual and universal?
1658	Is it the principle of knowledge or of goodness, or the union of the two?
1658	Is it the simple or the compound, the unchanging or the changing, the invisible idea or the visible object of sense?
1658	Is not death opposed to life?
1658	Is not forgetting, Simmias, just the losing of knowledge?
1658	Is not the separation and release of the soul from the body their especial study?
1658	Is not this true, Cebes?
1658	Is the Pythagorean image of the harmony, or that of the monad, the truer expression?
1658	Is the blood the element with which we think, or the air, or the fire?
1658	Is the soul related to the body as sight to the eye, or as the boatman to his boat?
1658	Is the suffering physical or mental?
1658	May I, or not?
1658	May not the science of physiology transform the world?
1658	May they not rather be described as almost always changing and hardly ever the same, either with themselves or with one another?
1658	May we be allowed to imagine the minds of men everywhere working together during many ages for the completion of our knowledge?
1658	Must we not rather assign to death some corresponding process of generation?
1658	Must we not, said Socrates, ask ourselves what that is which, as we imagine, is liable to be scattered, and about which we fear?
1658	Nay rather, are we not contradicting Homer and ourselves in affirming anything of the sort?
1658	Now if it be true that the living come from the dead, then our souls must exist in the other world, for if not, how could they have been born again?
1658	Now which of these two functions is akin to the divine?
1658	Of all this we may certainly affirm that we acquired the knowledge before birth?
1658	Of what nature?
1658	Once more, he said, what ruler is there of the elements of human nature other than the soul, and especially the wise soul?
1658	Or are we vainly attempting to pass the boundaries of human thought?
1658	Or did the authorities forbid them to be present-- so that he had no friends near him when he died?
1658	Or do or suffer anything other than they do or suffer?
1658	Or how can the soul be united with the body and still be independent?
1658	Or look at the matter in another way:--Do not the same pieces of wood or stone appear at one time equal, and at another time unequal?
1658	Or two be compounded into one?
1658	Or you may also be led to the recollection of Simmias himself?
1658	PHAEDO: Did you not hear of the proceedings at the trial?
1658	Philosophers have spoken of them as forms of the human mind, but what is the mind without them?
1658	Please to tell me then, Cebes, he said, what was the difficulty which troubled you?
1658	Seeing then that the immortal is indestructible, must not the soul, if she is immortal, be also imperishable?
1658	Shall he make a libation of the poison?
1658	Shall we exclude the opposite process?
1658	Shall we say so?
1658	Shall we say with Aristotle, that the soul is the entelechy or form of an organized living body?
1658	Socrates alone retained his calmness: What is this strange outcry?
1658	Socrates replied with a smile: O Simmias, what are you saying?
1658	Socrates replied: And have you, Cebes and Simmias, who are the disciples of Philolaus, never heard him speak of this?
1658	Supposing that the odd were imperishable, must not three be imperishable?
1658	Tell me, I implore you, how did Socrates proceed?
1658	Tell me, then, what is that of which the inherence will render the body alive?
1658	That is to say, before we were born, I suppose?
1658	The debt shall be paid, said Crito; is there anything else?
1658	The question,''Whence come our abstract ideas?''
1658	The seen is the changing, and the unseen is the unchanging?
1658	The worst of men are objects of pity rather than of anger to the philanthropist; must they not be equally such to divine benevolence?
1658	Then must not true existence be revealed to her in thought, if at all?
1658	Then one soul not being more or less absolutely a soul than another, is not more or less harmonized?
1658	Then tell me, Socrates, why is suicide held to be unlawful?
1658	Then the idea of the even number will never arrive at three?
1658	Then the inference is that our souls exist in the world below?
1658	Then the living, whether things or persons, Cebes, are generated from the dead?
1658	Then the soul is immortal?
1658	Then the soul is more like to the unseen, and the body to the seen?
1658	Then the triad or number three is uneven?
1658	Then these( so- called) equals are not the same with the idea of equality?
1658	Then three has no part in the even?
1658	Then we are agreed after all, said Socrates, that the opposite will never in any case be opposed to itself?
1658	Then we must have acquired the knowledge of equality at some previous time?
1658	Then whatever the soul possesses, to that she comes bearing life?
1658	Then you are not of opinion, Simmias, that all men know these things?
1658	Then, if all souls are equally by their nature souls, all souls of all living creatures will be equally good?
1658	They are in process of recollecting that which they learned before?
1658	True, Cebes, said Socrates; and shall I suggest that we converse a little of the probabilities of these things?
1658	Unseen then?
1658	Was not that a reasonable notion?
1658	We will do our best, said Crito: And in what way shall we bury you?
1658	Well, and is there not an opposite of life, as sleep is the opposite of waking?
1658	Well, but is Cebes equally satisfied?
1658	Well, but there is another thing, Simmias: Is there or is there not an absolute justice?
1658	Well; and may you not also from seeing the picture of a horse or a lyre remember a man?
1658	What again shall we say of the actual acquirement of knowledge?--is the body, if invited to share in the enquiry, a hinderer or a helper?
1658	What answer can be made to the old commonplace,''Is not God the author of evil, if he knowingly permitted, but could have prevented it?''
1658	What can I do better in the interval between this and the setting of the sun?
1658	What did he say in his last hours?
1658	What do you mean, Socrates?
1658	What do you mean, Socrates?
1658	What do you mean?
1658	What do you mean?
1658	What do you mean?
1658	What do you mean?
1658	What do you say?
1658	What do you say?
1658	What do you think?
1658	What is generated from the living?
1658	What is it, Socrates?
1658	What is that pain which does not become deadened after a thousand years?
1658	What is to become of the animals in a future state?
1658	What natures do you mean, Socrates?
1658	What shall I do with them?
1658	What then is to be the result?
1658	What was said or done?
1658	What was the reason of this?
1658	Whence come wars, and fightings, and factions?
1658	Where are the actions worthy of rewards greater than those which are conferred on the greatest benefactors of mankind?
1658	Wherefore, Simmias, seeing all these things, what ought not we to do that we may obtain virtue and wisdom in this life?
1658	Which might be like, or might be unlike them?
1658	Which of them will you retain?
1658	Why are they the happiest?
1658	Why do you say, enquired Cebes, that a man ought not to take his own life, but that the philosopher will be ready to follow the dying?
1658	Why should the wicked suffer any more than ourselves?
1658	Why then should he repine when the hour of separation arrives?
1658	Why, if he is dead while he lives, should he fear that other death, through which alone he can behold wisdom in her purity?
1658	Why, said Socrates,--is not Evenus a philosopher?
1658	Will he not depart with joy?
1658	Will you not allow that I have as much of the spirit of prophecy in me as the swans?
1658	Would you not say that he is entirely concerned with the soul and not with the body?
1658	Yes, my friend, but if so, when do we lose them?
1658	You must have observed this trait of character?
1658	You would agree; would you not?
1658	You would be afraid to draw such an inference, would you not?
1658	and are we convinced that all of them are generated out of opposites?
1658	and from the picture of Simmias, you may be led to remember Cebes?
1658	and is not the soul almost or altogether indissoluble?
1658	and what again is that about which we have no fear?
1658	and what is the impression produced by them?
1658	and when the body is hungry, against eating?
1658	and which to the mortal?
1658	and yet, if even they are inaccurate and indistinct, what is to be said of the other senses?--for you will allow that they are the best of them?
1658	had we been placed in their circumstances should we have been any better than they?
1658	he said; for these are the consequences which seem to follow from the assumption that the soul is a harmony?
1658	or did he calmly meet the attack?
1658	or do they fall short of this perfect equality in a measure?
1658	or is one soul in the very least degree more or less, or more or less completely, a soul than another?
1658	or is she at variance with them?
1658	or is the idea of equality the same as of inequality?
1658	or what is the nature of that pleasure or happiness which never wearies by monotony?
1658	or with Plato, that she has a life of her own?
1658	whence but from the body and the lusts of the body?
55317	Are you then to be a fool because they are?
55317	For what,you say,"can be more delightful than such things?"
55317	Should we, then, be among those who in a manner know not what they do?
55317	''Can then such a one count death a thing of dread?''
55317	Accustom yourself as much as possible, when any one takes any action, to consider only: To what end is he working?
55317	Accustom yourself so, and only so, to think, that, if any one were suddenly to ask you,"Of what are you thinking- now?"
55317	Alexander, Caesar, Pompey, what were they compared with Diogenes, Heraclitus, Socrates?
55317	All our assent is inconsistent, for where is the consistent man?
55317	Am I doing aught?
55317	Am I equipped for nothing but to lie among the bed- clothes and keep warm?
55317	And afterwards, what shall signify to you the clatter of their voices, or the opinions they shall entertain about you?
55317	And can you call anything a miscarriage of his nature which is not contrary to its purpose?
55317	And how else can this come than from sound general principles regarding Nature as a whole, and the constitution of man in particular?
55317	And how will the one secure safety to the crew, or the other health to the patients?
55317	And if the sense of moral evil be gone as well, why should a man wish to remain alive?
55317	And if there be no Gods, or if they have no regard to human affairs, why should I desire to live in a world void of Gods and without Providence?
55317	And if they were still mourning could their masters be sensible of it?
55317	And in what case will they shortly be?
55317	And then, in what are you injured?
55317	And till the fulness of the time be come what is to suffice you?
55317	And what is sweeter than wisdom itself, when you are conscious of security and felicity in your powers of apprehension and reason?
55317	And wherein here is the harm for them; or even for men whose names are not remembered?
55317	And wherein is it strange or evil that the man untaught acts after his kind?
55317	And who has told you that the Gods aid us not in these things also which are in our power?
55317	And why does it not suffice you to live out your short span in well ordered wise?
55317	And will you refuse the part in this design which is laid on man?
55317	And without change of opinion what is their state but a slavery, under which they groan, while they pretend to obey?
55317	And, if in their successive interchanges no harm befall the elements, why should one suspect any in the change and dissolution of the whole?
55317	Are any of these troubles new?
55317	Are there thorns in the way?
55317	Are they not different, yet all jointly working for the same end?
55317	Are you angry with one whose armpits smell or whose breath is foul?
55317	Are you cast forth from the natural unity?
55317	Are you distracted by the poor thing called fame?
55317	Are you grieved that you weigh only these few pounds, and not three hundred?
55317	As each presents itself ask yourself: Is there anything intolerable and insufferable in this?
55317	As soon as you awake ask yourself: Will it be of consequence to you if what is just and good be done by some other man?
55317	But how remove them?
55317	But now where are they?
55317	But to the living what is the profit in praise, except it be in some convenience that it brings?
55317	But what if there be naught beyond the atoms?
55317	But, in my own case, how many more reasons are there why a multitude would rejoice to be rid of me?
55317	Can any useful thing be done without changes?
55317	Can he be pleased with himself who repents of almost everything he does?
55317	Can it be said that you have ever acted towards all of them in the spirit of the line:-- He wrought no harshness, spoke no unkind word?
55317	Can one by scanting praise depreciate gold, ivory, or purple, a lyre or a dagger, a flower or a shrub?
55317	Can we set our pride on such matters?
55317	Can you be fed unless a change is wrought upon your food?
55317	Can you call that a misfortune for a man which is not a miscarriage of his nature?
55317	Can you desire to please one who is not pleased with himself?
55317	Can you heat your bath unless wood undergoes a change?
55317	Dismiss the vanity called fame, and what remains to be prized?
55317	Do not add,"Why were such things brought into the world?"
55317	Do pain and pleasure affect you?
55317	Do the ills of the body still have power to touch you?
55317	Do you ask a reward for it?
55317	Do you dread change?
55317	Do you not see, then, that this change also which is working in you is even such as these, and alike necessary to the nature of the Universe?
55317	Do you wish to be praised by a man who curses himself thrice within an hour?
55317	Does Panthea or Pergamus now sit mourning at the tomb of Verus, or Chabrias or Diotimus at the tomb of Hadrian?
55317	Does another wrong me?
55317	Does any man contemn me?
55317	Does any one hate me?
55317	Does anything hinder your designs?
55317	Does aught befall me?
55317	Does the emerald lose its virtue if one praise it not?
55317	Does the sun pretend to perform the work of the rain, or Aesculapius that of Ceres?
55317	For at what do you fret?
55317	For how can that make a man''s life worse which does not corrupt the man himself?
55317	For how small is the difference?
55317	For pleasure?
55317	For the rest, why should we hold this to be difficult?
55317	For what end are you formed?
55317	For what should we be zealous?
55317	For who can change the opinions of men?
55317	Grant that your memory were immortal, and those immortal who retain it; yet what is that to you?
55317	Has a man sinned?
55317	Has aught befallen you?
55317	Has error in the mind less power than a little bile in the jaundiced, or a little poison in him who is bitten?
55317	Have I done anything for the common good?
55317	Have you reason?
55317	Have you then chosen rather to abide in evil; or has experience not yet persuaded you to fly from amidst the plague?
55317	He was not indeed hard on any of us; but I always felt that he tacitly condemned us"?
55317	How can the great principles of life become dead if the impressions which correspond to them be not extinguished?
55317	How can you act that part?
55317	How cheap is all that is so eagerly pursued?
55317	How is it that unskilled and ignorant souls disturb the skilful and intelligent?
55317	How is it with your ruling part?
55317	How long shall it endure?
55317	How then shall you get this perpetual living fount within you?
55317	How, I answer, does the earth contain so many bodies buried during so long a time?
55317	I ask not, what is that to the dead?
55317	I can always form the proper opinion of this or that; and, if so, why am I disturbed?
55317	If even that be impossible, what purpose can your accusations serve?
55317	If it be in another''s, whom do you accuse?
55317	If it be the former, why should I wish to linger amid this aimless chaos and confusion, or have any further care than"how to become earth again"?
55317	If my house be smoky, I go out, and where is the great matter?
55317	If not, is there greater reason to sorrow if you live only so many years and no longer?
55317	If our souls survive us, how, you ask, has the air contained them from eternity?
55317	If the doing of this be in your own power, why do it thus?
55317	If the fault be not my sin, nor a consequence of it, if there be no damage to the common good, why am I perturbed about it?
55317	If the sailors revile their pilot, or the sick their physician, whom will they follow or obey?
55317	If there be an unalterable necessity, why strive against it?
55317	If they have no power, why do you pray?
55317	If you are grieved about anything in your own disposition, who can prevent you from correcting your principles of life?
55317	If, then, that alone can befall anything which is usual and natural, what cause is there for indignation?
55317	In the present matter what is the soundest that can be done or said?
55317	In this vast river, on whose bosom there is no tarrying, what is there among the things that sweep by us that is worth the prizing?
55317	Is it a child''s?
55317	Is it a youth''s, a timorous woman''s, or a tyrant''s; the soul of a tame beast or of a savage one?
55317	Is it fear?
55317	Is it glued to, and mingled with, the flesh so as to follow each fleshly motion?
55317	Is it loosened and rent from the great community?
55317	Is it not a common saying that,"so- and- so loves to happen?"
55317	Is it not cruel to restrain men from pursuing what appears to be their own advantage?
55317	Is it not enough for you that you have acted in this according to your nature?
55317	Is it not grievous that the intellectual part alone should be disobedient, and fret at its function?
55317	Is it of evil omen to say the corn is reaped?"
55317	Is it the cause?
55317	Is it the matter?
55317	Is it void of understanding?
55317	Is it your allotted part in the world''s destiny that chagrins you?
55317	Is my understanding sufficient for this business or not?
55317	Is not this itself my advantage?
55317	Is not this the very snare which Pleasure sets for us?
55317	Is pleasure, then, the object of your being, and not action, and the exercise of your powers?
55317	Is the gourd bitter?
55317	Is there anything to dread here?
55317	It is against nature for men to oppose each other; and what else is anger and aversion?
55317	It is difficult to imagine Gods wanting in forethought, and what could move them to do me wilful harm?
55317	It is useful also to have this reflection ready: What virtue has nature given to man wherewith to combat this fault?
55317	Lust?
55317	Nay, was it not manifest that the inferior kinds were formed for the superior, and the superior for each other?
55317	Nay, why am I disturbed at all?
55317	No man can lose either the past or the future, for how can a man be deprived of what he has not?
55317	Nowhere; or who can tell?
55317	Of each thing ask: What is this in itself and by its constitution?
55317	On every occasion, then, ask yourself the question, Is this thing not unnecessary?
55317	Or any such passion?
55317	Or if they were pleased with it, could the mourners live for ever?
55317	Or if they were sensible of it, would it give them any pleasure?
55317	Or is it to feel or to desire?
55317	Rational of what kind, virtuous or vicious?
55317	Shall I never repent of it?
55317	Shall you find anything that is worth all this?
55317	Should he then begin an angry dispute about it, would you also grow angry, and not rather mildly count over the several letters to him?
55317	Should some one ask you how the name Antoninus is written, would you not carefully pronounce to him each one of the letters?
55317	Suspicion?
55317	The Universe, then, must in a manner be a state, for of what other common polity can all mankind be said to be members?
55317	The atoms or the Gods?
55317	The cunning men who foretold the fates of others, or who swelled with pride-- where are they now?
55317	The gardener, the vine- dresser, the horse- breaker, the dog- trainer all try for this; and what else is the aim of all education and teaching?
55317	Then let this occur to you: Where, now, are these?
55317	Then stop and ask, Where are they all now?
55317	This from Plato:"''To the man who has true grandeur of mind, and who contemplates all time and all being, can human life appear a great matter?
55317	This is quite in your power; for who shall hinder you from being good and single- hearted?
55317	To be received with clapping of hands?
55317	To grow and to decay again?
55317	To have the souls of rational beings or of irrational?
55317	To live on?
55317	To speak or think?
55317	To those who ask,"Where have you seen the Gods, and how assured yourself of their existence, that you worship them?"
55317	To what end am I using my soul?
55317	Upon every action ask yourself, what is the effect of this for me?
55317	Was it not fate that they should grow old men and women, and then die?
55317	What advantage would thence accrue, either to themselves or to the Universe which is their special care?
55317	What am I making of it, and to what purpose am I now using it?
55317	What are they whose opinions and whose voices bestow renown?
55317	What are you doing, man?
55317	What can be pleasanter or more proper to universal nature?
55317	What can come without it?
55317	What do you desire?
55317	What do you desire?
55317	What do you here, Imagination?
55317	What else than a life spent in fearing and praising the Gods, and in the practice of benevolence, toleration and forbearance towards men?
55317	What excites you so?
55317	What has this to do with your soul remaining pure, prudent, temperate, and just?
55317	What if some one, standing by a clear sweet fountain, should reproach it?
55317	What is it then that pronounces upon them?
55317	What is it to die?
55317	What is its business in the Universe?
55317	What is its cause?
55317	What is its substance or matter?
55317	What is my soul to me?
55317	What is now my thought?
55317	What is the end of their striving; and on what accounts do they love and honour?
55317	What is the use?
55317	What is vice?
55317	What is your art?
55317	What manner of souls have these men?
55317	What more is there to see?
55317	What more should I desire if my present action is becoming to an intelligent and a social being, subject to the same law with Gods?
55317	What need for suspicion when it is open for you to consider what ought to be done?
55317	What of all this?
55317	What of the several stars?
55317	What principles?
55317	What remains but to enjoy life, adding one good to an another, so as not to lose the smallest interval?
55317	What shall it become when it grows old, or sickly, or decayed?
55317	What shall the wicked man do, having a wicked disposition?
55317	What sort of man then does he appear to you who pursues the applause or dreads the anger of those who know neither where nor what they are?
55317	What sort of men are they when they are eating, sleeping, procreating, easing nature, and the like?
55317	What then avails to guide us?
55317	What then should detain you here?
55317	What then will it be when, after due deliberation it has fixed its judgment according to reason?
55317	What then?
55317	What would you more, when you have done a man a kindness?
55317	What, I ask, is the skilful and intelligent soul?
55317	What, after all, was your aim?
55317	What, indeed, can fit you better?
55317	What, then, if you are lame, and can not scale the battlements alone, but can with another''s help?
55317	What, then, is it to be remembered for ever?
55317	What, then, is of value?
55317	What, then, is the key to this enquiry?
55317	What, then, would become of the illustrious dead when these faithful souls were gone?
55317	When it performs its proper office what more do you require?
55317	When shall the end be?
55317	When you are offended by the shamelessness of any man, straightway ask yourself: Can the world exist without shameless men?
55317	When you have the impression that a man has sinned, say to yourself:"How do I know that this is sin?"
55317	Whence do we conclude that Telauges had not a brighter genius than Socrates?
55317	Where are these keen wits, Charax, and Demetrius the Platonist, and Eudaemon, and their like?
55317	Where is the bubble''s good while it holds together, where is the evil when it is broken?
55317	Where is the wonder?
55317	Where, then, is it?
55317	Where, then, is it?
55317	Where, then, is the good for the ball in its rising; where the harm in dropping; where even is the harm when it has fallen down?
55317	Wherefore it is from this common state that we derive our intellectual power, our reason, and our law; or whence do we derive them?
55317	Wherein is the harm to the common good?
55317	Wherein is their gain greater than that of those who died before their time?
55317	Which of all these seems worthy to be desired?
55317	Who hinders you?
55317	Who then hinders you from casting it away?
55317	Whomsoever you meet, say straightway to yourself:--What are this man''s principles of good and evil?
55317	Why are you disturbed?
55317	Why should you act the like part?
55317	Why then are you disturbed?
55317	Why then do you fight and stand at variance?
55317	Why then do you not seek after such souls?
55317	Why then do you not use it?
55317	Why then should one strive for a longer sojourn here?
55317	Why then this concern?
55317	Why, then, am I angry?
55317	Why, then, should we dwell more on the misfortune of the incident than on the felicity of such strength of mind?
55317	Will you not pursue the course which accords with your own nature?
55317	Will you, then, cease valuing the multitude of other things?
55317	Wilt thou be satisfied with thy present state, and well pleased with every present circumstance?
55317	Wilt thou ever taste of the loving and satisfied temper?
55317	Wilt thou ever, O my soul, be good and single, and one, and naked, more open to view than the body which surrounds thee?
55317	Wilt thou never be able to live a fellow citizen with Gods and men, approving them and by them approved?
55317	You have learned its purpose, have you not?
55317	You have lived, O man, as a citizen of this great city; of what consequence to you whether for five years or for three?
55317	You mount the rostra and cry aloud,"O man, have you forgotten what is the real value of what you seek?"
14994	''Tis well thought,the old man made answer;"but where shall I do the deed?"
14994	A stranger, sayest thou? 14994 And did men judge of him as living or dead?"
14994	And did the King leave any other child behind him?
14994	And dost thou not dishonour him when thou honourest his enemy?
14994	And hath it aught else, as wealth sufficient?
14994	And hath the taking of the city so long delayed him? 14994 And how wilt thou deal with the other?"
14994	And is his son yet alive?
14994	And is there none that can help thee?
14994	And of what country is he, and who is his father?
14994	And should it hinder him that there is some stranger dead in the house?
14994	And the master of these steeds, whose son is he?
14994	And thou wast ready to answer for this deed?
14994	And to whom shall I give it?
14994	And what if a wife slay her husband?
14994	And what is thy name?
14994	And where didst thou leave him? 14994 And who are these?
14994	And who is master of their army?
14994	And who of the men of Trachis is so cunning in leechcraft?
14994	And why did my son seek to subdue this city?
14994	And why do ye pursue this man?
14994	Art thou going a journey from me, my father?
14994	Art thou, then, he?
14994	Aye,said the Queen,"and I would lead them myself; but where shall I slay him?"
14994	Aye,said the old man,"but how wilt thou deal with King Achilles?
14994	But if it be so, my sister, how can we avail to change it?
14994	But is it not a base thing for a man to lie?
14994	But may I not believe that which I have seen with mine own eyes?
14994	But say,said the King,"what troubles thee so much?"
14994	But say,said the Queen,"who began this battle of ships?
14994	But where,answered the Queen,"is it your pleasure that I should be?"
14994	But who shall hinder me?
14994	But why may I not persuade him, or even constrain him by force?
14994	But why slayest thou me in darkness, if this deed be just?
14994	But why wilt thou empty thy hands? 14994 But,"said the Queen,"why cometh not the herald himself?"
14994	Can I endure to be so base,said the Prince,"hiding that which I should declare, and speaking the thing that is false?"
14994	Can it be well to honour them that transgress? 14994 Dead are they?
14994	Did aught compel him to this deed?
14994	Do not my tidings please thee?
14994	Do the men make war with bows?
14994	Doth the dead then think so lightly of me?
14994	Glad art thou? 14994 Hadst thou then a share in this matter of Troy?"
14994	Hast thou hold of her?
14994	Hast thou, then, yet worse to bear than these?
14994	Hath it, then, so many men that draw the sword?
14994	Hath thy lord then suffered some sorrow that he told me not?
14994	He hath none-- what need hath the living of a tomb?
14994	How daredst thou to transgress the laws?
14994	How didst thou learn this?
14994	How didst thou slay her?
14994	How knowest thou but that such honour pleaseth the Gods below?
14994	How sayest thou that they live? 14994 How sayest thou?
14994	How so, if this is the body of my Orestes?
14994	How so? 14994 How so?
14994	How so?
14994	How wilt thou do this? 14994 How, then, can they abide the onset of the Persians?"
14994	I know thy good will, but what profiteth it? 14994 If thou hast justice, what need of thy bow?"
14994	Liveth he, then?
14994	Lord of fire, that rulest this land of Lemnos, hearest thou this?
14994	Must I make it alone, or with my mother?
14994	Nay, what is this?
14994	Nay,said the King;"shall I be taught by such an one as thou?"
14994	Not akin? 14994 Now what shall I say to my wife?
14994	O my sister, wilt thou do this when Creon hath forbidden it?
14994	Of what city in the land of Greece are ye? 14994 Payeth he thus some vow, or did some oracle command it?"
14994	Sailed he then before you?
14994	Sayest thou that I must return? 14994 Sayest thou''without cause''when my brother is dead?"
14994	Seest thou this sword whereto I lay my hand?
14994	Sendest thou me to dwell elsewhere?
14994	Shall I lead the dances, my father?
14994	Shall the dead help thee that didst slay thy mother?
14994	Shall then the wicked have like honour with the good?
14994	Speakest thou of trouble greater than that which I now endure?
14994	Tell me now, which of ye two is called Pylades?
14994	Tell me, then, who is this woman whom thou hast brought?
14994	The people, sayest thou? 14994 Thou art resolved then to do this thing or to die?"
14994	What are thy tidings, though I tremble to hear them?
14994	What deed? 14994 What ease, when they are past all remedy?"
14994	What hast thou to do with that? 14994 What lies are these?
14994	What meaneth thy sorrow? 14994 What sayest thou?
14994	What sayest thou? 14994 What sayest thou?
14994	What sayest thou? 14994 What sayest thou?"
14994	What should compel a man to such wickedness?
14994	What then? 14994 What then?"
14994	What treachery is this? 14994 What troubleth thee, lady, in these news?"
14994	What wickedness, then, had these strangers wrought?
14994	What will this profit her that is dead?
14994	What wilt thou then? 14994 What wrong?
14994	What, then, would ye have done?
14994	What? 14994 What?
14994	What?
14994	Where didst thou find it?
14994	Where is he? 14994 Who art thou that inquirest thus about matters in Greece?"
14994	Who constraineth thee?
14994	Who counselled thee to this deed?
14994	Who slew her? 14994 Who told thee this tale that thou believest so strangely?"
14994	Whom sayest thou they murdered?
14994	Why not? 14994 Why should he stand between me and mine?"
14994	Wilt thou not speak out thy news and then begone?
14994	Wilt thou not tell me thy country?
14994	Wilt thou then slay them both?
14994	With good intent, thou wicked boy, when she slew her husband?
14994	With water from the river, or in the sea?
14994	Would ye have commended me the more if I had caused him to depart from this house and this city? 14994 Yet they who attend him please thee not?"
14994	And I, if I had an ill purpose, and now have changed it for that which is wiser, dost thou charge me with folly?
14994	And King Agamemnon said,''How shall I do this thing, and slay my own daughter, even Iphigenia, who is the joy and beauty of my dwelling?
14994	And Menelaüs answered,"Seest thou this letter that I hold in my hand?"
14994	And Orestes, whom I barely saved from thy hand, liveth he not in exile?
14994	And Philoctetes made answer,"Nay, is not this a fitting thing, seeing of what sire thou art the son, to help a brave man in his trouble?"
14994	And Philoctetes made reply,"Knowest thou not whom thou seest?
14994	And also how could she, being young, abide in my house, for young I judge her to be?
14994	And are ye brothers born of one mother?"
14994	And as for this Polynices, thinketh he that signs and devices will give him that which he coveteth?
14994	And as he spake these words, he perceived that Medea wept, and said,"Why weepest thou?"
14994	And hath not this woman transgressed?"
14994	And having sworn it, he said,"But what if a storm overtake me, and the tablet be lost, and I only be saved?"
14994	And he answered,"What is it, lady?
14994	And he answered,"What sayest thou, lady?
14994	And how fares old Nestor of Pylos?"
14994	And if I die before my time, what loss?
14994	And now King Menelaüs came back, saying that it repented him of what he had said,"For why should thy child die for me?
14994	And now think whose should this be but his?
14994	And now thou art come, what shall I say?
14994	And now what dost thou purpose?"
14994	And of the maiden, what shall I say?
14994	And one said,"Remember ye not what we saw when the army set forth from the city?
14994	And shall not I do pleasure to the dead rather than to the living, seeing that I shall abide with the dead for ever?
14994	And shall we not fall into a worse destruction than any, if we transgress these commands of the King?
14994	And the Prince said,"What meanest thou by thy''double honour''?
14994	And the spirit spake to the Furies, for these were yet fast asleep, saying,"Sleep ye?
14994	And the spirit spake, saying,"What trouble is this that seemeth to have come upon the land?
14994	And then-- for she took the two for brothers-- she asked them, saying,"Who is your mother, and your father, and your sister, if a sister you have?
14994	And thy children-- art thou a mother to them?
14994	And what will it profit us if we get great renown, yet die in shameful fashion?
14994	And when Death saw him, he said--"What doest thou here, Apollo?
14994	And when Ismené saw that she prevailed nothing with her sister, she turned to the King and said,"Wilt thou slay the bride of thy son?"
14994	And when he was come to the gates of his palace he cried,"How shall I enter thee?
14994	And when he was loath to listen to her, she said,"Seest thou this that I hold in my hand?"
14994	And when the Furies saw him they cried,"What hast thou to do with this matter, King Apollo?"
14994	And when the King saw him he asked,"What seekest thou, wisest of men?"
14994	And when the King saw him, he said,"Art thou content, my son, with thy father''s judgment?"
14994	And when the Prince had told his name and lineage, and that he was sailing from Troy, Philoctetes cried,"Sayest thou from Troy?
14994	And when the Queen saw him she cried,"What news hast thou of my husband?
14994	And when the youth saw this he cried,"Who is it that hath plotted my death?
14994	And when they cried,"O my King, who shall do thee due honour at thy burial, and speak thy praise, and weep for thee?"
14994	And whence come ye?"
14994	And while they went to fetch the maiden Ismené, Antigone said to the King,"Is it not enough for thee to slay me?
14994	And who are ye that are so strange of aspect, being like neither to the Gods nor to the daughters of men?"
14994	And yet he gave me entertainment?"
14994	And yet shall my enemies triumph over me and laugh me to scorn?
14994	And yet what profiteth me to live?
14994	Are there not, thinkest thou, robes enough and gold enough in the treasure of the King?
14994	Art thou not ashamed to work such wrong to a suppliant?
14994	Art thou not wife to him that was thy fellow in this deed?
14994	Art thou of his kindred?"
14994	Art thou, perchance, a kinsman?"
14994	As for me I shall fall in this land, for am I not a seer?
14994	But Patroclus, where was he when thy father died?"
14994	But as for these children, wilt thou not persuade the King that he suffer them to dwell here?"
14994	But at the last he said,"Is this the Princess Electra whom I see?"
14994	But blood that hath been spilt upon the earth, what charmer can bring back?
14994	But come, tell me; where doth he bury her?
14994	But how shall I contrive it?
14994	But of the end what need to speak?
14994	But she said,"What have I done, my son, that thou so abhorrest me?"
14994	But tell me now, hath Menelaüs had safe return?"
14994	But tell me, messenger, what befell them that escaped from the battle?"
14994	But tell me, my lord, why dost thou drive me out of thy land?"
14994	But the King was very wroth when he heard this outcry, and cried,"Think ye to make bold the hearts of our men by these lamentations?
14994	But the Queen said,"What?
14994	But there was a certain Agamemnon, son of Atreus, what of him?"
14994	But what had the Greeks to do with child of mine?
14994	But what profiteth it to deceive?
14994	But what will she say when she knoweth my purpose?
14994	But what, I pray thee, bringeth thee to this land?"
14994	But when Electra heard it, she said,"Comest thou with proof of this ill news that we have heard?"
14994	But when Orestes heard this, he brake in,"Where is this Iphigenia?
14994	But when she was gone, Orestes said to Pylades,"Pylades, what thinkest thou?
14994	But when the Gods are minded to destroy a man, who is so strong that he can escape?
14994	But why art thou silent and castest thine eyes to the ground?
14994	But why do I compare myself with you?
14994	But why dost thou pamper me with luxury, or make my goings hateful to the Gods, strewing this purple under my feet?
14994	But why pitiest thou me as doth no other man?
14994	But, hold, was not he that fell in battle with this man thy brother also?"
14994	By what Gods shall I swear?"
14994	Callest thou this taking vengeance for thy daughter that was slain?
14994	Canst thou endure that we should live deprived of the wealth that was our father''s; and also that we should grow old unmated?
14994	Did not Zeus slay the man who raised the dead?
14994	Did the Greeks begin, or my son, trusting in the greatness of his host?"
14994	Didst thou slay thy mother?"
14994	Do thou therefore make this recompense, which indeed thou owest to me, for what will not a man give for his life?
14994	Dost thou keep watch and ward over this woman with thine arrows and thy bow?"
14994	Dost thou not know this Diomed?"
14994	Dost thou not see him?''"
14994	For being an exile in this city, what could I do better than marry the daughter of the King?
14994	For she will cry to me,''Wilt thou kill me, my father?''
14994	For that she is rightly come to the marriage of her daughter who can deny?
14994	For the whole host will compel me to this deed?"
14994	For we must take husbands to rule over us, and how shall we know whether they be good or bad?
14994	For what cause did he slay her?
14994	For what woman of the better sort would not do even as I?
14994	For when Achilles was dead--""How sayest thou?
14994	For who am I that I should transgress against a king?
14994	For why, she said, should she struggle against fate which made her to be a slave?
14994	From whom didst thou learn this?"
14994	Had Death, thinkest thou, desire for my children rather than for his?
14994	Had Pallas here a mother?
14994	Hast thou not had all happiness, thus having lived in kingly power from youth to age?
14994	Hast thou not heard the story of my sorrows?"
14994	Hath the dead come back among the living?"
14994	Have I not always done due reverence to thee and to my mother?
14994	How died he?"
14994	How have I wronged thee?
14994	How many in number were the ships of the Greeks that they dared to meet the Persians in battle array?"
14994	How then shall she not hate me when she seeth me at thy right hand?
14994	I am ready to carry off this man with a strong arm; and how, being a cripple, shall he stand against us?
14994	In some country of the Greeks, or among barbarians?"
14994	Is he yet alive?"
14994	Is his wife yet alive?"
14994	Is it for them to rule, or for me?"
14994	Is it not enough for thee to have kept Admetus from his doom?
14994	Is it not said that even the Gods are persuaded by gifts, and that gold is mightier than ten thousand speeches?
14994	Is the son of Peleus dead?"
14994	Is there a man in Thessaly, nay in the whole land of Greece, that is such a lover of hospitality?
14994	Knowest thou what manner of thing the life of a man is?
14994	Knowest thou who it is to whom thou speakest?"
14994	May I not rule my own household?"
14994	Must I be as a slave among them that slew my father?
14994	Nothing?
14994	O my children, why do ye so regard me?
14994	Of what have I defrauded thee?
14994	One of thy lord''s children, or the old man his father?"
14994	Only he said to himself,"O my dear mother, shall I ever see thee?
14994	Or had this accursed father no care for my children, but only for the children of his brother?
14994	Or was it for the sake of King Menelaüs his brother?
14994	Say, why did ye not pursue her while she lived?"
14994	Shall I put fire to the dwelling of the bride, or make my way by stealth into her chamber and slay her?
14994	Shall the race of Sisyphus, shall Jason, laugh thee to scorn that art of the race of the Sun?"
14994	Shall this land, if thou subduest it by the spear of the enemy, ever make alliance with thee?
14994	Shall we stay and listen to her?"
14994	Shall ye find elsewhere as fair a land, ye Gods, if ye suffer this to be laid waste, or streams as sweet?
14994	Should I, for fear of thee, be found guilty against them?
14994	So they went, but the Prince was sorely troubled in his mind and cried,"Now what shall I do?"
14994	Speak I plainly?"
14994	Tell me, my friends, in what land is this Athens of which they speak?"
14994	Tell me, therefore, who is yet alive?
14994	Tell me, what trouble hath come upon the land of Persia?"
14994	Then King Agamemnon came forth from his tent, saying,"What meaneth this uproar and disputing that I hear?"
14994	Then answered King Agamemnon,"What is thy quarrel with me?
14994	Then said King Agamemnon,"But how shall I escape from this strait?
14994	Then said Philoctetes,"Is this Ulysses that I see?
14994	Then said the Furies,"How sayest thou?
14994	Then said the King to Antigone,"Tell me in a word, didst thou know my decree?"
14994	Then said the goddess,"And whither do ye drive him?"
14994	Then she said--"Tell me now, dost thou purpose to slay thy daughter and mine?"
14994	Then the Queen said,"Shall I say that this hath happened ill or well?
14994	Then why dost thou weep?"
14994	Think ye that I had flattered this man but that I thought to gain somewhat thereby?
14994	Thinkest thou that Priam would not have walked on purple if perchance he had been the conqueror?"
14994	Thinkest thou that thy father loveth it not?
14994	Thinketh he that Justice is on his side?
14994	Thinketh she to atone in such sort for the blood that she hath shed?
14994	To her Orestes answered,"What meanest thou, lady, by lamenting in this fashion over us?
14994	Was it not plainly declared?"
14994	Well, and if they die, what then?
14994	What city will receive me?
14994	What hast thou done to me?
14994	What hath she to do with Helen?
14994	What ill do not I suffer at thy hand and the hand of thy partner?
14994	What meanest thou?
14994	What meanest thou?"
14994	What need to say more?
14994	What profit is there in them that sleep?
14994	What sayest thou?
14994	What sayest thou?
14994	What should be done to thee if thou be found doing wrong to me?"
14994	When did she slay them?"
14994	When didst thou thus?"
14994	Where shall I find her?"
14994	Whither can I go, for thou and he are gone?
14994	Who art thou that thou shouldest bewail her?
14994	Who art thou, stranger, that sittest clasping this image?
14994	Who hath dared to do this deed?"
14994	Who is so nimble of foot that he can spring out of the net which they lay for his feet?
14994	Who is this maiden?
14994	Who knoweth it not?
14994	Who more fit than I?
14994	Who now shall stand against this boaster and fear not?"
14994	Who then will hold up the torch for the bride?"
14994	Who told thee this horrible thing that thou bringest against me?"
14994	Whom wilt thou set against this man, O King?"
14994	Whom, O King, will thou set against this man?"
14994	Whose then could be these offerings on the tomb?"
14994	Why blamest thou me if thou couldst not rule thy wife?
14994	Why do ye laugh at me that shall never laugh again?
14994	Why hast thou left me in my old age?"
14994	Why linger ye, ye maids?
14994	Why not?
14994	Why should I slay my child, and work for myself sorrow and remorse without end that thou mayest have vengeance for thy wicked wife?"
14994	Will he not be wroth, hearing that he hath been cheated of his wife?"
14994	Wilt thou bury him when the King hath forbidden it?"
14994	Wilt thou not take another in her stead?"
14994	Wilt thou, if I save thee from this death, carry tidings of me to Argos to my friends, and bear a tablet from me to them?
14994	Would she kill me also?"
14994	Yet what nobler thing could I have done than to bury my own mother''s son?
14994	and for whom must we make lamentation?"
14994	he cried,"what shall I do, being bereaved of thee?"
14994	how shall I dwell in thee?
14994	or that it is an evil thing, yet profitable to me?
14994	said he;"is this son yet to be born, or doth he live already?"
14994	said the King,"if the ship labour in the sea, and the helmsman leave the helm and fly to the prow that he may pray before the image, doeth he well?"
14994	said the elder,"or was he parted from you in a storm?"
14994	that Zeus gave this command that this man should slay his mother?"
14994	what God hath so smitten thee?
14994	what friend shall give me protection?
14994	where, then, is his tomb?"
14994	who is dead?
14994	who will receive me?
14994	why lookest thou so solemn and full of care?
14994	wilt thou always keep this widowed state?"
9776	Or in what manner are these two objects to be distinguished?
9776	Through the whole length of it:--and if"What is the circumstance which gives them a pleasing effect?"
9776	Was you without a habitation? 9776 Why do they attack us by clandestine measures?
9776	''Nay, or could you yourself, my Brutus, if the whole assembly was to leave you, as it once did Curio?"
9776	--"And what concern need_ that_ give you,"replied Atticus,"if it meets the approbation of Brutus?"
9776	--"And what is that?"
9776	--"And what then is the merit,"said Brutus,"which you mean to ascribe to these provincial Orators?"
9776	--"And what think you,"said I,"of Crassus, the son of that Licinia, who was adopted by Crassus in his will?"
9776	--"But does there,"said Brutus,"or will there ever exist a man, who is furnished with all the united accomplishments you require?"
9776	--"But is it possible to doubt,"cried Brutus,"whether this was a sensible quality, or a defect?
9776	--"But what occasion is there,"said Brutus,"to quote the example of other speakers to support your assertion?
9776	--"But why,"answered I,"would you expect that I would give you my opinion of men who are as well known to yourself as to me?"
9776	--"Do you mean that Granius,"said Brutus,"of whom Lucilius has related such a number of stories?"
9776	--"Do you really think, then,"said Atticus,"that Fannius was the author of that Oration?
9776	--"From the sole pleasure of the ear:"--If"What the method of blending and intermingling them?"
9776	--"In the different quantity of our syllables:"--If"From whence their_ origin_?"
9776	--"In what manner?"
9776	--"Mighty well,"said I;"and what think you of him you have heard so often?"
9776	--"What do you mean,"said Brutus?
9776	--"What do you refer to?"
9776	--"What else can I think,"replied he,"but that you will soon have an Orator, who will very nearly resemble yourself?"
9776	--"What fashionable delicacy do you mean?"
9776	--"_Nobody denies it; and these are the men we imitate._"--"But how?
9776	--''And what is that?''
9776	--If"_ Where_ is their proper seat?"
9776	After the usual salutations,--"Well, gentlemen,"said I,"how go the times?
9776	Again, if a man of vivacity takes it into his head to write this way, what self- denial must he undergo, when bright points of wit occur to his fancy?
9776	Be it allowed, then, that Lysias, that graceful and most polite of Speakers, was truly Attic: for who can deny it?
9776	But after he has thus_ invented_ what is proper to be said, with what accuracy must he_ methodize_ it?
9776	But as you are thoroughly acquainted with these, my Brutus, what occasion is there to explain and exemplify them?
9776	But if untaught custom has been so ingenious in the formation of agreeable sounds, what may we not expect from the improvements of art and erudition?
9776	But is it possible, then, to exert the powers of Eloquence without discovering them?
9776	But it will here be enquired, What numbers should have the preference?
9776	But shall we call him an Orator?
9776	But should the former have begun his whining sing- song, after the manner of the Asiatics, who would have endured it?
9776	But were not those, then, true Attic Speakers, we have just been mentioning?"
9776	But what can be more delicate than our changing even the natural quantity of our syllables to humour the ear?
9776	But what can be more insipid, more frivolous, or more puerile, than that very concinnity of expression which he actually acquired?"
9776	But what need have I to say more?
9776	But wherefore do I offer such a question, when your elegant letters have informed me, that this is the chief object of your request?
9776	But wherefore do I say_ mine_?
9776	But which of them does he mean to fix upon?
9776	But who, when the use of corn has been discovered, would be so mad as to feed upon acorns?
9776	But why do I speak of a collision of vowels?
9776	But why must Lysias and Hyperides be so fondly courted, while Cato is entirely overlooked?
9776	For what is so remote from severity of manners as gentleness and affability?
9776	For what is the age of a single mortal, unless it is connected, by the aid of History, with the times of our ancestors?
9776	For who has ever heard of an Argive, a Corinthian, or a Theban Orator at the times we are speaking of?
9776	From the same capacity came those riper expressions,--"She was the spouse of her son- in- law, the step- mother of her own offspring?
9776	Have we not seen that a whole age could scarcely furnish two Speakers who really excelled in their profession?
9776	He goes on,"_ Cur clandestinis consiliis nos oppugnant?
9776	How difficult will he find it to reject florid phrases, and pretty embellishments of style?
9776	How then shall we strike out a general_ rule_ or_ model_, when there are several manners, and each of them has a certain perfection of its own?
9776	I answer,--"To gratify the ear:"--If"_ When_?"
9776	I may add, who made a warmer opposition to the rising fame of_ Isocrates_?
9776	I own it, and I admire them for it: but why not allow a share of it to Cato?
9776	I reply,"At all times:"--If"In what part of a sentence?"
9776	If it be farther enquired,"For what purpose they are employed?"
9776	If this is the case with them( and I can not think otherwise) will they reject the evidence of their own sensations?
9776	In all cases, therefore, we can not be too careful in examining the_ how far_?
9776	In this case, what necessity is there to await the sanction of a critic?
9776	In what cause, however, can_ prudence_ be idle?
9776	Let me further ask you, whether Demetrius Phalereus spoke in the Attic style?
9776	Nay, to go no farther, what is become of the ancient poems of our own countrymen?"
9776	Nay, when my own writings were in every body''s hands, with what face could I pretend that I had not studied?
9776	Not to omit his_ Antiquities_, who will deny that these also are adorned with every flower, and with all the lustre of Eloquence?
9776	Or could the Athenians improve their diet, and bodily food, and be incapable of cultivating their language?
9776	Or even in the same cause, would you always express yourself in the same strain, and without any variety?
9776	Or how alledge another argument in reply, which shall be still more plausible than that of his antagonist?
9776	Or is an Orator really thought to be no Orator, because he disclaims the title?
9776	Or is it likely that, in a great and noble art, the world will judge it a scandal to_ teach_ what it is the greatest honour to_ learn_?
9776	Or is there any sort of causes which your genius would decline?
9776	Or shall we content ourselves with the instructions which_ they_ have provided for us?
9776	Or who more different from either of them, than Aeschines?
9776	Or why should it not be a credit to_ teach_ what it is the highest honour to have_ learned_?
9776	Or, lastly, which of the Greek Orators has copied the style of Thucydides?
9776	Otherwise, how can he enlarge upon those which are most pertinent, and dwell upon such as more particularly affect his cause?
9776	Pecunia superabat?
9776	Scaevola?"
9776	Shall we pronounce him the rival of Lysias, who was the most finished character of the kind?
9776	Terence, therefore, has made use of both, as when he says,_ eho tu cognatum tuum non norâs_?
9776	That Brutus, who concealed the most consummate abilities under the appearance of a natural defect of understanding?
9776	That Brutus, who so readily discovered the meaning of the Oracle, which promised the supremacy to him who should first salute his mother?
9776	To conclude this head; If it should be enquired,"What are the numbers to be used in prose?"
9776	Was your pocket well provided?
9776	What advantage, then, it will be said, has the skilful critic over the illiterate hearer?
9776	What can be more difficult than to decide a number of suits, so as to be equally esteemed and beloved by the parties on both sides?
9776	What can be more opposite?
9776	What here can you find to censure?
9776	What news have you brought?"
9776	What, in the name of Heaven, can be intend by_ SPITATICAL?
9776	Where that ardour, that eagerness, which extorts the most pathetic language even from men of the dullest capacities?
9776	Where was that expression of resentment which is so natural to the injured?
9776	Wherefore, then, should not_ I_ also exert my efforts?
9776	Which of them, then, do you propose to imitate?
9776	Which of them, therefore, is not to be met with in my seven Invectives against_ Verres_?
9776	Who also was more nervous than Aristotle?
9776	Who dethroned and banished a powerful monarch, the son of an illustrious sovereign?
9776	Who had a richer style than Plato?
9776	Who sweeter than Theophrastus?
9776	Who, for instance, could be more unlike each other than Demosthenes and Lysias?
9776	Who, then, can have patience with those dull and conceited humourists, who dare to oppose themselves to such venerable names as these?
9776	Why, therefore, should we hesitate to follow her example, and to do our best to gratify the ear?
9776	With what patience, then, would a Mysian or a Phrygian have been heard at Athens, when even Demosthenes himself was reproached as a nuisance?
9776	Would_ you_, then, plead every cause in the same manner?
9776	You, who are possessed of a critical knowledge of the art, what more will you require?
9776	], though I was afterwards sensible it was too warm and extravagant?
9776	]; such as the following line in the tragedy of_ Thyestes_,"_ Quemnam te esse dicam?
9776	and afterwards,_ Stilphonem, inquam, noveras_?
9776	and with what emphasis did he enlarge upon the necessity of supporting the common forms of law?
9776	and yet who more venerable than yourself, or who more agreeable?
9776	cur de perfugis nostris copias comparant contra nos_?"
9776	have we not seen what has always been the wish of the defendant, and what the judgment of Hortensius, concerning yourself?
9776	how often did he urge the authority of his father, who had always been an advocate for a strict adherence to the letter of a testament?
9776	or in that of_ Cornelius_?
9776	or in the cause of_ Habitus_?
9776	or indeed in most of my Defences?
9776	or rather, who would not have ordered him to be instantly torn from the Rostrum?
9776	or than Demosthenes and Hyperides?
9776	or which of our ancestors, when the choice of a pleader was left to his own option, did not immediately fix it either upon Crassus or Antonius?
9776	qui in tardâ senectute_;"Whom shall I call thee?
9776	replied he;"and what miraculous composition could that be?"
9776	said Brutus;"and who was the Caius Rufius you are speaking of?"
9776	what of the accuracy and preciseness of the old and established forms; of law?
9776	when they are so very different, not only from each other, but from all the rest of their contemporaries?"
9776	why do they collect forces against us from our own deserters?"
18466	''And point to far Italia,--One alone, Celaeno, sings of famine foul and dread, A nameless prodigy, a plague unknown,-- What perils first to shun? 18466 ''E''en on his threshold, when the adulterer lay In wait for Asia''s conqueror?
18466	''Real, then, real is thy face, and true Thy tidings? 18466 ''Still grieves he for his mother?
18466	''What boots this idle passion? 18466 ''What,_ I_ to leave thee helpless, and to flee?
18466	''Wilt thou not see, if yet thy sire survive, Worn out with age, amid the war''s alarms? 18466 Ah, whither,"cried AEneas,"wilt thou fly?
18466	And harass peaceful nations? 18466 And rob their maidens of the love they vow, And lift, and burn and ravage as they list, Then plead for peace, with arms upon the prow?
18466	Art thou, then, come at last? 18466 Ay, who had won, had Chance not interfered, And baffled me, like Salius?
18466	But see, who, crowned with olive wreath, doth bring The sacred vessels? 18466 Cowards, why faint ye, Tuscans but in name?
18466	Dear son, was life so tempting to the sire, To let thee face the foemen in my room, Whom I begot? 18466 Entellus, once our bravest, but in vain, Can''st_ thou_ sit tamely, with the field unfought, And see this braggart glory in his gain?
18466	Fool,he cries,"Why rush to death, and dare a deed too great?
18466	Gallants,he hails them from a mound afar,"What drove you hither by strange ways to steer?
18466	Great Sire, was I so guilty in thy sight, To make thee deem such punishment my due? 18466 Heaven''s great inhabitants, what change hath brewed Rebellious thoughts, my purpose thus to mar?
18466	I beaten? 18466 If thee, Tyre- born, a Libyan town detain, What grudge to Troy Ausonia''s land denies?
18466	Me, me would Nisus from such deeds debar? 18466 O Iris, Heaven''s fair glory, who hath sent Thee hither?
18466	O Turnus, cause of all our ills to- day, Why make the land these miseries endure? 18466 O maid,"he asks,"what crimes are theirs?
18466	Oh, who hath tears to match our grief withal? 18466 Shalt thou, great Cato, unextolled remain?
18466	Shalt_ thou_ go hence, and with the loved one''s spoils? 18466 Shame, will ye risk, Rutulians, for his host The life of one?
18466	Son of a goddess, if none risks the fray, How long shall Dares guerdonless remain? 18466 Straight rose a joyous uproar; each in turn Ask what the walls that Phoebus hath designed?
18466	Think''st thou the Stygian waters to explore Unburied, and the Furies''flood to see, And reach unbidden yon relentless shore? 18466 Thou-- is it thou, Euryalus, my own?
18466	To die-- and unavenged? 18466 Was I the robber, who the war begun, Whose theft in arms two continents arrayed, When Europe clashed with Asia?
18466	What am I doing? 18466 What can I do?
18466	What dreams, dear Anna, fill me with alarms; What stranger guest is this? 18466 What first?
18466	What gifts can match such valour? 18466 What madness this, poor women?"
18466	What mischief, Latins, hath your minds misled, To shun our friendship in the hour of need, And rush to arms? 18466 What pride of birth possessed you, Earth and air Without my leave to mingle in affray, And raise such hubbub in my realm?
18466	What, fly alone, and join their shouting crew? 18466 What, shall I see our houses wrapt in flame,-- Last wrong of all-- and coward- like, stand by, Nor make this arm put Drances''taunts to shame?
18466	What, then,she sadly ponders,"shall I do?
18466	What, thou-- wilt thou build Carthage?
18466	Where shall I follow thee? 18466 Whither from thy course so wide?
18466	Who knows not Troy, th''AEneian house of fame, The deeds and doers, and the war''s renown That fired the world? 18466 Whom then did I upbraid not, wild with woe, Of gods or men?
18466	Why fail we on the threshold, faint with fears, And sick knees tremble ere the trumpets bray? 18466 Why now those ancient Lapithae recall, Ixion and Pirithous?
18466	Why stay''st thou, Turnus? 18466 Would''st thou behold the Tarquins?
18466	Wretch,cries Mezentius,"having robbed my son, Why scare me now?
18466	_ Me_ dost thou fly? 18466 _ This_ for my robbed virginity?
18466	''Panthus,''I cry,''how fares the fight?
18466	Again Laurentum''s city shall I view?
18466	Ah, why Did immortality the Sire bestow, And grudge a mortal''s privilege-- to die?
18466	Ah, why So cruel?
18466	Am I to send thee singly to thy fate?
18466	And bring ye peace or war?"
18466	And doubt we then to celebrate so far Our prowess, and shall fear Ausonian fields debar?
18466	And if thy wife Creusa be alive, And young Ascanius?
18466	And is it then so terrible to die?
18466	And shall AEneas sail the uncertain main, Himself of safety certain, and his band?
18466	And unoffending Harpies would ye chase Forth from their old, hereditary reign?
18466	And whither art thou hurrying?
18466	Art thou, then, that AEneas, whom of yore Venus on Simois''banks to old Anchises bore?
18466	Awe- struck, AEneas would the cause enquire: What streams are yonder?
18466	But Dido-- who can cheat a lover''s care?
18466	But I, who walk the Queen of Heaven confessed, Jove''s sister- spouse, shall I forevermore With one poor tribe keep warring without rest?
18466	But enough, ye say, Once to have fallen?
18466	But thou, make answer, and in turn explain What brought thee, living, to these realms of shade?
18466	But what power on high Hath willed thee, sent from the Olympian reign, Such toils to suffer, and such tasks to try?
18466	But who are ye, pray answer?
18466	But why the tale prolong?
18466	But ye, my chosen, who with me will scale Yon wall, and storm their trembling camp?
18466	By force of arms how dare His friend to rescue?
18466	By heaven''s command, or wandering o''er the main, Com''st thou to view these shores, this sunless, sad domain?"
18466	By the tempest tost, or blown At random, needful of what help and how Came ye to Latin shores the dark- blue deep to plough?
18466	C."Is yours no pity, sluggard souls?
18466	Cam''st thou, forsooth, to see thy wretched brother die?
18466	Can I dare To face this fiend?
18466	Can neither love, nor this my plighted hand, Nor dying Dido keep thee?
18466	Cossus?
18466	Could Pallas burn the Grecian fleet, and drown Their crews, for one man''s crime, Oileus''frenzied son?
18466	Could e''er A parent speak of such a crime to me?
18466	Could''st thou leave me here alone, Nor let thy mother bid a last good- bye?
18466	Did I with lust the fatal strife sustain, And fan the feud, and lend the Dardans aid?
18466	Did ever God such privilege attain?
18466	Did ever crime of theirs the Dardans''meed require?
18466	Do I care?
18466	Dost thou thy faith remove, And cease to trust in Vulcan?
18466	Dotard, why delay?
18466	Doth the name Of sire or uncle make his young heart glow For deeds of valour and ancestral fame?''
18466	Dream they here To find such Danaan striplings, weak as they Whom Hector baffled till the tenth long year?
18466	Dreams he in his pride To end the war, and drive us from the land?
18466	Feel''st not that more than mortal is his aid?
18466	For me this fraud?
18466	For this did I prepare That pyre, those flames and altars?
18466	Forth springs AEneas, glorying in his prize, And plucks the glittering falchion from his thigh,"Where now is fierce Mezentius?
18466	From the stern loud cries The pilot Palinurus:"Whence and why This cloudy rack that gathers o''er the skies?
18466	Grant that I wished it, of these lordings who Would take me, humbled and a thing of scorn?
18466	Grant that it had been, whom should Dido dread, What fear had death for me, self- destined to be dead?
18466	Has filial love, Thrice welcome, braved the perils of the way?
18466	Hath he taught Thine arm its vaunted cleverness for naught?
18466	Have foes and fire found passage for the slain?
18466	Have the sword And flames of Troy avenged me but in vain?
18466	He, an alien, flout my sway?
18466	Hector''s Andromache, art thou the mate Of Pyrrhus?''
18466	Hermes cried,"And stay to beautify thy lady''s town, And dote on Tyrian realms, and disregard thine own?
18466	His son?
18466	How tost with perils do I greet thee?
18466	I leave thee, cheated of my care, to fall, The daughter''s lover, and the father''s friend?
18466	I the one, Who led the Dardan leman on his raid, To storm the chamber of the Spartan maid?
18466	If dead, then where is Hector?''
18466	If, maugre Turnus slain, I deign to welcome as a friend his foe, Why not, while Turnus lives, the needless strife forego?
18466	Immortal I?
18466	In number, strength and show Do we not match them?
18466	Is Dido blind, if Trojans are untrue?
18466	Is theirs no rest from leaguer-- not a day?
18466	Is this the triumph?
18466	Is this then all of what was once my child?
18466	Is thy sacred faith forsworn?
18466	Jove, shall he escape me?
18466	Know''st thou not yet, O lost one and forlorn, Troy''s perjured race still shows Laomedon forsworn?
18466	Let the bark break, with such a haven here What harm, if once upon the shore we stand?"
18466	Liv''st thou, child of heavenly seed?
18466	Loudly he shrills in anger to his train,"Who first with me will at the foemen-- who?
18466	Moved he those eyes?
18466	Must Cynthia waste her shafts on worthless knaves like thee?"
18466	Must I wait all day?
18466	Must captives be twice captured?
18466	Must thou fly, When North- winds howl, and wintry waves are high?
18466	Must we, poor souls, that Turnus may obtain A royal bride, like carrion strew the plain, Unwept, unburied?
18466	Near lay the rock, the goal was close in sight, When Gyas, first o''er half a length of tide Shouts to his helmsman:"Whither to the right?
18466	Nor care sweet sons, fair Venus''gifts to know?
18466	O say, What manner of mankind is here?
18466	O tell How can in heavenly minds such fierce resentment dwell?
18466	O when, great Monarch, shall their toil be o''er?
18466	O, what madness turns my brain?
18466	O, whither wilt thou go?
18466	Of Locrians, cast upon the Libyan plain?
18466	Of what avail are temples, vows, and prayers, To quell a raging passion?
18466	Once more Anchises bids us cross the main And seek Ortygia, and the god constrain By prayer to pardon and advise, what end Of evils to expect?
18466	Or give-- for thine was all Juturna''s might-- Lost Turnus back his sword, and renovate the fight?
18466	Or launch, and chase them with my Tyrian train Scarce torn from Tyre?
18466	Or make we gods of but a wild desire?
18466	Or poor Idomeneus, expelled his state?
18466	Or thee, Serranus, scattering the seed?
18466	Ours shalt thou be; but mark, and tell me now, What means this monster, for what use designed?
18466	Peace ask ye for the dead, The War- God''s prey, whom folly doomed to bleed?
18466	Pensive he stood, and with a rising tear,"What lands, Achates, on the earth, but know Our labours?
18466	Poor Dido, hath thy folly found its prey?
18466	Reared I this pyre, did I the gods invoke To leave thee thus companionless, to die?
18466	Saw they not Troy, which Neptune reared of old, Sink down in ruin, as the flames uprolled?
18466	Say whither wending?
18466	Say, what bitter grief doth move Thy soul to rage untamed?
18466	Seaward or Troyward-- whither shall we flee?"
18466	See''st thou what sentinel Sits in the porch?
18466	Shall Turnus run, and Latins see him fly?
18466	Shall he face them there, And rush upon the foemen''s swords, to die, And welcome wounds that win a death so fair?
18466	Shall he mock My queenship?
18466	Shall the Trojans claim The realm, and bastards dare the Latin race to shame?
18466	Shall this be, And Troy have blazed and Priam''s self been slain, And Trojan blood so oft have soaked the Dardan plain?
18466	Shall vessels, fashioned by a mortal hand, The gift of immortality command?
18466	Shalt thou, my son, expire, And I live on, my darling in the tomb, Saved by thy wounds, and living by thy doom?
18466	Shrill and loud"Stand, who are ye in armour dight, and why?
18466	So madly long they for the light?"
18466	So swar''st thou; Father, say, why changed is thy decree?
18466	Some sign Vouchsafe us, whom to follow?
18466	Some warlike engine?
18466	Still dwells thy War- God in a windy tongue, And flying feet, and knees all feeble and unstrung?
18466	Such floods of passion can thy breast contain?
18466	Take we the Danaans''bucklers; with a foe Who asks, if craft or courage guide the blow?
18466	Tell me, why With ghastly wounds do I behold thee scarred?''
18466	Then Jove, as from a saffron cloud above Looked Juno, pleased the doubtful strife to view,"When shall this end, sweet partner of my love?
18466	Then Juno meekly:"Dearest, why delight With cruel words to vex me, sad with fear And sick at heart?
18466	Then Mnestheus cries:"Friends, whither would ye flee?
18466	Then Nisus:"Is it that the Gods inspire, Euryalus, this fever of the breast?
18466	Then She with tears:"What if thy heart should give The pledge and promise, that thy lips disdain, And Turnus by thy warrant still should live?
18466	Then Turnus, glorying in his fancied prize,"Where now, AEneas, from thy plighted bride?
18466	Then Vulcan, mastered by immortal love, Answers his spouse,"Why, Goddess mine, invent Such far- fetched pleas?
18466	Then brave Caicus from a bastion cried,"What dark mass, rolling towards us, have we here?
18466	Then first with eager joy"O Goddess- born,"the bold Achates cries,"How now-- what purpose doth thy mind devise?
18466	Then he in scorn:"Yea, Tiber''s waves beset With foreign ships-- I know it; wherefore feign For me such terrors?
18466	Then spake AEneas, for with strange dismay He viewed the tumult,"Prithee, maiden, say What means this thronging to the river- side?
18466	Then spake her son, who wields the starry sphere,"Mother, what would''st thou of the Fates demand?
18466	Then, roused with rage, spake Juno:"Wherefore make My lips break silence and lay bare my woe?
18466	Then,"Watchest thou, AEneas, child divine?
18466	Think''st thou such grief concerns the shades below?
18466	This the end?
18466	This the return?
18466	Thou, the late solace of my age?
18466	Thus, thus dost thou thy plighted word regard, Our sceptred realms restore, our piety reward?"
18466	Thy corpse defiled, Thy mangled limbs-- where are they?
18466	Thy sceptre to a Dardan guest transferred?
18466	To us what booteth thy Trinacrian name, Thy spoil- hung house, thy roof with prizes fraught?"
18466	Unarmed, AEneas, with uncovered brow, Stretched out his hands, and shouted to his train:"Where rush ye, men?
18466	V. Then Anna:"Sister, dearer than the day, Why thus in loneliness and endless woe Wilt thou for ever wear thy youth away?
18466	War do ye bring, our cattle stol''n and slain?
18466	Was it for this I roamed the land and sea?
18466	Was it right A god with mortal weapons to pursue?
18466	What God or man AEneas forced to take The sword, and make the Latin King his foe?
18466	What God, what madness blinded you, that e''er Ye thought to venture to Italia''s land?
18466	What Myrmidon, or who Of stern Ulysses''warriors can withhold His tears, to tell such things, as thou would''st have re- told?
18466	What art thou seeking for these Teucrians here?
18466	What care Or craft thy days can lengthen?
18466	What clue Shall trace the mazes of this silvan snare, The tangled path unravelling?"
18466	What end of standing?
18466	What fate hereafter shall our steps attend?
18466	What fear hath stirred them to provoke the war?
18466	What flight Is this?
18466	What godlike parents bore a child so bright?
18466	What happy ages did thy birth delight?
18466	What hinders for the homeless here to gain A home-- an Ilion for the one we lost?
18466	What is AEneas''ignorance to me?
18466	What joy hath aught beside, Thou, Turnus, dead?
18466	What land Is this, to treat us in this barbarous way?
18466	What make ye there?"
18466	What more?
18466	What most-- thy deeds or justice-- shall I prize?
18466	What name, O maiden, shall I give to thee, For mortal never had thy voice or mien?
18466	What noise of grief,"he cries,"comes rolling from the town?"
18466	What of that band, who followed me, whom I-- Shame on me-- left a shameful death to rue?
18466	What other choice was left, what other chance to try?
18466	What other walls, what further town have we?
18466	What pain Do they endure?
18466	What pledge of safety more Doth Fortune give?
18466	What praise can match thee?
18466	What presence guards the gate?
18466	What rest for toil- worn men, and whitherward to wend?
18466	What sadder sight elsewhere Had Troy, now whelmed in utter wreck, to show?
18466	What scheme is thine?
18466	What schemes he now?
18466	What seek the souls?
18466	What shall he do?
18466	What should he do?
18466	What use of weapons, if ye fear to fight?
18466	What wilt thou, chill in cloudland?
18466	What worthy fate Hath caught thee, fallen from a spouse so high?
18466	What, father Neptune, now, what mischief dost devise?"
18466	What, fell they not on the Sigean plain?
18466	What, hapless Dido, were thy feelings then?
18466	What; swerving still?"
18466	When shall this end?
18466	Whence came I?
18466	Whence comest thou again, Long- looked- for Hector?
18466	Whence this impious jar?
18466	Where am I?
18466	Where can Earth for me Gape deep enough?
18466	Where hurriest thou again?"
18466	Where is his match?
18466	Where is thy god, that Eryx?
18466	Where is thy old affection?
18466	Where that hand So oft to Turnus pledged, thy kinsman of the land?
18466	Where then was Juno?
18466	Where vanished is thy love?
18466	Where, Euryalus, shall I follow thee?
18466	Wherefore cheat Thy son so oft with images and lies?
18466	Wherefore this delay?
18466	Which way to wander, whither to return?
18466	Whither am I borne?
18466	Who dreamed that Teucrians should Hesperia gain?
18466	Who parts the shades, what doom the difference can decide?"
18466	Who planned the steed, and why?
18466	Who tears thee hence?
18466	Who then henceforth shall Juno''s power adore?
18466	Who then her fanes frequent, her deity implore?"
18466	Who was there The God, and whose the tyranny to blame For fraud like that?
18466	Who would fail to tell of thee, Fabricius, potent in thy poverty?
18466	Who, foul spawn of earth, shall call Me beaten?
18466	Whom dost thou fly?
18466	Whom first, dread maiden, did thy javelin quell?
18466	Whom last?
18466	Whom shuns he?
18466	Whom to be buried?
18466	Whose heart had will, whose cruel hand had might To wreak such punishment?
18466	Why Theseus?
18466	Why change and change?
18466	Why delay?
18466	Why fawn and feign?
18466	Why keep aloof?
18466	Why may I not clasp hands, and talk without disguise?"
18466	Why seek for towns with battle in their womb, And beard a savage foeman in his lair?
18466	Why separate, do they Turn back, while others sweep the leaden tide?
18466	Why shifts my frenzied purpose to and fro?
18466	Why should more words of mine the rising South delay?''
18466	Why so fain Sweet husband, thus to sorrow and repine?
18466	Why stand ye thus afraid?"
18466	Why stay I?
18466	Why stay your hand?
18466	Why tell of wars from Tyre, A brother''s threats?
18466	Why this sword and spear?
18466	Why, Teucrians, do I keep you?
18466	Will no one arm and chase them, or undock The ships?
18466	With her right hand she grasped me from above, And thus with roseate lips:''O son, what mean These transports?
18466	Would''st thou in death desert me, and pretend To scorn a sister''s care, and shun me as a friend?
18466	Wrought we the wreck, when Ilion sank in gloom, We, or the hands that urged poor Trojans to their doom?
18466	Your kin, and where your home?
18466	_ Thus_ Ulysses do ye know?
18466	and cloak such treason with a lie?
18466	and how do I return, and who?
18466	and lay your choicest low?
18466	and to plant in vain These walls, to shield you from the foemen''s hand?
18466	and whence and whither are ye bound?"
18466	ay, and he Cooped thus within your ramparts, work such woe, Such deaths-- and unavenged?
18466	could''st thou fancy it?
18466	cries Volscens from the crowd,"And whither wend ye?"
18466	do I behold thee?
18466	do ye think the foe Gone, or that guileless are their gifts?
18466	dost thou think to flee?
18466	dropped he a single tear Sighed he with me, or spake a lover''s heart to cheer?
18466	eating boards as well?"
18466	he an outcast?
18466	he chides her, as she flies,"Art thou, then, also cruel?
18466	he exclaims,"What mean ye now?
18466	hear thee move Sweet converse as of old?
18466	how many in the dust lay low?
18466	how shall thanks be paid?
18466	like whom in face?
18466	ne''er hear the name of Troy?
18466	nevermore shall I behold with joy A Xanthus and a Simois again, Our Hector''s streams?
18466	no shame For Troy''s old gods, and for your native land, And for the great AEneas, and his name?"
18466	nor her mother, left forlorn, When, with the rising North- wind, o''er the sea Yon faithless pirate hath the maiden borne?
18466	on what quest Come ye?
18466	or religious vow?
18466	or scion of his stock renowned?
18466	or the Scipios, ye Twin thunderbolts of battle, and the bane Of Libya?
18466	or why a feud so dire?
18466	said AEneas,"can it be, That souls sublime, so happy and so free, Can yearn for fleshly tenements again?
18466	shall Dido, made a jest To former lovers, stoop herself to sue, And beg the Nomad lords their oft- scorned vows renew?
18466	shall I wait, and wait, till Turnus deign To take fresh heart, and tempt the war''s rough game, And, conquered, face his conqueror again?
18466	shall a woman scatter you in flight?
18466	shall tongue make utterance or refrain?
18466	she cries,''what mad desire Arms thee for battle?
18466	the Gracchi?
18466	the cause of death?
18466	thine this snare?
18466	this the promise sworn?
18466	thought''st thou''twas the chase?
18466	till Pygmalion waste my state, Or on Iarbas''wheels, a captive queen, to wait?
18466	to fly, whom I have doomed to fall; Think''st thou to baffle Turnus of his prize?"
18466	was this thy secret?
18466	what art To calm her frenzy, now hath vow or shrine?
18466	what better hopes remain?
18466	what clamour on the winds is blown?
18466	what dire indignity hath marred The calmness of thy features?
18466	what do I say?
18466	what fate through dangers sore, What force to savage coasts compels thy flight?
18466	what hope allures thine eyes, To loiter thus in Libya?
18466	what hope the chief constrains To linger''mid a hostile race, nor heed Ausonia''s sons and the Lavinian plains?
18466	what last?
18466	what lot is thine?
18466	what madness doth thy mind o''ertake?
18466	what meed, to match such worth divine, Can good AEneas give thee?
18466	what more For Turnus can a sister now?
18466	what more have I to fear, What more to wait for, having known the worst?
18466	what opening can he find To break the news, the infuriate Queen withstand?
18466	what path to tread, To win deliverance from such toils?''
18466	what spot on earth or sea Is left,''he cried,''to shield a wretch like me, Whom Dardans seek in punishment to kill, And Greeks disown?''
18466	what still extremer woe Doth Fortune doom the living to bemoan?
18466	what sudden discord now Is this?
18466	what the crowd so great, That filled the river''s margin?
18466	what to do?
18466	what tower Still hold we?''
18466	what wailings rend the skies?"
18466	what woes remain?
18466	what worse remains to bear?
18466	whence so impious a request?
18466	whence this sudden light so clear?
18466	where Was cloud- sent Iris?
18466	where to rest?
18466	where,"he cries,"That fiery spirit?"
18466	wherefore claim An old man''s privilege of empty woe?
18466	wherefore would he spurn my prayer?
18466	whither do ye run?
18466	who Of all the gods hath torn thee from our side?
18466	who and what ye are?
18466	who listened or obeyed?
18466	why and how This long delay?
18466	why taunt and threaten?
18466	why tell the nameless deeds of shame, The savage murders wrought from day to day?
18466	wilt thou behold unstirred Such labours wasted, and thy hopes belied?
20732	But surely,she said,"you got some men to bear your litter, for they are said to grow there?"
20732	How can this be?
20732	Thus fro''my patrial shore, O traitor, hurried to exile, Me on a lonely strand hast left, perfidious Theseus? 20732 Who may she be,"ye ask?
20732	Who''s she?
20732	''Qui possum?
20732	''Qui?
20732	''Sicine me patriis avectam, perfide, ab oris, Perfide, deserto liquisti in litore, Theseu?
20732	(?)
20732	**** I can address; no more shall I hear thee tell of thy doings, Say, shall I never again, brother all liefer than life, 10 Sight thee henceforth?
20732	10 Eone nomine, imperator unice, Fuisti in ultima occidentis insula, Vt ista vostra defututa Mentula Ducenties comesset aut trecenties?
20732	10 O Rufus, credited by me as a friend, wrongly and for naught,( wrongly?
20732	10 Quem siqua attingit, non illam posse putemus Aegroti culum lingere carnificis?
20732	10 Quin tu animo offirmas atque istinc teque reducis Et dis invitis desinis esse miser?
20732	10 To whom inscribe my dainty tome-- just out and with ashen pumice polished?
20732	10 Why not steady thy thoughts and draw thee back from such purpose, Ceasing wretched to be maugrè the will of the Gods?
20732	120 Or how borne by the ship to the yeasting shore- line of Dia Came she?
20732	135 Naught, then, ever availed that mind of cruelest counsel Alter?
20732	135 Nullane res potuit crudelis flectere mentis Consilium?
20732	14 Tell us where haply dwell''st thou, speak outright, Be bold and risk it, trusting truth to light, Say do these milk- white girls thy steps detain?
20732	15 Parum expatravit an parum eluatus est?
20732	15 Quis nunc te adibit?
20732	15 What trifles wasted he, small heirlooms spent?
20732	15 Who now shall love thee?
20732	155 Quae Syrtis, quae Scylla rapax, quae vasta Charybdis?
20732	155 What manner Syrt, what ravening Scylla, what vasty Charybdis?
20732	20 An tu non orbum luxti deserta cubile, Sed fratris cari flebile discidium?
20732	20 Quid hunc malum fovetis?
20732	20 Why cherish this ill- wight?
20732	20 Yet so thou mournedst not for a bed deserted of husband, As for a brother beloved wending on woefullest way?
20732	25 Hespere, qui caelo lucet iocundior ignis?
20732	25 Who e''er a better omened Venus knew?
20732	30 Quis te mutavit tantus deus?
20732	30 Verum, utrum illius an mei, quid ad me?
20732	30 What manner God so great thus changed thee?
20732	32 In such proud lodging( friend) wouldst self denay?
20732	32 Tanto ten fastu negas, amice?
20732	45 Quis deus magis anxiis Est petendus amantibus?
20732	5 An, continenter quod sedetis insulsi Centum an ducenti, non putatis ausurum Me una ducentos inrumare sessores?
20732	5 Cernitis, innuptae, iuvenes?
20732	5 Dost misbelieve me?
20732	5 Eheu quid faciant, dic, homines, cuive habeant fidem?
20732	5 Is''t when like boobies sit ye incontinent here, One or two hundred, deem ye that I fear Two hundred---- at one brunt?
20732	5 Non credis mihi?
20732	5 Quid vis?
20732	5 Ten provincia narrat esse bellam?
20732	5 What loss or gain have haply got Your tablets?
20732	5 What will''st thou?
20732	5 What, can the Province boast of thee as belle?
20732	5_ Damsels._ View ye the Youths, O Maids unwed?
20732	5_ Es inpudicus et vorax et aleo._ 5b Et ille nunc superbus et superfluens Perambulabit omnium cubilia Vt albulus columbus aut Adoneus?
20732	70 Ego vitam agam sub altis Phrygiae columinibus, Vbi cerva silvicultrix, ubi aper nemorivagus?
20732	70 I dwell on Ida''s verdant slopes mottled with snowy streaks, Where homes the forest- haunting doe, where roams the wildling boar?
20732	Abero foro, palaestra, stadio et guminasiis?
20732	Ah, parted by whirlpools Widest, yon truculent main where yields it power of passage?
20732	Aid of my sire can I crave?
20732	Alas, what may men do, I pray you, in whom put trust?
20732	Alfene inmemor atque unanimis false sodalibus Iam te nil miseret, dure, tui dulcis amiculi?
20732	Alfenus, unmemoried and unfaithful to thy comrades true, is there now no pity in thee, O hard of heart, for thine sweet loving friend?
20732	An patris auxilium sperem?
20732	An ut pervenias in ora vulgi?
20732	And must I wander o''er these woods far from mine home?
20732	And must my cronies quest for dinner invitations,[ lounging] where the three cross- roads meet?
20732	And shall he now, superb and o''er replete, saunter o''er each one''s bed, as though he were a snow- plumed dove or an Adonis?
20732	And thee the province declares to be lovely?
20732	And thou, what solace givest thou, e''en the tiniest, the lightest, by thy words?
20732	And why?
20732	Anne bonum oblita''s facinus, quo regium adepta''s Coniugium, quo non fortius ausit alis?
20732	Bare thee some lioness wild in Lybian wold?
20732	Bore ye enough, in fine Of frost and famine with yon sot?
20732	But what if they carp at that which in close- shut mind they long for?
20732	By what sign?
20732	Can I console my soul wi''the helpful love of a helpmate Who flies me with pliant oars, flies overbounding the sea- depths?
20732	Can I quest help from my father, whom I deserted to follow a youth besprinkled with my brother''s blood?
20732	Canst thou credit that I could avail to revile my life- love, She who be dearer to me even than either my eyes?
20732	Cinaede Romule, haec videbis et feres?
20732	Cinaede Romule, haec videbis et feres?
20732	Come, tell us why thou art reported to be changed and to have renounced thine ancient faithfulness to thy lord?
20732	Come, then, tell us the why in thee such change be reported That to thy lord hast abjured faithfulness owèd of old?
20732	Coniugis an fido consoler memet amore, Quine fugit lentos incurvans gurgite remos?
20732	Credis me potuisse meae maledicere vitae, Ambobus mihi quae carior est oculis?
20732	Cui faveam potius?
20732	Cui numquam domini limine abesse licet, Nec populum auscultare, sed heic suffixa tigillo Tantum operire soles aut aperire domum?
20732	Cum puero bello praeconem qui videt esse, Quid credat, nisi se vendere discupere?
20732	Cur?
20732	Did not Tethys consent that thou should''st lead home her grandchild, and Oceanus eke, whose waters girdle the total globe?
20732	Did not Thetis embrace thee, she most winsome of Nereids born?
20732	Discern ye, O unwedded girls, the youths?
20732	Dixerit hic aliquis: qui tu isthaec, ianua, nosti?
20732	Do not the Gauls fear this man, do not the Britons quake?
20732	Dost deem me capable of speaking ill of my life, she who is dearer to me than are both mine eyes?
20732	Dost find this funny?
20732	Dost not credit me?
20732	Dost so prize my love?
20732	Dost thou betray me now, and scruplest not to play me false now, dishonourable one?
20732	Dost thou know the weight of crime he takes upon himself?
20732	Dost thou think this a joke?
20732	Dost wish to be famed, no matter in what way?
20732	Ecqui scis quantum suscipiat sceleris?
20732	Ego Maenas, ego mei pars, ego vir sterilis ero?
20732	Ego nunc deum ministra et Cybeles famula ferar?
20732	Ego viridis algida Idae nive amicta loca colam?
20732	Egone a mea remota haec ferar in nemora domo?
20732	Else why be the parents''15 Pleasure frustrated aye by the false flow of tears Poured in profusion amid illuminate genial chamber?
20732	Eone nomine urbis, o potissimei Socer generque, perdidistis omnia?
20732	Estne novis nuptis odio venus?
20732	Fear him the Gallias?
20732	Fly Forum, fly Palestra, fly the Stadium, the Gymnase?
20732	Folk might say here:"How knowest thou these things, O door?
20732	For what have I done or what have I said that thou shouldst torment me so vilely with these poets?
20732	For whatso shape is there, whose kind I have not worn?
20732	For whither may I flee?
20732	From country, goods, friends, and parents, must I be parted?
20732	Gellius est tenuis: quid ni?
20732	Gellius is lean: Why not?
20732	Gellius is meagre: why not?
20732	Hast thou cajoled me thus, and enfiring innermost vitals, Ravished the whole of our good own''d by wretchedest me?
20732	Hast thou forgotten that noble deed, by which thou didst gain a regal wedlock, than which none dared other deeds bolder?
20732	Hast thou forgotten the feat whose greatness won thee a royal Marriage-- a deed so prow, never a prower was dared?
20732	He writes the epigram thus:_ Multus homo est, Naso, neque secum multus homo qui__ Descendit?
20732	Here might somebody ask:--"How, Door, hast mastered such matter?
20732	Hespere, qui caelo fertur crudelior ignis?
20732	Hic futuit multas et se facit esse venustum, Et non pistrino traditur atque asino?
20732	Him the Britons''fear?
20732	Hoc quid putemus esse?
20732	Hoc salsum esse putas?
20732	How may this be?
20732	I Mænad I, mere bit of self, I neutral barren wight?
20732	I spend my life- tide couch''t beneath high- towering Phrygian peaks?
20732	I. Quoi dono lepidum novom libellum Arida modo pumice expolitum?
20732	Iam me prodere, iam non dubitas fallere, perfide?
20732	Idomeneosne petam montes?
20732	Idomenéan mounts shall I scale?
20732	In truth, whether his or mine-- what do I trouble?
20732	In what way can I?
20732	Is Venus abhorred by new- made brides?
20732	Is it that lovers Never will tarry afar parted from person beloved?
20732	Is my love but worth this?
20732	Is''t that the vulgar mouth thy name by rote?
20732	Leave the forum, the palaestra, the race- course, and gymnasium?
20732	Lesbius est pulcher: quid ni?
20732	Lesbius is beauty- man: why not?
20732	Lesbius is handsome: why not so?
20732	Loathsome is Venus to all new- paired?
20732	Lost ye for such a name, O puissant pair( Father and Son- in- law), our all- in- all?
20732	Must I for ever roam these groves from house and home afar?
20732	Nam quo me referam?
20732	Naso, multus es et pathicus?_ THE END
20732	Nescioquid certest: an vere fama susurrat 5 Grandia te medii tenta vorare viri?
20732	No doit thou car''st?
20732	No saving grace in thee was evermore ready, That to have pity on me vouchsafed thy pitiless bosom?
20732	Non assis facis?
20732	Nonius the tumour is seated in the curule chair, Vatinius forswears himself for consul''s rank: prithee Catullus, why delay thine death?
20732	Not a jot dost heed?
20732	Now shall I live a ministrant of gods and slave to Cybebe?
20732	Now smooth''d to polish due with pumice dry Whereto this lively booklet new give I?
20732	Num te lacteolae tenent puellae?
20732	O all ye blissfullest of men, who more gladsome or more blissful is than I am?
20732	O quantumst hominum beatiorum, 10 Quid me laetius est beatiusve?
20732	Of all mortal men beatified 10 Whose joy and gladness greater be than mine?
20732	Of country, parents, kith and kin( life''s boon) myself debar?
20732	Or Scylla barking from low''st inguinal fold?
20732	Patria, bonis, amicis, genitoribus abero?
20732	Pisonis comites, cohors inanis Aptis sarcinulis et expeditis, Verani optime tuque mi Fabulle, Quid rerum geritis?
20732	Porci et Socration, duae sinistrae Pisonis, scabies famesque mundi Vos Veraniolo meo et Fabullo Verpus praeposuit Priapus ille?
20732	Prithee Catullus, why delay thine death?
20732	Proper"Asia Minor"is the title first used by Oratius( Orazius?)
20732	Quaenam te genuit sola sub rupe leaena?
20732	Quaenam te mala mens, miselle Ravide, Agit praecipitem in meos iambos?
20732	Quare iam te cur amplius excrucies?
20732	Quare non tibi sit bene ac beate?
20732	Quem basiabis?
20732	Quem colent homines magis Caelitum?
20732	Quem nunc amabis?
20732	Quem tu, quod minimum facillimumquest, Qua solatus es adlocutione?
20732	Qui potisest?
20732	Quid datur a divis felici optatius hora?
20732	Quid dicam, Gelli, quare rosea ista labella Hiberna fiant candidiora nive, Mane domo cum exis et cum te octava quiete E molli longo suscitat hora die?
20732	Quid est alid sinistra liberalitas?
20732	Quid est, Catulle?
20732	Quid facient crines, cum ferro talia cedant?
20732	Quid facit is, Gelli, qui cum matre atque sorore Prurit et abiectis pervigilat tunicis?
20732	Quid facit is, patruom qui non sinit esse maritum?
20732	Quid faciunt hostes capta crudelius urbe?
20732	Quid tum, si carpunt, tacita quem mente requirunt?
20732	Quis deus tibi non bene advocatus Vecordem parat excitare rixam?
20732	Quis hoc potest videre, quis potest pati, Nisi inpudicus et vorax et aleo, Mamurram habere quod Comata Gallia Habebat ante et ultima Britannia?
20732	Quis me uno vivit felicior, aut magis hac res Optandas vita dicere quis poterit?
20732	Quis ullos homines beatiores 25 Vidit, quis Venerem auspicatiorem?
20732	Quo signo?
20732	Quod enim genus figuraest, ego non quod habuerim?
20732	Quod mare conceptum spumantibus expuit undis?
20732	Quoth they,"But certès as''twas there The custom rose, some men to bear 15 Litter thou boughtest?"
20732	Rufe mihi frustra ac nequiquam credite amico( Frustra?
20732	Rufus, trusted as friend by me, so fruitlessly, vainly,( Vainly?
20732	Save fat paternal heritage devour?
20732	Say me, how came I, or by word or deed, To cause thee plague me with so many a bard?
20732	Say me, what lioness bare thee''neath lone rock of the desert?
20732	Sed quid ego ignaris nequiquam conqueror auris, Externata malo, quae nullis sensibus auctae 165 Nec missas audire queunt nec reddere voces?
20732	See how the torch- flakes shake their gleaming locks?
20732	Seest not the sheen Of links their splendent tresses fling?
20732	Sella in curuli struma Nonius sedet, Per consulatum peierat Vatinius: Quid est, Catulle?
20732	Shall I climb the Idomenean crags?
20732	Shall you betimes each day in luxurious opulence banquet?
20732	Sic certest; viden ut perniciter exiluere?
20732	Sicine discedens neglecto numine divom Inmemor a, devota domum periuria portas?
20732	Sooth''tis so; d''ye sight how speedily sprang they to warfare?
20732	Tecum Lesbia nostra conparatur?
20732	Tene Thetis tenuit pulcherrima Nereine?
20732	Tene suam Tethys concessit ducere neptem, Oceanusque, mari totum qui amplectitur orbem?
20732	That Wen hight Nonius sits in curule chair, For Consulship Vatinius false doth swear; What is''t, Catullus?
20732	That this your---- Mentula Millions and Milliards might at will absorb?
20732	That thou may''st be in the people''s mouth?
20732	Thee Thetis, fairest of maids Nereian, vouchsafed to marry?
20732	Thee did Tethys empower to woo and we d with her grandchild; Nor less Oceanus, with water compassing th''Earth- globe?
20732	Thee with my Lesbia durst it make compare?
20732	Then why not happy as thou''rt hale?
20732	This object swives girls enow, and fancies himself a handsome fellow, and is not condemned to the mill as an ass?
20732	Thou catamite Romulus, this thou''lt see and bear?
20732	Thou catamite Romulus, this thou''lt see and hear?
20732	Thou soughtest extreme Occidental Isle?
20732	Thus''tis; see how fleetly have they leapt forth?
20732	Timentne Galliae hunc, timent Britanniae?
20732	To whom shall I incline the more?
20732	To whom shalt kisses give?
20732	Upon my iambs thus would headlong hurl?
20732	Upon rich banquets sumptuously spread 5 Still gorge you daily while my comrades must Go seek invitals where the three roads fork?
20732	V. TO LESBIA,( OF LESBOS-- CLODIA?)
20732	Vbinam aut quibus locis te positam, patria, reor?
20732	Verani, omnibus e meis amicis Antistans mihi milibus trecentis, Venistine domum ad tuos Penates Fratresque unanimos anumque matrem?
20732	Vos convivia lauta sumptuose 5 De die facitis?
20732	Vos, quom milia multa basiorum Legistis, male me marem putatis?
20732	Was it that lovers are unwilling to be long absent from their dear one''s body?
20732	Was no thought able to bend the intent of thy ruthless mind?
20732	What God than other Godheads more Must love- sick wights for aid implore?
20732	What Syrtis, what grasping Scylla, what vast Charybdis?
20732	What be the proof?
20732	What better boon can the gods bestow than hour so desirèd?
20732	What can be done by Hair when such things yield them to Iron?
20732	What can locks of hair do, when such things yield to iron?
20732	What can the gods give more gladsome than that happy hour?
20732	What can we think of this?
20732	What do ye?
20732	What does he, Gellius, who with mother and sister itches and keeps vigils with tunics cast aside?
20732	What does he, who suffers not his uncle to be a husband?
20732	What god is worthier of solicitation by anxious amourists?
20732	What god, none advocate of good for thee, doth stir thee to a senseless contest?
20732	What good or cunning counsellor would fain Urge thee to struggle in such strife insane?
20732	What hope lends help to the lost one?
20732	What if assail they whom their souls in secrecy cherish?
20732	What is''t but Liberality misplaced?
20732	What is''t but ill- placed munificence?
20732	What is''t, Catullus?
20732	What life remains?
20732	What lioness bare thee''neath lonely crag?
20732	What may he do who nills his uncle ever be husband?
20732	What mighty god changed thee?
20732	What mind ill set, O sorry Ravidus, doth thrust thee rashly on to my iambics?
20732	What more cruel could victors in vanquished city contrive?
20732	What must we wot thereof?
20732	What sea conceived and spued thee from its foamy crest?
20732	What shall I do?
20732	What shall the foeman deal more cruel to city becaptured?
20732	What trifles has he squandered, or what petty store washed away?
20732	What use is he save to devour well- fattened inheritances?
20732	What would''st thou?
20732	What, do the milk- white maidens hold thee?
20732	When with a pretty- faced boy we see one playing the Crier, What can we wot except longs he for selling the same?
20732	Where lives a happier man than myself or-- this being won me-- Who shall e''er boast that his life brought him more coveted lot?
20732	Where, or in what part, O mother- land, may I imagine that thou art?
20732	Wherefore now dost torture thyself further?
20732	Wherefore, either murder that cruel plague of their noses, or cease to marvel why they fly?
20732	Which in your tablets appear-- the profits or expenses?
20732	Whither can wend I now?
20732	Who e''er saw mortals happier than these two?
20732	Who''ll think thee fair?
20732	Whoe''er has seen folk blissfuller, whoe''er a more propitious union?
20732	Whom now shalt ever love?
20732	Whom of the celestials do men worship more greatly?
20732	Whom shall I favour the first?
20732	Whose Godhead foremost shall adore Mankind?
20732	Whose soul( as smallest boon and easiest) With what of comfort hast thou deign''d console?
20732	Whose wilt be called?
20732	Why be the parents''joys turned aside by feigned tears, which they shed copiously amid the lights of the nuptial chamber?
20732	Why delay to out die?
20732	Why delay to out die?
20732	Why dost thou foster this scoundrel?
20732	Why might he not o''erpass Croesus in wealth, he who in one demesne possesses so much?
20732	Why not make firm thy heart and withdraw thyself from that[ wretchedness], and cease to be unhappy despite the gods''will?
20732	Why withdraw thyself in so much pride, O friend?
20732	Why, then, crucify self now with a furthering pain?
20732	Why?
20732	Willing are we?
20732	Wishest on any wise such note?
20732	With so black spirit, of so dure a mould, E''en voice of suppliant must thou disregard In latest circumstance ah, heart o''er hard?
20732	With such a God who dares compare?
20732	With such a God who dares compare?
20732	With such a God who dares compare?
20732	With thee our Lesbia is to be compared?
20732	Wottest thou how much he ventures of sacrilege- sin?
20732	Ye who so many thousand kisses sung Have read, deny male masculant I be?
20732	Yet has he many a motte and holds himself to be handsome-- Why wi''the baker''s ass is he not bound to the mill?
20732	Yet thou didst not mourn the widowhood of desolate couch, but the tearful separation from a dear brother?
20732	Yet who assumes the vaunt forceful as iron to be?
20732	a, gurgite lato Discernens ponti truculentum ubi dividit aequor?
20732	an quod amantes Non longe a caro corpore abesse volunt?
20732	anne parentum 15 Frustrantur falsis gaudia lacrimulis, Vbertim thalami quas intra lumina fundunt?
20732	aut quid hic potest, Nisi uncta devorare patrimonia?
20732	but is Rumour gone astray with her whisper that thou devourest the well- grown tenseness of a man''s middle?
20732	cui labella mordebis?
20732	cui tam bona mater Tamque valens vivat tamque venusta soror Tamque bonus patruos tamque omnia plena puellis Cognatis, quare is desinat esse macer?
20732	cui videberis bella?
20732	cuius esse diceris?
20732	do that ever for mother and sister Itches and wakes thro''the nights, working wi''tunic bedoffed?
20732	for friend and loving fere?
20732	hadst thou no clemency there, that thy pitiless bowels might compassionate me?
20732	have ye borne frost and famine enow with that sot?
20732	immo magno cum pretio atque malo), Sicine subrepsti mei, atque intestina perurens Ei misero eripuisti omnia nostra bona?
20732	in sorest scathe, 5 Ah say whate''er shall humans do?
20732	in what hope, O lost one, take refuge?
20732	in whom shall man show faith?
20732	is he vile or not fair?"
20732	is n''t he a fine- looking man?"
20732	mei sodales Quaerunt in trivio vocationes?
20732	nay, at an ill and grievous price) hast thou thus stolen upon me, and a- burning my innermost bowels, snatched from wretched me all our good?
20732	ne''er dost pause?
20732	nimis fero corde?
20732	non est homo bellus?''
20732	or be enough or more?
20732	or how when bound her eyes in bondage of slumber Left her that chosen mate with mind unmindful departing?
20732	qua lubet esse notus optas?
20732	quali spe perdita nitar?
20732	quemne ipsa reliqui, 180 Respersum iuvenem fraterna caede secuta?
20732	quid moraris emori?
20732	quid moraris emori?
20732	quis huic deo Conpararier ausit?
20732	quis huic deo Conpararier ausit?
20732	quis huic deo Conpararier ausit?
20732	satisne cum isto Vappa frigoraque et famem tulistis?
20732	say what flame more cruel in Heaven be fanned?
20732	say what flame more gladsome in Heavens be shining?
20732	sic meos amores?
20732	this wilt see and bear?
20732	this wilt see and bear?
20732	thus dost depart unmindful of slighted godheads, bearing home thy perjured vows?
20732	tibi nulla fuit clementia praesto, Inmite ut nostri vellet miserescere pectus?
20732	to mourn throughout my days, For what of form or figure is, which I failed to enjoy?
20732	to thy home convoying perjury- curses?
20732	viden ut faces Splendidas quatiunt comas?
20732	what crueler light is borne aloft in the heavens?
20732	what manner of life remaineth to thee?
20732	what more jocund light is borne aloft in the heavens?
20732	what''vails he do?
20732	which ne''er of senses enduèd 165 Hear not the words sent forth nor aught avail they to answer?
20732	whither placed must I now hold thy site and seat?
20732	who find thee beautiful?
20732	who lives more happily than I, sole I, or who can say what greater thing than this could be hoped for in life?
20732	who now will visit thee?
20732	whom wilt thou kiss?
20732	whom wilt thou love now?
20732	whose girl wilt thou be called?
20732	whose liplets nip?
20732	whose lips wilt thou bite?
7525	Dicere cum conor curam tibi, Pamphila, cordis, Quid mi abs te quaeram? 7525 How far an illegal action which has had good results is justifiable?"
7525	In every discussion three things are the objects of inquiry,_ an sit_, Is it so? 7525 Quid faculam praefers, Phileros, qua nil opus nobis?
7525	Quod genus hoc hominum Saturno sancte create?
7525	Sed quid oculis rabere visa es derepente ar dentibus? 7525 Usque adeo nihil est quod nostra infantia caelum Hausit Aventinum, baca nutrita Sabina?"
7525	When will you learn to love?
7525	Why do you not, my son,he said,"why do you not live as others live?
7525	With our prince a fiddler,cries Juvenal,"what further disgrace remains?"
7525	_ Cetera quae vacuas tenuissent carmine mentes._Is the true end of poetry to occupy a vacant hour?
7525	_ O dimidiate Menander._By whom said?
7525	), and ROSCIUS, the comic actor( 120- 61?
7525	110. Who were the chief writers of encyclopaedias at Rome?
7525	112. Who were the greatest Latin scholars of the fifteenth and sixteenth centuries?
7525	114. Who were the original inhabitants of Italy?
7525	14 The fourth book of the Odes(?).
7525	2, and the_ Unde et quo Catius?_ S. ii.
7525	201 Naevius dies(?).
7525	34 What instances do we find in Latin literature of the novel or romance?
7525	368):"Nam quid dissimulo, aut quae me ad maiora reservo?"
7525	383), from Catullus;_ et merito, quid enim...?_( ix.
7525	548(?).
7525	586(?).
7525	59 Livy born(?).
7525	61 Pliny the younger born(?).
7525	68. Who have been the most successful modern writers of Latin elegiac verse?
7525	7 Birth of Seneca(?).
7525	76 Asinius Pollio born(?).
7525	84 What were the main characteristics of the old Roman oratory?
7525	94. Who, in your opinion, are the nearest modern representatives of Horace, Lucilius, and Juvenal?
7525	A traveller, as they passed, observed,''Those men are pursuing Nero;''another asked,''Is there any news in town about Nero?''
7525	A very similar_ jeu d''esprit_ of PORCIUS LICINUS is quoted:"Custodes ovium, teneraeque propaginis agnûm, Quaeritis ignem?
7525	An ut matrona ornata phaleris pelagiis Tollat pedes indomita in strato extraneo?
7525	And what has he to say?
7525	And who so efficacious as the band of cultured poets whom he saw collecting round him?
7525	And why do the people imagine a vain thing?"
7525	And yet what gift can be greater than glory, praise, and immortality?
7525	Another freedman, C. JULIUS HYGINUS( 64 B.C.-16 A.D.?
7525	Are his ideas Christian?
7525	Are there indications that Horace set before him, as a satirist, the object of superseding Lucilius?
7525	As examples we may take--( 1) A mere iteration:"Why do the nations so furiously rage together?
7525	At what time did abridgments begin to be used at Rome?
7525	Besides two of the first order it produced several of the second rank Among these M. FURIUS BIBACULUS( 103- 29?
7525	But philosophy asks a yet further_ why?_ Why was Rome a conquering state?
7525	But philosophy asks a yet further_ why?_ Why was Rome a conquering state?
7525	Can it be that we are vanquished, not by war, but by reports?
7525	Can the same rules of quantity be applied to the Latin comedians as to the classical poets?
7525	Can this encomium be justified?
7525	Catullus born(?).
7525	Ciedimus esse deos?"
7525	Cur dextrae iungere dextram Non datur, et veras audire et reddere voces?"
7525	Cur vulnerari pateretur optime meritos de se milites?
7525	Cur?
7525	De Republica._ 52_ Pro Milone._ Lucretius dies(?).
7525	Did Latin vary in this respect at different periods?
7525	Did he rightly appreciate their relative value?
7525	Did the Romans require a more forcible style when the long iambic or the trochaic was employed?
7525	Do portents presage a combat?
7525	Do you observe how it is not the cessation of bodily anguish, but the necessity of chastening the expression of it that keeps him silent?
7525	Et enim ipsi di negare cui nil potuerunt, Hominem me denegare quis posset pati?
7525	For who can teach more earnestly or move more vehemently?
7525	Had the Romans any system of reporting?
7525	Has Livy this knowledge?
7525	Has this treatise a permanent philosophical value?
7525	Have any of the Horatian metres been used by other writers?
7525	His uncertainty is shown by his inability to answer many grave doubts, as: Why is the future revealed by presages?
7525	How could man have any knowledge of deity unless he partook of its nature?
7525	How did the study of Greek literature at Rome affect the vocabulary and syntax of the Latin language?
7525	How do you account for the short duration of the legitimate drama at Rome?
7525	How far did the Augustan poets consciously modify the Greek metres they adopted?
7525	How far did the greatest writers of the Empire understand the conditions under which they lived, and the various forces that acted around them?
7525	How far is he faithful to his authorities?
7525	How far is it to be considered truthful?
7525	How far is it true that Latin is deficient in abstract terms?
7525	How far is this criticism sound?
7525	How far is this difference suggestive of their respective national characters, and of radically distinct conceptions of art?
7525	How shall I speak of us as the flower of Greece?
7525	How was it that the plebeians gained equal rights with the patricians?
7525	How were such speeches preserved?
7525	Ibimus quaesitum: verum ne ipsi teneamur Formido: quid ago?
7525	If Lucan''s claim to the name of poet be disputed, what shall we say to the so- called poets of the Flavian age?
7525	If he remained away a year, who could tell whether his chance for the Consulship might not be irretrievably compromised?
7525	If not, is the ruler chance?
7525	If so, how did it differ at different epochs?
7525	If so, is that law a moral one?
7525	If such madmen''s counsel was to be accepted, why did we not flee with the crowd?
7525	In estimating, then, the value of Livy''s work, we must ask, How far did he possess the qualifications necessary for success?
7525	In what department of scholarship did they mostly labour, and why?
7525	In what particulars do the alcaic and sapphic metres of Horace differ from their Greek models?
7525	In what sense can Ennius rightly be called the father of Latin literature?
7525	In what sense can this assertion be justified?
7525	In what sense is it true that the intellectual progress of a nation is measured by its prose writers?
7525	Is it a sound criticism to call the Romans a nation of grammarians?
7525	Is it that you are afraid posterity will think the worse of you for having been a friend of mine?"
7525	Is the world governed by law?
7525	Is there any reason for thinking that it was once subjected to different rules?
7525	It begins with a discussion of the question, Why is Africa so full of these plagues?
7525	It involves two separate questions: first, a historical one which has only an antiquarian interest, Did the philosopher know the Apostle?
7525	It would be fairer to ask, which is the more poetical?
7525	Lucan had gained the prize in one for a laudation of Nero, 59 A.D.(?
7525	Lucretius born(?).
7525	Martial, indeed, alludes to Nero as a well- known type of crime:[ 42]"Quid Nerone peius?
7525	Monasterie quae sunto in eo mando... faciunt nummos Monasteriae faciant Saracenis bona acolhensa sine vexatione neque forcia: vendant sine vectigalia?
7525	NICANDER( 230 B.C.?
7525	Of whom said?
7525	On his replying, yes, my uncle said sharply,''Then why did you interrupt him?
7525	Perhaps at Naples a husband could be found for her?
7525	Pliny the elder born(?).
7525	Pulsus ego?
7525	Quid favor aut coetus, pleni quid honoribus anni Profuerant?
7525	Quid leges sine moribus Vanae proficiunt?"
7525	Quid si non interdixem ne illuc fugitivum Mitteret ad se intro, sed magis eiiceret?
7525	Quid thermis melius Neronianis?"
7525	Quo Carchedonios optas ignes lnpideos Nisi ut scintilles?
7525	Quo margarita cara tribaca Indica?
7525	Second book of Propertius published(?).
7525	Shall I bestow that name on Spartans or Eleans?
7525	Shall I not carry home the spoil of the Persians?
7525	Still, all are not of this kind,_ e.g., Is virtue the end of man?_ is equally applicable to every human being, whatever his capacity.
7525	Such fundamental questions as"Whether law may be set aside for the purpose of saving the state?"
7525	The MS. reads_ An sit vita nihil, sed longam differat aetas?_ which has been changed to_ et longa?
7525	The MS. reads_ An sit vita nihil, sed longam differat aetas?_ which has been changed to_ et longa?
7525	The boy who is destined to greatness has now outgrown the nursery, and the great question arises, Is he to be sent to school?
7525	The first of these is AEMILIUS SCAURUS( 163- 90?
7525	The loftiness for which he is celebrated seems to be of expression rather than of thought,_ e.g._"Quid?
7525	The only poet of the time of Trajan who has reached us, but one of the greatest in Roman literature, is D. JUNIUS JUVENALIS( 46- 130?
7525	The question naturally arises, What led Juvenal to write poetry after being so long content with declamation?
7525	The question, Who were the earliest inhabitants of Italy?
7525	Third book of Propertius(?).
7525	This seemed to strike him; he cried out,''Have I then neither friend nor enemy?''
7525	To a splenetic acquaintance, out of humour with the world, he cries out,_ ecquando amabis_?
7525	To what periods of the life of Horace would you refer the composition of the Book of Epodes and the Books of Satires and Epistles?
7525	To which was it most nearly akin?
7525	To whom else have they been ascribed?
7525	To whom would Minerva, the patroness of his house, more willingly reveal the mysteries of her art?
7525	To whom would the goddesses who watch over studies listen so propitiously?
7525	Tu istuc M. Calidi nisi fingeres sic ageres?
7525	Ubi dolor?
7525	Ubi tua illa paulo ante sapiens virginali''modestia?
7525	Varus dies(= the poet of Cremona, mentioned in the ninth Eclogue[?]).
7525	Was he as fully appreciated in his own day as he is in ours?
7525	Was there anything analogous to our review system?
7525	Weakness and inconsistency are visible indeed in all Cicero''s letters; but who can imagine Caesar or Crassus writing such letters at all?
7525	What are our chief authorities for the old Roman religion?
7525	What are the chief peculiarities of the style of Tacitus?
7525	What are the different forms of the asclepiad metre in Horace?
7525	What are the main differences in Latin between the language and constructions of poetry and those of prose?
7525	What boots it to import these morals of ours into the temples, and to imagine what is good in God''s sight from the analogies of this sinful flesh?...
7525	What can be more natural than the transition from the praises of young Nero to Hannibal''s fine lament?
7525	What classical authorities exist for its history?
7525	What evidence with regard to Latin pronunciation can be gathered from the writings of Plautus and Terence?
7525	What has been the influence of Cicero on modern literature( 1) as a philosophical and moral teacher;( 2) as a stylist?
7525	What if the Persian bores through mountains, makes the sea invisible?
7525	What influence did the old Roman system have in repressing poetical ideas?
7525	What influence did the study of Virgil exercise( 1) on later Latin literature;( 2) on the Middle Ages;( 3) on the poetry of the eighteenth century?
7525	What is known of Nigidius Figulus, the Sextii, Valerius Soranus, and Apuleius as teachers of philosophic doctrine?
7525	What is known of Suevius, Pompeius Trogus, Salvius Julianus, Gaius, and Celsus?
7525	What is the origin of the gods?
7525	What is the permanent contribution to human progress given by Latin literature?
7525	What is the value of Horace as a literary critic?
7525	What methods of appraising literary work existed at Rome?
7525	What need to mention Lycurgus, those heroes handed down by history, whom no peril could appal?
7525	What new coinages were made by Cicero?
7525	What passages can you collect from Virgil, Horace, Tacitus, and Juvenal, showing their beliefs on the great questions of philosophy and religion?
7525	What remains of the writers on applied science do we possess?
7525	What so likely as that these men should have introduced their prisoner to one whose chief object was to find out truth?
7525	What sources of information were at Livy''s command in writing his history?
7525	What were the national deities of the Britons, and to which of the Roman deities were they severally made to correspond?
7525	What were the_ Collegia poetarum?_ In what connection are they mentioned?
7525	What were the_ Collegia poetarum?_ In what connection are they mentioned?
7525	What, for instance, can be more out of place than to bring to a close a discussion on farming by the sudden announcement of a hideous murder?
7525	What_ principles_ of spelling( if any), appear to be adopted by the best modern editors?
7525	When and where did this style of composition first become common?
7525	Which are the most important of the public, and which ef the private, orations of Cicero?
7525	Which is the more true?
7525	Which of the great periods of Greek literature had the most direct or lasting influence upon that of Rome?
7525	Which of the two would a man like Lucretius prefer?
7525	Who can fail in this to catch the tones of the Republic?
7525	Who can help resenting the unreality, when at Saguntum Jupiter guides an arrow into Hannibal''s body, which Juno immediately withdraws?
7525	Who could sing of wars so well as he who has so successfully waged them?
7525	Why seek we Heaven outside?"
7525	Yet on opening his short book of satires, one is strongly tempted to ask, What made the boy write them?
7525	Yet what can be more sublime, learned, matchless in every way, than the poems in which, giving up empire, he spent the privacy of his youth?
7525	[ 10] or when, at Cannae, Aeolus yields to the prayer of Juno and blinds the Romans by a whirlwind of dust?
7525	[ 1] Au vos consulere scitis, consulem facere nescitis?
7525	[ 20] After Plautus the most distinguished writer of comedy was STATIUS CAECILIUS( 219- 166?
7525	[ 20] GALBA( 180- 136 B.C.?)
7525	[ 30] In complaining of fate, he suddenly breaks off with the words:_ Fata a fando appellata aiunt; hoccine est recte fari?_ § 7.
7525	[ 42] When we read or write a history of Rome we ask, Why was it that Rome conquered the Samnites, the Carthaginians, the Etruscans?
7525	[ 44] Being thus without belief in a divine providence, how does Lucan govern the world?
7525	[ 47]"Who would have thought( he says) that from a poet of love I should have become a patriotic bard?"
7525	[ 48] why are the oracles, once so vocal, now silent?
7525	[ 50] This may be true; and yet, where is the poet that has succeeded in them?
7525	[ 56] Does a naval conflict take place?
7525	[ 57] Has the army to march across a desert?
7525	[ 60] from those of Augustus to the speech of Juno?
7525	[ 68] When the nymph Cymodoce rouses Aeneas to be on his guard against danger with the words"_ Vigilas ne deum gens?
7525	[ 74] What can be more truly statuesque?
7525	[ 81]_ Pindarici fontis qui non expalluit haustus.... An tragica desaevit et ampullatur in arte?_ Ep.
7525	_ Blandus_.--Shall I remind you of your mother''s command--"Either with your shield or on it?"
7525	_ Triarius_.--Are not Spartans ashamed to be conquered, not by blows but by rumours?
7525	_ quale sit_, of what kind is it?
7525	_ quid sit_, If so, what is it?
7525	and do men now dare to boast that our temples need no walls to guard them?
7525	cur denique fortunam periclitaretur, praesertim cum non minus esset imperatoris consilio superare quam gladio?"
7525	do you not see me?"
7525	ite huc: Quaeritis?
7525	of man?
7525	of the soul?
7525	or is it the weakness of his metrical treatment that Quintilian complains of?
7525	or shall I rehearse the countless battles of our ancestors, the cities they sacked, the nations they spoiled?
7525	praesertim cum ista eloquentia alienorum hominum pericula defendere acerrime soleas, tuum negligeres?
7525	sacris exculta quid artibus aetas?
7525	to Valerius Flaccus, Silius, Statius, and Martial?
7525	to whom was such sweetness ever given?
7525	ubi ardor animi, qui etiam ex infantium ingeniis elicere voces et querelas solet?
7525	v. 36 Cornelius Severus(?)
7525	whether I ought to die rather than become a slave?
7525	whether evil can hurt the good man?
7525	whether it be enough to will what is good?
7525	whether life begins here or after death?
7525	whether virtue is made greater by success?
7525	why these never- ceasing wars?
7525	why was her cult of abstract deities a worship of the letter which never rose to a spiritual idea?
7998	''Twas shameful, was it not?
7998	(_ Calling._) Who else for the boat?
7998	A boy?
7998	A funny sight, I own: but where''s the sense?
7998	A man?
7998	A slave, a mortal, act Alcmena''s son?
7998	A slave?
7998	Ah me, whence fall these evils on my head?
7998	Air, Zeus''s chamber, or the Foot of Time?
7998	Alas, poor witling, and ca n''t you see That for mighty thoughts and heroic aims, the words themselves must appropriate be?
7998	An ass, no doubt: what made him do it though?
7998	And blabbing them abroad?
7998	And do what?
7998	And do you dare look in my face, after that shameful deed?
7998	And fought?
7998	And how am I to cross?
7998	And how did you manage to make them so grand, exalted, and brave with your wonderful verse?
7998	And how do you make_ your_ prologues?
7998	And how has this disturbed our Aeschylus?
7998	And how, if I decide?
7998	And tell me this: of all the roads you know Which is the quickest way to get to Hades?
7998	And then?
7998	And this beside his murdered father''s grave Orestes speaks?
7998	And this to ME, thou chattery- babble- collector, Thou pauper- creating rags- and- patches- stitcher?
7998	And this?
7998	And to speak great Lycabettuses, pray, And massive blocks of Parnassian rocks, is_ that_ things honest and pure to say?
7998	And what do_ you_ propose?
7998	And what does Pluto now propose to do?
7998	And what of overhearing Your master''s secrets?
7998	And what say_ you?_ AESCH.
7998	And what wilt thou reply?
7998	And who are they?
7998	And who''s to be the judge?
7998	Any fault there?
7998	Ay, truly, never now a man Comes home, but he begins to scan; And to his household loudly cries,_ Why, where''s my pitcher?
7998	Aye, little brother?
7998	Before I''ve put them down?
7998	Bless the sprat, Who nibbled off the head of that?
7998	But Agathon, where is he?
7998	But Phaedras and Stheneboeas?
7998	But Sophocles, How came not he to claim the tragic chair?
7998	But have you not a shoal of little songsters, Tragedians by the myriad, who can chatter A furlong faster than Euripides?
7998	But tell me, did you see the parricides And perjured folk he mentioned?
7998	But were n''t_ you_ frightened at those dreadful threats And shoutings?
7998	But were there none to side with Aeschylus?
7998	But what of Xenocles?
7998	But where are you going really?
7998	But why these tears?
7998	CORP. Two drachmas for the job?
7998	Can any of you tell Where Pluto here may dwell, For we, sirs, are two strangers who were never here before?
7998	Caused by a woman?
7998	Claim it?
7998	Come now, that comical joke?
7998	Come then, if you''re so_ very_ brave a man, Will you be I, and take the hero''s club And lion''s skin, since you''re so monstrous plucky?
7998	Creative?
7998	Dancing- girls?
7998	Did n''t you hear it?
7998	Did n''t you?
7998	Did you observe?
7998	Do you mean below, to Hades?
7998	Does not the donkey bear the load you''re bearing?
7998	Does she love the bad?
7998	Done me?
7998	Done?
7998	Eh?
7998	Eh?
7998	For such an outrage was not death your due?
7998	From Marathon, or Where picked you up these cable- twister''s strains?
7998	Gentleman?
7998	Given the victor''s prize To Aeschylus; why not?
7998	Go whither?
7998	Go, hang yourselves; for what care I?
7998	Going to?
7998	Gone where?
7998	Hang it, what''s that?
7998	Has it a copper leg?
7998	Have you e''er felt a sudden lust for soup?
7998	Have you no heart?
7998	Hear him?
7998	Hemlock, do you mean?
7998	How about grumbling, when you have felt the stick, And scurry out of doors?
7998	How about prying?
7998	How came they thither?
7998	How can one save a city such as this, Whom neither frieze nor woollen tunic suits?
7998	How can you bear, when you are borne yourself?
7998	How can you test us fairly?
7998	How can you when you''re riding?
7998	How so?
7998	How so?
7998	How twice?
7998	How?
7998	How?
7998	I buy of_ him_?
7998	I?
7998	If I ca n''t find one?
7998	If go you must, there''s Sophocles-- he comes Before Euripides-- why not take_ him_?
7998	In truth to the Ravens?
7998	Is it Xanthias there?
7998	Is it bricks they are making?
7998	Is the thing clear, or must I speak again?
7998	Its name?
7998	Like it?
7998	Love it?
7998	May I not say I''m overburdened so That if none ease me, I must ease myself?
7998	Mercy o''me, what''s this?
7998	Mind it?
7998	Not hurt you, did I?
7998	Nothing else smart?
7998	Now is n''t it a shame the man should strike And he a thief besides?
7998	Now is not this too bad?
7998	Now really should a cock be brought into a tragic play?
7998	O drop that, ca n''t you?
7998	O, what''s it like?
7998	O, what''s up now?
7998	O, where?
7998	O, whither I?
7998	O, whither shall I flee?
7998	O, ye golden gods, Lies your heart THERE?
7998	Of what ills is he NOT the creator and cause?
7998	Pythangelus?
7998	So why not_ you_ be flogged as well as I?
7998	So?
7998	So?
7998	Struck me?
7998	Taenarum?
7998	Tell me when?
7998	The Muse herself ca n''t be a wanton?
7998	The cowardliest?
7998	The good and useful?
7998	Then does he mean that when his father fell By craft and violence at a woman''s hand, The god of craft was witnessing the deed?
7998	Then why did n''t I sneeze?
7998	Then you do n''t mind it?
7998	Then you''ll effect nothing for which you came?
7998	Theramenes?
7998	To what end?
7998	Torture him, how?
7998	Was it for Cleisthenes?
7998	Was n''t he pelted?
7998	Was then, I wonder, the tale I told of Phaedra''s passionate love untrue?
7998	Well, would you like a steep and swift descent?
7998	Well?
7998	What am I doing?
7998	What are they?
7998	What are you dreaming of?
7998	What do you say, Euripides, to that?
7998	What does it mean?
7998	What does she think herself about him?
7998	What for?
7998	What from?
7998	What have you there?
7998	What in the act of offering?
7998	What is my fault?
7998	What makes you stamp and fidget so?
7998	What means this hubbub And row?
7998	What on earth for?
7998	What then?
7998	What''s it all about?
7998	What''s shameful, if the audience think not so?
7998	What''s that you are saying?
7998	What''s the matter?
7998	What''s the next step?
7998	What''s the right way to knock?
7998	What, a new coinage of your own?
7998	What, do n''t I bear?
7998	What,_ I_ get up?
7998	What?
7998	What?
7998	What?
7998	What?
7998	What?
7998	Whatever''s that?
7998	Whence comes that phlattothrat?
7998	Where have I got one?
7998	Where must I wait?
7998	Where were you going?
7998	Where''s she that bangs and jangles Her castanets?
7998	Where?
7998	Where?
7998	Where?
7998	Which of them will you test?
7998	Which shall I tell you first?
7998	Which will you try?
7998	Who banged the door?
7998	Who but they would ever have thought of it?
7998	Who does now?
7998	Who gnawed these olives?
7998	Who is the god to blame for my destruction?
7998	Who knows if death be life, and life be death, And breath be mutton broth, and sleep a sheepskin?
7998	Who stole it?
7998	Who''s for Cerberia?
7998	Who''s for the Lethe''s plain?
7998	Who''s for the Rest from every pain and ill?
7998	Who''s there?
7998	Why not?
7998	Why"good gracious"?
7998	Why, how am_ I_ to pull?
7998	Why, how came that about?
7998	Why, what''s the matter?
7998	Will it come off?
7998	Would n''t I like to follow on, and try A little sport and dancing?
7998	Would n''t I?
7998	Wretch; would you leave me dead?
7998	XAN, Frightened?
7998	Yet wherefore need a lyre For songs like these?
7998	You are really game to go?
7998	You enemy of gods and men, what was_ your_ practice, pray?
7998	You hear him, Aeschylus: why do n''t you speak?
7998	You hear him?
7998	You heard him?
7998	You like that style?
7998	You love it, do you?
7998	You mean the rascals?
7998	You mine with a bottle of oil?
7998	You see this foot?
7998	You two?
7998	You understand?
7998	You''ll prove it?
7998	You?
7998	[ Is this_ your_ cleverness or Cephisophon''s?
7998	approachest thou not to the rescue?_ DIO.
7998	approachest thou not to the rescue?_ DIO.
7998	approachest thou not to the rescue?_ I will expound( for_ I know it_)_ the omen the chieftains encountered.
7998	approachest thou not to the rescue_?
7998	approachest thou not to the rescue_?
7998	clap your hand in mine, Kiss and be kissed: and prithee tell me this, Tell me by Zeus, our rascaldom''s own god, What''s all that noise within?
7998	does not Iophon live?
7998	how do you mean?
7998	how?
7998	or the Ravens?
7998	the Donkey- shearings?
7998	weigh out tragedy, like butcher''s meat?
7998	what are you doing?
7998	what have you done?
7998	what now?
7998	what?
7998	where''s Xanthias?
7998	which shall it be?
7998	why did n''t I fight at sea?
7998	you there, you deadman, are you willing To carry down our little traps to Hades?
7998	you''re not in earnest, just because I dressed you up, in fun, as Heracles?
9371	Again what city ever received Plato''s or Aristotle''s laws, or Socrates''precepts?
9371	Again what is it, I pray, to see old fellows and half blind to play with spectacles?
9371	Again, she that has but once tried what it is, would she, do you think, make a second venture if it were not for my other companion, Oblivion?
9371	Again, what greater thing do they wish in their whole lives than that they may please the man?
9371	Again, what is more friendly than when two horses scrub one another?
9371	And are they not most happy while they do these things?
9371	And as to the court lords, what should I mention them?
9371	And does he not plainly confess as much, Chapter 7,"The heart of the wise is where sadness is, but the heart of fools follows mirth"?
9371	And first, if prudence depends upon experience, to whom is the honor of that name more proper?
9371	And first, who knows not but a man''s infancy is the merriest part of life to himself, and most acceptable to others?
9371	And how great a happiness is this, think you?
9371	And not without cause, for when were the Grecian Demosthenes or Roman Cicero ever guilty of the like?
9371	And now tell me, what higher letters of recommendation have they to men than this folly?
9371	And now, having vindicated to myself the praise of fortitude and industry, what think you if I do the same by that of prudence?
9371	And of scoffs, what not, have not the ancient comedies thrown on him?
9371	And then for youth, which is in such reputation everywhere, how do all men favor it, study to advance it, and lend it their helping hand?
9371	And then what pleasure they take to see a buck or the like unlaced?
9371	And therefore, what is that life hereafter, after which these holy minds so pantingly breathe, like to be?
9371	And though they have not the same judgment of sense as other bodies have, yet wherein has architecture gone beyond their building of houses?
9371	And to what other purpose than that of pleasure?
9371	And to what purpose should I run over any of the other gods''tricks when you know enough of Jupiter''s loose loves?
9371	And truly, if they had the least proportion of sound judgment, what life were more unpleasant than theirs, or so much to be avoided?
9371	And what does all this drive at, but that all mankind are fools-- nay, even the very best?
9371	And what does that sacred book of Iliads contain but a kind of counter- scuffle between foolish kings and foolish people?
9371	And what is more commendable than truth?
9371	And what is the meaning of"I did it ignorantly"but that I did it out of folly, not malice?
9371	And what matter is it to slight those few learned if yet they ever read them?
9371	And what of"Therefore I received mercy"but that I had not obtained it had I not been made more allowable through the covert of folly?
9371	And whence is it, but that their continual and restless thoughts insensibly prey upon their spirits and dry up their radical moisture?
9371	And whence, I pray, all this grace?
9371	And why all this?
9371	And why, I pray but that, like a cunning fellow and one that was his craft''s master, he did nothing without the advice of Pallas?
9371	And why, forsooth, but because those tents were covered with skins?
9371	And why, good Jeremiah, would you not have a man glory in his wisdom?
9371	And yet from whom can it more properly be said to come than from me?
9371	And yet what more loving to man?
9371	And yet what more trusty?
9371	And yet, what is there that is either delightful or taking, nay rather what not the contrary, that a man does against the hair?
9371	Be it as foolish as they would make it, so they confess it proper: and what can be more than that Folly be her own trumpet?
9371	Besides why should I desire a temple when the whole world is my temple, and I''m deceived or''tis a goodly one?
9371	Besides, what should I mention what these gods do when they are half drunk?
9371	But Christ, interrupting them in their vanities, which otherwise were endless, will ask them,"Whence this new kind of Jews?
9371	But to come to the purpose: I have given you my name, but what epithet shall I add?
9371	But what if I show you that I am both the beginning and end of this so great good also?
9371	But what of this when they give up and down their foolish insipid verses, and there wants not others that admire them as much?
9371	But what?
9371	But who are they that for no other reason but that they were weary of life have hastened their own fate?
9371	But who the devil put that in your head?
9371	But why am I so careful to no purpose that I thus run on to prove my matter by so many testimonies?
9371	But why do I altogether spend my breath in speaking of mortals?
9371	But why do I launch out into this ocean of superstitions?
9371	But why do I thus staggeringly defend myself with one single instance?
9371	But why should I be silent in a thing that is more true than truth itself?
9371	But, O you gods,"shall I speak or hold my tongue?"
9371	But, to return to my design, what power was it that drew those stony, oaken, and wild people into cities but flattery?
9371	Can that be called life where you take away pleasure?
9371	Do you like what I say?
9371	For by what more proper name can so great a goddess as Folly be known to her disciples?
9371	For first, what is more sweet or more precious than life?
9371	For to what purpose is it to say anything of the common people, who without dispute are wholly mine?
9371	For what benefit is beauty, the greatest blessing of heaven, if it be mixed with affectation?
9371	For what difference between them, but that the one has more wrinkles and years upon his head than the other?
9371	For what else is madness than for a man to be out of his wits?
9371	For what injustice is it that when we allow every course of life its recreation, that study only should have none?
9371	For what is it they do not permit them to do?
9371	For what is more foolish than for a man to study nothing else than how to please himself?
9371	For what is there at all done among men that is not full of folly, and that too from fools and to fools?
9371	For what other is this?
9371	For what ridiculous stuff is there which that stump of the fig tree Priapus does not afford them?
9371	For who can set me out better than myself, unless perhaps I could be better known to another than to myself?
9371	For who does not know that every good, the more diffusive it is, by so much the better it is?
9371	For who does not know what a dearth there is of wise men, if yet any one be to be found?
9371	For who is so faint whom their devices will not enliven?
9371	For who would not shun and startle at such a man, as at some unnatural accident or spirit?
9371	Go to then, do n''t you find among the several kinds of living creatures that they thrive best that understand no more than what Nature taught them?
9371	If a man have a crooked, ill- favored wife, who yet in his eye may stand in competition with Venus, is it not the same as if she were truly beautiful?
9371	In like manner, the apostles press to us grace; but which of them distinguishes between free grace and grace that makes a man acceptable?
9371	Is not the author and parent of all our love, Cupid, as blind as a beetle?
9371	Is not war the very root and matter of all famed enterprises?
9371	Is there any of you so very a fool as to leave jewels and gold in the street?
9371	Nay, and when a justly deserved gout has knotted their knuckles, to hire a caster, or one that may put the dice in the box for them?
9371	Or Isocrates, that was so cowhearted that he dared never attempt it?
9371	Or as Lycurgus his example of his two whelps?
9371	Or as if any man, mistaking me for wisdom, could not at first sight convince himself by my face the true index of my mind?
9371	Or beget pleasure in another that is troublesome to himself?
9371	Or ever agree with another who is not at peace with himself?
9371	Or his ridiculous emblem of pulling off a horse''s tail hair by hair?
9371	Or of what authority will the censure of so few wise men be against so great a cloud of gainsayers?
9371	Or otherwise, I beseech you, under how many notions do I tax myself?
9371	Or to what purpose is it I should mind you of our professors of arts?
9371	Or to what purpose laws, where there were no ill manners?
9371	Or to what purpose, think you, should I describe myself when I am here present before you, and you behold me speaking?
9371	Or what is it that their own very names are often counterfeit or borrowed from some books of the ancients?
9371	Or what is that, when he attributes an upright mind without craft or malice to a fool, when a wise man the while thinks no man like himself?
9371	Or what need was there to have said so much, as if my very looks were not sufficient to inform you who I am?
9371	Or what woman is there would ever go to it did she seriously consider either the peril of child- bearing or the trouble of bringing them up?
9371	They knew the mother of Jesus, but which of them has so philosophically demonstrated how she was preserved from original sin as have done our divines?
9371	To how many misfortunes would he find the life of man subject?
9371	To make himself the object of his own admiration?
9371	Was it a philosophical oration?
9371	Were they not the next neighbors to wisdom?
9371	What are you the worse if the people hiss at you, so you applaud yourself?
9371	What but that of the most foolish?
9371	What deity did the Romans ever more religiously adore than that of Flora, the foundress of all pleasure?
9371	What has more of those little tricks than a squirrel?
9371	What is it when one kisses his mistress''freckle neck, another the wart on her nose?
9371	What is more prosperous or wonderful than the bee?
9371	What is this, I say, but mere folly?
9371	What more fawning than a dog?
9371	What need of rhetoric, where there were no lawsuits?
9371	What philosopher ever founded the like republic?
9371	What shall I say?
9371	What that inner purple; is it not an earnest and fervent love of God?
9371	What things are more proper to be laid up with care, such as are rare and precious, or such as are common and of no account?
9371	What tricks and legerdemains with which Mercury does not cloak his thefts?
9371	What use of logic, where there was no bickering about the double- meaning words?
9371	What was it that, when the common people of Rome were like to have destroyed all by their mutiny, reduced them to obedience?
9371	What wise man''s oration could ever have done so much with the people as Sertorius''invention of his white hind?
9371	What woman would have such a husband, what goodfellow such a guest, or what servant would either wish or endure such a master?
9371	What would become of them, think you, were they to fight it out at blows that are so dead through fear when the contest is only with empty words?
9371	What youth, if corrupted with the severity of old age?
9371	When a father shall swear his squint- eyed child is more lovely than Venus?
9371	When that chaste Diana shall so far forget her sex as to be ever hunting and ready to perish for Endymion?
9371	Whence but from me?
9371	Whence is it else that they are in so great request with princes that they can neither eat nor drink, go anywhere, or be an hour without them?
9371	Whereas on the contrary, if another''s stomach should turn at a sturgeon, wherein, I pray, is he happier than the other?
9371	Who denies it?
9371	Who denies it?
9371	Who would not conceive a prince a great lord and abundant in everything?
9371	Why Venus ever in her prime, but because of her affinity with me?
9371	Why do you give me no answer?
9371	Why is Cupid always portrayed like a boy, but because he is a very wag and can neither do nor so much as think of anything sober?
9371	Why is it that Bacchus is always a stripling, and bushy- haired?
9371	Will he, I pray, love anyone that hates himself?
9371	Yet he that shall diligently examine it with himself, would he not, think you, approve the example of the Milesian virgins and kill himself?
9371	Yet what do they beg of these saints but what belongs to folly?
9371	Yet why this?
9371	or defend it, so purchased, with swords, poisons, and all force imaginable?
9371	or who so quick- sighted before whose eyes they ca n''t cast a mist?
9371	or who would purchase that chair with all his substance?
9371	so great a profit would the access of wisdom deprive him of-- wisdom did I say?
9371	what Palemon, what Donatus, do they not scorn in comparison of themselves?
9371	what are they but mere words?
9371	what other thoughts had he, do you believe, than that, as I said before, the life of man is nothing else but an interlude of folly?
9371	who had delivered the church from such mists of error, which yet no one ever met with, had they not come out with some university seal for it?
9371	who so stupid whom such spurs ca n''t quicken?
22456	How stands the state, O Panthus? 22456 ''Ah, whither hurriest thou?'' 22456 ''Goddess- born, canst thou sleep on in such danger? 22456 ''How, O Turnus, can thine own sister help thee now? 22456 ''If this,''cries Nisus,''is the reward of defeat, and thy pity is stirred for the fallen, what fit recompense wilt thou give to Nisus? 22456 ''Lingerest thou to vow and pray,''she cries,''Aeneas of Troy? 22456 ''Take you not shame to be again held leaguered in your ramparts, O Phrygians twice taken, and to make walls your fence from death? 22456 ''Was it this, mine own? 22456 ''Was life''s hold on me so sweet, O my son, that I let him I bore receive the hostile stroke in my room? 22456 ''What guerdon shall I deem may be given you, O men, what recompense for these noble deeds? 22456 ''What now shall good Aeneas give thee, what, O poor boy, for this thy praise, for guerdon of a nature so noble? 22456 ''What shapes of crime are here? 22456 ''What strange madness is this?'' 22456 ''What terror, what utter cowardice hath fallen on your spirits, O never to be stung to shame, O slack alway? 22456 ''What yet shall be the end, O wife? 22456 ''Whither wanderest thou away? 22456 ''Who will be with me, my men, to be first on the foe? 22456 --''O father, must we think that any souls travel hence into upper air, and return again to bodily fetters? 22456 Achates first accosts Aeneas:''Goddess- born, what purpose now rises in thy spirit? 22456 Aeneas rushes up, drawing his sword from the scabbard, and thus above him:''Where now is gallant Mezentius and all his fierce spirit?'' 22456 Ah me, was I cause of thy death? 22456 Ah, and who is he apart, marked out with sprays of olive, offering sacrifice? 22456 Alas, what can he do? 22456 Alas, what shall he do? 22456 Am I, thy father, saved by these wounds of thine, and living by thy death? 22456 And Mnestheus:''Whither next, whither press you in flight? 22456 And Turnus pursuing and aiming as he ran, thus upbraids him in triumph:''Didst thou hope, madman, thou mightest escape our hands?'' 22456 And do we yet hesitate to give valour scope in deeds, or shrink in fear from setting foot on Ausonian land? 22456 And he:''Why seek to frighten me, fierce man, now my son is gone? 22456 And how should they let me, if I would? 22456 And then? 22456 And unfold the truth to this my question: wherefore have they reared this vast size of horse? 22456 Are we eating our tables too?_ cries Iülus jesting, and stops. 22456 Are we going to meet them? 22456 Art thou that Aeneas whom Venus the bountiful bore to Dardanian Anchises by the wave of Phrygian Simoïs? 22456 As she saw him glittering in arms and idly exultant:''Why,''she cries,''wanderest thou away? 22456 Believe you the foe is gone? 22456 But Aeneas presses on, brandishing his vast tree- like spear, and fiercely speaks thus:''What more delay is there[ 889- 924]now? 22456 But good Aeneas, his head bared, kept stretching his unarmed hand and calling loudly to his men:''Whither run you? 22456 But if so many oracles guided them, given by god and ghost, why may aught now reverse thine ordinance or write destiny anew? 22456 But to thee how did winds, how fates give passage? 22456 But what shall be the end? 22456 But when I assail a third spearshaft with a stronger effort, pulling with knees pressed against the sand; shall I speak or be silent? 22456 But who hath bidden thee descend from heaven to bear this sore travail? 22456 But who was to believe that Teucrians should come to Hesperian shores? 22456 But who, I pray, are you, or from what coasts come, or whither hold you your way?'' 22456 But why, unhappy, do I delay the Trojan arms? 22456 But you, my chosen, who of you makes ready to breach their palisade at the sword''s point, and join my attack on their fluttered camp? 22456 But, I think, my deity lies at last outwearied, or my hatred sleeps and is satisfied? 22456 By what means may he essay entrance? 22456 Careless, O winds, of my deity, dare you confound sky and earth, and raise so huge a coil? 22456 Caïcus raises a cry from the mound in front:''What mass of misty gloom, O citizens, is rolling hitherward? 22456 Comest thou driven on ocean wanderings, or by promptings from heaven? 22456 Could I not have riven his body in sunder and strewn it on the waves? 22456 Could Pallas lay the Argive fleet in ashes, and sink the Argives in the sea, for one man''s guilt, mad Oïlean Ajax? 22456 Could they be ensnared when taken? 22456 Could they perish on the Sigean[ 295- 326]plains? 22456 Couldst thou, the latest solace of mine age, leave me alone so cruelly? 22456 Deemest thou the ashes care for that, or the ghost within the tomb? 22456 Did the fires of Troy consume her people? 22456 Did these very hands build it, did my voice call on our father''s gods, that with thee lying thus I should be away as one without pity? 22456 Did we urge him to quit the camp or entrust his life to the winds? 22456 Didst thou disdain a sister''s company in death? 22456 Dost thou, Hector''s Andromache, keep bonds of marriage with Pyrrhus?
22456	Even so she begins, and thus revolves with her heart alone:''See, what do I?
22456	Fliest thou from me?
22456	Fliest thou not hence headlong, while headlong flight is yet possible?
22456	For what do I wait?
22456	For what further outrage do I wait?
22456	For what had counsel or chance yet to give?
22456	For why do I conceal it?
22456	From whom fliest thou?
22456	From whom fliest thou?
22456	Go,"he continues,"happy in thy son''s affection: why do I run on further, and delay the rising winds in talk?"
22456	Hath any man or god constrained Aeneas to court war or make armed attack on King Latinus?
22456	Hath he broken into tears, or had pity on his lover?
22456	Have you no pity, no shame, cowards, for your unhappy country, for your ancient gods, for great Aeneas?''
22456	He stopped and cried weeping,''What land is left, Achates, what tract on earth that is not full of our agony?
22456	He yonder, seest thou?
22456	Here are our brother Eryx''borders, and Acestes''welcome: who denies us to cast up walls and give our citizens a city?
22456	How leavest thou me to die, O my guest?
22456	How shall I begin my desolate moan?
22456	How shall I trust Aeneas to deceitful breezes, and the placid treachery of sky that hath so often deceived me?''
22456	I forbade Italy to join battle with the Teucrians; why this quarrel in face of my injunction?
22456	If such glories kindle him in nowise, and he take no trouble for his own honour, does a father grudge his Ascanius the towers of Rome?
22456	If thy Phoenician eyes are stayed on Carthage towers and thy Libyan city, what wrong is it, I pray, that we Trojans find our rest on Ausonian land?
22456	Is Death all so bitter?
22456	Is anger so fierce in celestial spirits?
22456	Is it granted, O my son, to gaze on thy face and hear and answer in familiar tones?
22456	Is it not thus the Phrygian herdsman wound his way to Lacedaemon, and carried Leda''s Helen to the Trojan towns?
22456	Is it peace or arms you carry hither?''
22456	Is it thus thou dost restore our throne?''
22456	Is it we who would overthrow the tottering state of Phrygia?
22456	Is this all of what thou wert that returns to me, O my son?
22456	Is this his repayment for my maidenhood?
22456	Is this the reward of goodness?
22456	Knowest thou not the strength is another''s and the gods are changed?
22456	Let us exchange shields, and accoutre ourselves in Grecian suits; whether craft or courage, who will ask of an enemy?
22456	Lo, the deep shuts us in with vast sea barrier; even now land fails our flight; shall we make ocean or Troy our goal?''
22456	Long they ran on in mutual change of talk; of what lifeless comrade spoke the soothsayer, of what body for burial?
22456	Markest thou what sentry is seated in[ 575- 609]the doorway?
22456	May hulls have the right of immortality that were fashioned by mortal hand?
22456	Moved with marvel at the confused throng:''Say, O maiden,''cries Aeneas,''what means this flocking to the river?
22456	Must I wait forsooth till Turnus please to stoop to combat, and choose again to face his conqueror?
22456	Nisus cries:''Lend the gods this fervour to the soul, Euryalus?
22456	Now so many woes are spent, and the same fortune still pursues them; Lord and King, what limit dost thou set to their agony?
22456	O citizens?
22456	Or will you even find rest here with me and share my kingdom?
22456	Our love holds thee not, nor the hand thou once gavest, nor the bitter death that is left for Dido''s portion?
22456	Palinurus, master of the fleet, cries from the high stern:''Alas, why have these heavy storm- clouds girt the sky?
22456	Paphos is thine and Idalium, thine high Cythera; why meddlest thou with fierce spirits and a city big with war?
22456	Plead you for peace to the lifeless bodies that the battle- lot hath slain?
22456	See, is this his promise- keeping?''
22456	Seest thou how the twin plumes straighten on his crest, and his father''s own emblazonment already marks him for upper air?
22456	Shall I again make trial of mine old wooers that will scorn me?
22456	Shall I have faith in this perilous thing?
22456	Shall I look again on the camp or walls of Laurentum?
22456	Shall I make mention of the realm of Neoptolemus, and Idomeneus''household gods overthrown?
22456	Shall my hand not refute Drances''jeers?
22456	Shall she see her spousal and her home, her parents and children, attended by a crowd of Trojan women and Phrygians to serve her?
22456	Shall she verily see Sparta and her native Mycenae unscathed, and depart a queen and triumphant?
22456	Shall thy righteousness first wake my wonder, or thy toils in war?
22456	Shalt thou die, and by Diana''s weapons?''
22456	Shalt thou without burial behold the Stygian waters and the awful river of the Furies?
22456	She swoons away, and hardly at last speaks after long interval:"Comest thou then a real face, a real messenger to me, goddess- born?
22456	Straightway[ 265- 299]he breaks in:''Layest thou now the foundations of tall Carthage, and buildest up a fair city in dalliance?
22456	The destruction of their households, this was the one thing yet lacking; shall I suffer it?
22456	Then Queen Juno, swift and passionate:''Why forcest thou me to break long silence and proclaim my hidden pain?
22456	Then her lord speaks, enchained by Love the immortal:''Why these far- fetched pleas?
22456	Then indeed Turnus, when he believed Aeneas turned and fled from him, and his spirit madly drank in the illusive hope:''Whither fliest thou, Aeneas?
22456	Then shall I follow the Ilian fleets and the uttermost bidding of the Teucrians?
22456	Then she thus addressed me, and with this speech allayed my distresses:"What help is there in this mad passion of grief, sweet my husband?
22456	Then she thus[ 228- 261]accosts her amazed lord:''Wakest thou, seed of gods, Aeneas?
22456	Thereto the Tyrrhenian, as he came to himself and gazing up drank the air of heaven:''Bitter foe, why these taunts and menaces of death?
22456	This only was left in his strait, to kindle them to valour, now by entreaties, now by taunts:''Whither flee you, comrades?
22456	This thou didst promise: why, O father, is thy decree reversed?
22456	Thoughtest thou my feet, O father, could retire and abandon thee?
22456	Thus Phoebus; and mingled outcries of great gladness uprose; all ask, what is that city?
22456	Thus at last she opens out upon Aeneas:''And thou didst hope, traitor, to mask the crime, and slip away in silence from my land?
22456	Thus he ended, and the soothsayer thus began:''Whence, O Palinurus, this fierce longing of thine?
22456	To this Turnus, with eyes fixed on the terrible maiden:''O maiden flower of Italy, how may I essay to express, how to prove my gratitude?
22456	To what god is power so great given?
22456	To what is little Iülus and thy father, to what am I left who once was called thy wife?"
22456	To whom Juno beseechingly:''Why, fair my lord, vexest thou one sick at heart and trembling at thy bitter words?
22456	To whom Palinurus, scarcely lifting his eyes, returns:''Wouldst thou have me ignorant what the calm face of the brine means, and the waves at rest?
22456	Troy blazed in fire?
22456	Was it in my guidance the[ 92- 125]adulterous Dardanian broke into Sparta?
22456	Was it this thy pyre, ah me, this thine altar fires meant?
22456	Was it well that a deity should be sullied by a mortal''s wound?
22456	Was it well, O God, that nations destined to everlasting peace should clash in so vast a shock?
22456	Was my summons a snare?
22456	Were it not better to have[ 59- 91]clung to the last ashes of their country, and the ground where once was Troy?
22456	What art of mine can lengthen out thy day?
22456	What do I talk?
22456	What do I?
22456	What god, O Muses, guarded the Trojans from the rage of the fire?
22456	What god, what madness, hath driven you to Italy?
22456	What god, what potent cruelty of ours, hath driven him on his hurt?
22456	What guest unknown is this who hath entered our dwelling?
22456	What happy ages bore thee?
22456	What hath availed me Syrtes or Scylla, what desolate Charybdis?
22456	What indignity hath marred thy serene visage?
22456	What is this strife that so spreads and swells?
22456	What is your kin, whence your habitation?
22456	What man or god did I spare in frantic reproaches?
22456	What of that array of men who followed me to arms?
22456	What race of men, what land how barbarous soever, allows such a custom for its own?
22456	What shall he do?
22456	What terror hath bidden one or another run after arms and tempt the sword?
22456	What then were thy thoughts, O Dido, as thou sawest it?
22456	Whence is this sudden sheen of weather?
22456	Where is Juno in this, or Iris sped down the clouds?
22456	Where is thy plighted faith?
22456	Where now prithee is divine Eryx, thy master of fruitless fame?
22456	Where thine ancient care for thy people, and the hand Turnus thy kinsman hath so often clasped?
22456	Where, where shall I begin?
22456	Whither am I borne?
22456	Whither does he run?
22456	Whither shall I follow?
22456	Whither whirl you me all breathless, O Fabii?
22456	Whither, O goddess, is thy trust in me gone?
22456	Who can be ignorant of the race of Aeneas''people, who of Troy town and her men and deeds, or of the great war''s consuming fire?
22456	Who may unfold in speech that night''s horror and death- agony, or measure its woes in weeping?
22456	Who might leave thee, lordly Cato, or thee, Cossus, to silence?
22456	Whom first, whom last, fierce maiden, does thy dart strike down?
22456	Whom follow[ 88- 121]we?
22456	Why again and again hurlest thou these unhappy citizens on peril so evident, O source and spring of Latium''s woes?
22456	Why do I linger?
22456	Why does a shudder seize our limbs before the trumpet sound?
22456	Why fall I away again and again?
22456	Why hesitate?
22456	Why is it forbidden to clasp hand in hand, to hear and utter true speech?''
22456	Why linger?
22456	Why mockest thou thy son so often in feigned likeness?
22456	Why ravest thou?
22456	Why should I recall the fleets burned on the coast of Eryx?
22456	Why should I relate the horrible murders, the savage deeds of the monarch?
22456	Why speak of the war gathering from Tyre, and thy brother''s menaces?
22456	Why tell of the Lapithae, of Ixion and Pirithoüs?
22456	Why wear we steel?
22456	Why, were thy quest not of alien fields and unknown dwellings, did thine ancient Troy remain, should Troy be sought in voyages over tossing seas?
22456	Will they not issue in armed pursuit from all the city, and some launch ships from the dockyards?
22456	Will thy bravery ever be in that windy tongue and those timorous feet of thine?
22456	Wilt thou never then let our leaguer be raised?
22456	Wilt thou see also the Tarquin kings, and the haughty soul of Brutus the Avenger, and the fasces regained?
22456	With what device or in what hope hangest thou chill in cloudland?
22456	Yet hath the child affection for his lost mother?
22456	[ 369- 400]Hath our weeping cost him a sigh, or a lowered glance?
22456	[ 93- 126]Thus her son in answer, who wheels the starry worlds:''O mother, whither callest thou fate?
22456	after such an husband, what fate receives thy fall?
22456	ah hapless race, for what destruction does Fortune hold thee back?
22456	and Fabricius potent in poverty, or[ 844- 875]thee, Serranus, sowing in the furrow?
22456	and Priam have fallen under the sword?
22456	and because fate forbids me?
22456	and fell so unnatural words from a parent''s lips?
22456	and hast thou no compassion on[ 361- 392]thy daughter and on thyself?
22456	and may Aeneas traverse perils secure in insecurity?
22456	and slain with the sword his comrades and his dear Ascanius, and served him for the banquet at his father''s table?
22456	and stoop to sue for a Numidian marriage among those whom already over and over I have disdained for husbands?
22456	are we unequal in numbers or bravery?
22456	art thou ignorant, ah me, even in ruin, and knowest not yet the forsworn race of Laomedon?
22456	because it is good to think they were once raised up by my[ 539- 570]succour, or the grace of mine old kindness is fresh in their remembrance?
22456	by what passage hurl the imprisoned Trojans from the rampart and fling them on the plain?
22456	can I contend with this ominous thing?
22456	cries Aeneas;''whither so fast away?
22456	declare, O maiden; or what the punishment that pursues them, and all this upsurging wail?''
22456	for what are these idle weapons in our hands?
22456	for what do I, or what fortune yet gives promise of safety?
22456	from beneath the mound is heard a pitiable moan, and a voice is uttered to my ears:"Woe''s me, why rendest thou me, Aeneas?
22456	from what borders comest thou, Hector our desire?
22456	he cried,"what land now, what seas may receive me?
22456	how his Trojans?
22456	how long is it seemly to keep me?
22456	how may vows or shrines help her madness?
22456	how venture to smooth the tale to the frenzied queen?
22456	how, that they choose their brides and tear plighted bosom from bosom?
22456	if I am ready to take them into alliance after Turnus''destruction, why do I not rather bar the strife while he lives?
22456	is he roused to the valour of old and the spirit of manhood by his father Aeneas, by his uncle Hector?"
22456	is it this I have followed by land and sea?
22456	is it thus we know Ulysses?
22456	is this my strong assurance?
22456	lingerest thou?
22456	livest thou?
22456	lord Neptune, what wilt thou?''
22456	no compassion on her mother, whom with the first northern wind the treacherous rover will abandon, steering to sea with his maiden prize?
22456	nor does it cross thy mind whose are these fields about thy dwelling?
22456	nor hearest the breezes blowing fair?
22456	nor when sent into such danger was one last word of thee allowed thine unhappy mother?
22456	of what are the souls so fain?
22456	on what ground have I left thee?
22456	or did I send the shafts of passion that kindled war?
22456	or do we shudder vainly when our father hurls the thunderbolt, and do blind fires in the clouds and idle rumblings appal our soul?
22456	or does fatal passion become a proper god to each?
22456	or he who brought the Achaeans down on the hapless Trojans?
22456	or how may earth ever yawn for me deep enough?
22456	or if sweet light is fled, ah, where is Hector?"
22456	or in what guidance may I overcome these sore labours?"
22456	or of the Locrians who dwell on the Libyan beach?
22456	or plunge forth girt with all my Tyrian train?
22456	or shall he rush on his doom amid their swords, and find in their wounds a speedy and glorious death?
22456	or take the odious woman on their haughty ships?
22456	or that the lost sword-- for what without thee could Juturna avail?--should be restored to Turnus and swell the force of the vanquished?
22456	or think you any Grecian gift is free of treachery?
22456	or what crueller sight met me in our city''s overthrow?
22456	or what difference makes these retire from the banks, those go with sweeping oars over the leaden waterways?''
22456	or what dost thou seek for these of thine?
22456	or what fortune keeps thee from rest, that thou shouldst draw nigh these sad sunless dwellings, this disordered land?''
22456	or what is the last doom that yet awaits my misery?
22456	or what is this cry that fleets so loud from the distant town?''
22456	or what land now holds thy mangled corpse, thy body torn limb from limb?
22456	or what more is there if I break not under this?
22456	or what their aim?
22456	or what worthier fortune revisits thee?
22456	or where am I?
22456	or where shall I follow, again unwinding all the entanglement of the treacherous woodland way?''
22456	or whither do you steer?
22456	or whither dost thou bid us go, where fix our seat?
22456	or whither dost thou run?
22456	or whither hold you your way?''
22456	or whither is thy care for us fled?
22456	or who withholds thee from our embrace?''
22456	or whom might Cassandra then move by prophecy?
22456	or whose divinity landed thee all unwitting on our coasts?
22456	or why all this contest now?
22456	or why discern I these wounds?"
22456	or why, Turnus, dost thou yet shrink away?
22456	others plunder and harry the burning citadel; are you but now on your march from the tall ships?"
22456	shall I accompany the triumphant sailors, a lonely fugitive?
22456	shall I nowhere see a Xanthus and a Simoïs, the rivers of Hector?
22456	shall I send thee alone into so great perils?
22456	shall I turn my back, and this land see Turnus a fugitive?
22456	shall an alien make mock of our realm?
22456	shall there never be a Trojan town to tell of?
22456	shall we set one life in the breach for so many such as these?
22456	she cries,''shall he go?
22456	sister of Phoebus perchance, or one of the nymphs''blood?
22456	so hardly severed from Sidon city, shall I again drive them seaward, and bid them spread their sails to the tempest?
22456	son, or other of his children''s princely race?
22456	that Trojans subjugate and plunder fields not their own?
22456	that their gestures plead for peace, and their ships are lined with arms?
22456	the shore of Dardania so often soaked with blood?
22456	thou wilt see thy son cruelly slain; is this our triumphal return awaited?
22456	till Pygmalion overthrow his sister''s city, or Gaetulian Iarbas lead me to captivity?
22456	to give the issue of war and the charge of his ramparts to a child?
22456	to stir the loyalty of Tyrrhenia or throw peaceful nations into tumult?
22456	was it that thou mightest see thy hapless brother cruelly slain?
22456	we?
22456	what agony shakes the city?
22456	what flight is this, or in what guise do I return?
22456	what good is his gift of life for ever?
22456	what height of madness hath seized thy mind?
22456	what mad change is on my purpose?
22456	what madness bends my purpose?
22456	what mighty parents gave thy virtue birth?
22456	what of the boy Ascanius?
22456	what other walls, what farther city have you yet?
22456	what prologue shall he find?
22456	what propitiation, or what engine of war is this?"
22456	what remains at the last?
22456	what shape guards the threshold?
22456	what stronghold are we to occupy?"
22456	what the cause or whereof the need that hath borne you over all these blue waterways to the Ausonian shore?
22456	what violence lands thee on this monstrous coast?
22456	whence came I?
22456	where thy renown over all Sicily, and those spoils hanging in thine house?''
22456	whether, torn by fate from her unhappy husband, she stood still, or did she mistake the way, or sink down outwearied?
22456	whither calls Phoebus our wandering, and bids us return?
22456	who is claimed of Apollo?
22456	who is their counsellor?
22456	who made Europe and Asia bristle up in arms, and whose theft shattered the alliance?
22456	who repelled the fierce flame from their ships?
22456	who the Gracchan family, or these two sons of the Scipios, a double thunderbolt of war, Libya''s bale?
22456	who was allowed to use thee thus?
22456	whom did I fear[ 604- 635]with my death upon me?
22456	why have I forfeited a mortal''s lot?
22456	why on the march, or how are you in arms?
22456	why stand you?''
22456	why the king of storms, and the raging winds roused from Aeolia, or Iris driven down the clouds?
22456	why this their strange sad longing for the light?''
22456	will aught of mine be sweet to me without thee, my brother?
22456	with what device or in what hope loiters he among a hostile race, and casts not a glance on his Ausonian children and the fields of Lavinium?
22456	with what force, what arms dare his rescue?
29358	Ah, whither now? 29358 But who is this, the olive- crowned, that beareth in his hand The holy things?
29358	How may my help, O Turnus, now beside my brother stand? 29358 O Father, may we think it then, that souls may get them hence To upper air and take once more their bodies''hinderance?
29358	O twice- caught Phrygians, shames you nought thus twice amid the wars To lie in bonds, and stretch out walls before the march of Mars? 29358 O what new madness then is this?
29358	To Teucrian outcasts shall our maid, Lavinia, wedded be? 29358 Who will be first with me, O youths, play with the foe to hold?
29358	''And didst thou hope, O father, then, that thou being left behind, My foot would fare?
29358	''Panthus, how fares it at the worst?
29358	--But out!--why should a hapless man thus stay the Teucrian swords?
29358	--What words are these, or where am I?
29358	120 Yea, Pollux, dying turn for turn, his brother borrowed well, And went and came the road full oft-- Of Theseus shall I tell?
29358	270 What dost thou?
29358	300 Against these Teucrians sea and sky have spent their strength for nought: Was Syrtes aught, or Scylla aught, or huge Charybdis aught?
29358	360 Nor of the mother, whom that man forsworn shall leave behind, Bearing the maiden o''er the sea with the first northern wind?
29358	370--Ah, is aught better now than aught, when Juno utter great, Yea and the Father on all this with evil eyen wait?
29358	530--But tell me, thou, what tidings new have brought thee here alive?
29358	560 What torments bear they?
29358	570 And shall he, conquered, take his ease to fight me o''er and o''er?
29358	580 Shall Priam so be slain with sword; shall Troy so blaze aloft; Shall the sea- beach the Dardan blood have sweat so oft and oft For this?
29358	590 And shall a very stranger mock the lordship I have won?
29358	610 To whom spake Juno, meek of mood:"And why, O fairest lord, Dost thou so vex me sad at heart, fearing thy heavy word?
29358	620 Why from the walls now goeth up this cry and noise afar?"
29358	671 What shall betide the fellowship that followed me to war, Whom I have left?
29358	70 To trust the Tuscan faith, and stir the peaceful folk to fight?
29358	720 How can such mad desire be to win the worldly day?"
29358	740"Where rushest thou?"
29358	779 Then Mnestheus cries:"And whither now, and whither will ye flee?
29358	810"Ah, whither rushest thou to die, and darest things o''ergreat?
29358	840 Great Cato, can I leave thee then untold?
29358	Ah, shall I see Laurentum''s walls, or see my camp once more?
29358	Ah, what to do?
29358	Ah, what to do?
29358	Ah, what to do?
29358	Ah, whom to follow?
29358	Am I undying?
29358	And Pallas, might not she Burn up the Argive fleet and sink the Argives in the sea 40 For Oileus''only fault and fury that he wrought?
29358	And art thou that Æneas then, whom holy Venus bore Unto Anchises, Dardan lord, by Phrygian Simoïs''wave?
29358	And hath no eyes Ausonian sons, Lavinian land to see?
29358	And now-- the one shame wanting yet-- shall I stand deedless by Their houses''wrack, nor let my sword cast back that Drances''lie?
29358	And seest thou not how round about the peril gathered is?
29358	And shall I mine Æneas trust to lying breeze forsooth, 850 I, fool of peaceful heaven and sea so many times of old?"
29358	And shall I send thee unto deeds so perilous alone?
29358	And shall Æneas well assured stray every peril through?
29358	And where is he, thy master then, that God, That Eryx, told of oft in vain?
29358	And whither wend ye on your ways by road untried before?
29358	And wilt thou see the Tarquin kings and Brutus''lofty heart, And fasces brought aback again by his avenging part?
29358	And wouldst thou have me welter through such woeful tide of pain?
29358	And, witless, hear''st not Zephyr blow with gentle, happy wind?
29358	Answered her son, that swayeth still the stars that rule the earth:"O mother, whither call''st thou Fate?
29358	Are these Ulysses''shifts?
29358	Built I with hands, on Father- Gods with crying did I cry 680 To be away, a cruel heart, from thee laid down to die?
29358	But Palinure with scarce- raised eyes e''en such an answer gave:"To gentle countenance of sea and quiet of the wave Deem''st thou me dull?
29358	But ah, for death of such an one is Dian''s arrow due?"
29358	But doubtful, say ye, were the fate of battle?
29358	But if I would, who giveth leave, or takes on scornful keel 540 The hated thing?
29358	But these your ships, what counsel or what lack Hath borne them to Ausonian strand o''er all the blue sea''s back?
29358	But what shall be the end hereof?
29358	But whither waver I so oft?
29358	But who believed that Teucrian folk on any day might come Unto Hesperia''s shores?
29358	But who may hoodwink loving eyes?
29358	But whose will thee hath sent From high Olympus''house to bear such troubles, and so great?
29358	But ye, my chosen, who is dight with me to break the wall, That we upon their quaking camp with point and edge may fall?
29358	Deem ye that Danaan gifts May ever lack due share of guile?
29358	Deem ye the foe hath fared away?
29358	Deem''st thou dead ash or buried ghosts have heed of such- like things?
29358	Did I set weapons in his hand, breed lust to breed debate?
29358	Did I the Dardan lecher lead, who Sparta''s jewel reft?
29358	Do him Æneas, Hector gone, father and uncle, stir, To valour of the ancient days, and great hearts''glorious gain?''
29358	Doth Hector''s own Andromache yet serve in Pyrrhus''bed?''
29358	Fabii, where drive ye me outworn?
29358	Fabricius, poor and strong?
29358	Father Anchises seeth and saith:''New land, and bear''st thou war?
29358	Father, doth the counsel shift in thee?
29358	Feel''st not another might than man''s, and Heaven upon his part?
29358	For did he sigh the while I wept?
29358	For justice shall I praise thee most, or battle''s mastery?
29358	For what do I?
29358	From us, your friends, why must ye flee away?
29358	Had ye no might to wend as slaves?
29358	Hath any fortune worthy thee come back again at last?
29358	Hath he been vanquished unto tears, or pitied her that loved?
29358	He brake all right, slew Polydore, and all the gold he got Perforce: O thou gold- hunger cursed, and whither driv''st thou not The hearts of men?
29358	How many bodies of the slain laidst thou upon the field?
29358	How may I by early perils fare?
29358	How may I harden me''gainst this?
29358	If Carthage braveries And lovely look of Libyan walls hold fast thy Tyrian eyes, Why wilt thou grudge the Teucrian men Ausonian dwelling- place?
29358	If I am ready, Turnus dead, peace with these men to bind, Shall I not rather while thou liv''st cast all the war away?
29358	Is death, then, such a misery?
29358	Is it blind strayings o''er the sea that hither doth thee drive, Or bidding of the Gods?
29358	Is this the coming back again?
29358	Is this the good man''s guerdon then?
29358	Lo, here is Eryx''brother- land; Acestes is our host; 630 What banneth us to found our walls and lawful cities gain?
29358	My early glory.--Guest, to whom leav''st thou thy dying friend?
29358	Nay, where is gone thine hallowed faith, thy kinsomeness of yore?
29358	No less unto the wavy sea Menoetes, fearing hidden rocks, still turns away the bow: Gyas would shout him back again:"Menoetes, whither now?
29358	Now Nisus saith:"Doth very God so set the heart on fire, Euryalus, or doth each man make God of his desire?
29358	Now why the war that I forbade?
29358	O Father, hast thou nought of ruth of her, forsooth, and thee?
29358	O Father, is our dread of nothing worth When thou art thundering?
29358	O Jupiter, was this thy will, that nations doomed to live In peace hereafter, on that day in such a broil should strive?
29358	O children of Laomedon, the war then will ye gain?
29358	O evil Love, where wilt thou not drive on a mortal breast?
29358	O son, to me bringest thou back no more 490 Than this?
29358	Of ship- host burnt on Eryx shore why should I tell the tale?
29358	On whom of men, on whom of Gods, then laid I not the guilt?
29358	Or choose them sons- in- law, or brides from mothers''bosoms tear?
29358	Or doing what may I have might such toil to overbear?''
29358	Or great Alcides?
29358	Or house of Gracchus?
29358	Or of the king of wind and storm, or wild and windy crowd Æolia bred, or Iris sent adown the space of cloud?
29358	Or shall he cast himself amid the swords to die, And hasten down the way of wounds to lovely death anigh?
29358	Or thee, Serranus, casting seed adown the furrows long?
29358	Or what of Gods hath borne thee on unwitting to our shore?
29358	Or, holding peace within their hands, lade ships with weapon- gear?
29358	Our love, it hath not held thee back?
29358	Paphus thou hast, Idalium, and high Cythera fair, Then why with cities big with war and hearts of warriors deal?
29358	Phoebus''sister?
29358	Right to give Turnus-- but for thee how was Juturna strong?-- The sword he lost?
29358	Say, Muse, what God from Teucrian folk such sore destruction turned?
29358	Shall I bemocked my early lovers try, And go Numidian wedlock now on bended knee to buy: I, who so often scorned to take their bridal- bearing hands?
29358	Shall I give back, and shall this land see craven Turnus fled?
29358	Shall I see never more Xanthus or Simoïs, like the streams where Hector dwelt of yore?
29358	Shall fear forsooth forbid us rest in that Ausonian land?
29358	Shall keels of mortal fashioning gain immortality?
29358	Shall no walls more be called of Troy?
29358	Shall this be right?
29358	So much he spake, and went his way to meet the foeman''s shaft; But spake the other:"Bitter wretch, who took''st away my son, Why fright me now?
29358	So wretchedly I rush to arms with all intent to die; For what availeth wisdom now, what hope in fate may lie?
29358	The Fates forbid it me forsooth?
29358	The sackless Harpies will ye drive from their own land away?
29358	Thee, who hast wooed me for thy sire, my daughter for thy bride?
29358	Then Turnus answered, with his eyes fixed on the awful maid:"O glory of Italian land, how shall the thanks be paid Worthy thy part?
29358	Then brake the God on him:"Forsooth, tall Carthage wilt thou found, O lover, and a city fair raise up from out the ground?
29358	Then called the helmsman Palinure from lofty deck on high:"Ah, wherefore doth such cloud of storm gird all the heavens about?
29358	Then cries Iapis:"Loiter ye?
29358	Then fearfully Æneas stayed, and drank the tumult in:"O tell me, Maiden, what is there?
29358	Then spake Queen Juno, heavy wroth:"Why driv''st thou me to part My deep- set silence, and lay bare with words my grief of heart?
29358	Then spake the Father, overcome by Love that ne''er hath waned:"Why fish thy reasons from the deep?
29358	There in the open house they sit, and he himself begins:"O Dwellers in the House of Heaven, why backward thuswise wins Your purpose?
29358	They break in on me, and he their fellow is, Ulysses, preacher of all guilt.--O Gods, will ye not pay The Greeks for all?
29358	Thine hand that oft to Turnus''hand, thy kinsman, promise bore?
29358	Thy mastering will I know it holdeth good, O Jove the great!--was this the gift thou gav''st for maidenhood?
29358	To trust his walls and utmost point of war unto a boy?
29358	Unto whom giv''st thou Iulus''life, Thy father''s, yea and mine withal, that once was called thy wife?''
29358	Unto whom the Tuscan spake, when he Got sense again, and breathed the air, and o''er him heaven did see:"O bitter foe, why chidest thou?
29358	Was it thy very death I wrought?
29358	Was it to see thy brother''s end and most unhappy fate?
29358	Was there no dead man''s place for you on that Sigean plain?
29358	Was there no time for one last word amid my misery?
29358	We!--or the one who thwart the Greeks the wretched Trojans dashed?
29358	What God hath driven him to lie, what hardness of my might?
29358	What God sent you to Italy?
29358	What do I?
29358	What doth he?
29358	What earth hides thy body, mangled sore, And perished limbs?
29358	What end of toil then giv''st thou, King of heaven?
29358	What folk and from what home are ye?
29358	What force to dare, what stroke to snatch away The youth?
29358	What gift for Gods; what gin of war is he?''
29358	What hath fouled in such an evil wise Thy cheerful face?
29358	What hath yoked thy life to this wild shore?
29358	What heal is left in aught that may befall?
29358	What if a peace that shall endure, and wedlock surely bound, 99 We fashion?
29358	What images of sin?
29358	What joyful ages brought Thy days to birth?
29358	What madness changeth me?
29358	What man might hear it told Of Dolopes, or Myrmidons, or hard Ulysses''band, And keep the tears back?
29358	What men among men are ye then?
29358	What might have Trojan men to sin?
29358	What of the boy Ascanius?
29358	What one of all the Gods or men Æneas drave to go On warring ways, or bear himself as King Latinus''foe?
29358	What other walls, what other town have ye a hope to find?
29358	What praise of words is left to me to raise thee to the sky?
29358	What saw I bitterer to be borne in all the city spilt?
29358	What seek the souls, and why must some depart the river''s rim, While others with the sweep of oars the leaden waters skim?"
29358	What the wail yon city casts abroad?"
29358	What then is left of deed to do that yet I must abide?
29358	What then?
29358	What was the guilt of Lapithæ?
29358	What will ye, Father Neptune, now?"
29358	What winds, what fates gave thee the road to cross the ocean o''er?
29358	What, saw they not the war- walls of Troy- town, The fashioning of Neptune''s hand, amid the flame sink down?
29358	What, what will ye?"
29358	Whence this so sudden clear Of weather?
29358	Whence?
29358	Where hurrieth he?
29358	Where is the fierce heart?"
29358	Where shall I seek thee, gathering up that tangle of the ways 390 Through the blind wood?"
29358	Where shall I seek thee?
29358	Where shall I turn so left alone?
29358	Wherein hath Fortune worn thee so, That thou, midst sunless houses sad, confused lands, must go?"
29358	While I, who go forth Queen of Gods, the very Highest''s bride And sister, must I wage a war for all these many years With one lone race?
29358	Who drave away from Trojan keels so mighty great a flame?
29358	Who had the might to deal thee this?
29358	Who knoweth not Æneas''folk?
29358	Whom first, whom last, O bitter Maid, didst thou overthrow with spear?
29358	Whom fleest thou?
29358	Whom fleest thou?
29358	Whom unto thee when Troy yet was---- 340 The boy then, of his mother lost, hath he a thought of her?
29358	Why arm they not?
29358	Why bear our hands these useless spears, this steel not made for fight?
29358	Why bide I till Pygmalion comes to lay my walls alow, Till taken by Getulian kings, Iarbas''slave I go?
29358	Why doubt''st thou?
29358	Why fleest thou not in haste away, while haste is yet to win?
29358	Why gather not from all the town in chase?
29358	Why give me everlasting life, and death- doom take away?
29358	Why hide it now?
29358	Why kept I not the faith of old to my Sychæus sworn?"
29358	Why linger?
29358	Why quake our limbs, yea e''en before they feel the trumpet''s gale?
29358	Why ragest thou?
29358	Why tell those deaths unspeakable, and many a tyrant''s deed?
29358	Why was I not allowed to live without the bridal bed, 550 Sackless and free as beasts afield, with no woes wearièd?
29358	Why, with hearts unruled, raise ye the strife so sore?
29358	Wilt thou not first behold the place where worn by eld is he, Anchises, left?
29358	Wilt thou not see if yet thy wife abide Creusa, or Ascanius yet?
29358	Wilt thou not set thy speed aside, and''gainst me dare the fight On equal ground, and gird thyself for foot- fight face to face?
29358	With all the emptiness of hope his headlong heart he fed:"Where fleest thou, Æneas, then?
29358	Works Juno here, or Iris sent adown the cloudy way?
29358	Yea, and what brought it all about that thus in arms they clashed, 90 Europe and Asia?
29358	Yea, hast thou not within thy mind amidst whose bounds we are?
29358	Yea, or ye, twin thunderbolts of war, Ye Scipios, bane of Libyan land?
29358	ah me, where have I left thy face?
29358	and hast thou hoped with lies to cover o''er Such wickedness, and silently to get thee from my shore?
29358	and have I followed this o''er every land and sea?
29358	and is he gone?
29358	and is it peace or war?"
29358	and is thy Mars indeed A dweller in the windy tongue and feet well learned in speed, 390 The same today as yesterday?
29358	and shall I follow lone the joyous mariners?
29358	and why hath Fate held back your doom till now?
29358	and why with images and lies Dost thou beguile me?
29358	and with what word may he be bold to win Peace of the Queen all mad with love?
29358	by what craft shall I stay Thy light of life?
29358	com''st thou a messenger 310 Alive indeed?
29358	doth her own heart know the deed that all this wrath hath won?
29358	fellows, from the lofty ships come ye but even now?''
29358	forsooth What place, what land in all the earth but with our grief is stored?
29358	from what shore com''st thou then, Long- looked- for Hector?
29358	gave Troy so poor a flame To burn her men, that through the fire and through the swords ye came?
29358	hadst thou the heart to leave me lone and spent?
29358	hangs Turnus back again?
29358	hath any God the power such things to do?
29358	he cried,"what mighty grief stirs up the city so?
29358	his eyes-- what were they moved?
29358	hoping for what hope in Libya dost thou wear Thy days?
29358	how cast myself in such a monster''s way?
29358	is there left a soul that Juno fears Henceforth?
29358	is this the promised throne?"
29358	is this the triumph won?
29358	lack we aught in might or muster- roll 230 To match them?
29358	lives he and breathes he yet?
29358	might I see thee not on such a peril sent?
29358	must I wait till Turnus grows fain of the battle- play?
29358	no shame, no pity do they raise?"
29358	nor Dido doomed to die a bitter death?
29358	nor right hand given in faith Awhile agone?
29358	on every side they hedge the wall about Go we against them!--tarriest thou?
29358	or if from thee the holy light is fled, Where then is Hector?''
29358	or of nymphs whom shall I call thee now?
29358	or vanquished men, to give their might increase?
29358	or whither then is gone thy heed of me?
29358	or who might trow Cassandra then?
29358	or who would wish war against thee to hold, If only this may come to pass, and fate the deed may seal?
29358	or will one suppliant hand gifts on mine altar lay?"
29358	pass Cossus o''er?
29358	seaward then, or Troyward shall we fall?"
29358	tarrying for what hope among the enemy?
29358	that at last, so many died away, Such toil of city, toil of men, we see thy face today, We so forewearied?
29358	that men brake the plighted peace by theft?
29358	there breaks withal a voice from out her breast:''What, war to pay for slaughtered neat, war for our heifers slain?
29358	thy lordship and thy deeds hast thou forgotten quite?
29358	was it right that mortal wound a God''s own flesh should wrong?
29358	we it was who strove to wrack the fainting Trojan weal?
29358	what abyss of earth is deep enough to hide The wretched man?
29358	what country''s soil may bear Such savage ways?
29358	what crime wrought Calydon?
29358	what deed is left thine hand?
29358	what evil heart hast thou, With weapons thus to gird thyself, or whither wilt thou now?
29358	what folly shifts my mind?
29358	what hap hath caught thee up from such a man downcast?
29358	what is this that rolleth on, this misty, mirky ball?
29358	what madness hither sped?
29358	what man shall I come back again?
29358	what mean these hurts thou showest to mine eyes?''
29358	what mighty ones gave such an one today?
29358	what skills it man to trust in Gods compelled to good?
29358	what sloth is this delayeth so your ways?
29358	what stronghold keep we yet?''
29358	what wise shall he begin?
29358	what wouldst thou have them be?
29358	whence will he That we should seek us aid of toil; where turn to o''er the sea?
29358	where is thy fame sown broad Through all Trinacria, where the spoils hung up beneath thy roof?"
29358	where is thy trust in me, I prithee, O my God and Love?
29358	where to go?
29358	where wends our contest now?
29358	wherefore then is hand to hand not given And we to give and take in words that come from earth and heaven?"
29358	wherein our home set forth?
29358	whither?
29358	who driveth thee from these embraces fain?"
29358	who egged on these or those To fear or fight, or drave them on with edge of sword to close?
29358	who knoweth not Troy- town, The valour, and the men, and all the flame of such a war?
29358	why hold me back lest greater evil be?
29358	why leave thy plighted bride?
29358	why run ye not the ships down from their standing- place?
29358	why slayest thou with words?
29358	why this flight?
29358	why thus afoot, and why in weapons do ye wend, And whither go ye?"
29358	why tread I longer ways 480 Of speech, and stay the rising South with words that I would tell?''
29358	would''st have me trow in such a monster''s truth?
29358	Æneas calls me only of the peers?
29358	Æneas cried:"where hurriest thou again?
29358	Æneas wondered at the press, and moved thereby he spoke:"Say, Maid, what means this river- side, and gathering of the folk?
1616	''And what are ion, reon, doun?''
1616	''But then, why, Socrates, is language so consistent?
1616	''But, Socrates, as I was telling you, Cratylus mystifies me; I should like to ask him, in your presence, what he means by the fitness of names?''
1616	''How do you explain pur n udor?''
1616	''Which of us by taking thought''can make new words or constructions?
1616	''Will you go on to the elements-- sun, moon, stars, earth, aether, air, fire, water, seasons, years?''
1616	( Compare Plato, Laws):--''ATHENIAN STRANGER: And what then is to be regarded as the origin of government?
1616	ATHENIAN STRANGER: And have there not been thousands and thousands of cities which have come into being and perished during this period?
1616	ATHENIAN STRANGER: But you are quite sure that it must be vast and incalculable?
1616	ATHENIAN STRANGER: Why, do you think that you can reckon the time which has elapsed since cities first existed and men were citizens of them?
1616	And I think that I ought to stop and ask myself What am I saying?
1616	And Socrates?
1616	And even if this had been otherwise, who would learn of words when he might learn of things?
1616	And has not every place had endless forms of government, and been sometimes rising, and at other times falling, and again improving or waning?''
1616	And is there not an essence of colour and sound as well as of anything else which may be said to have an essence?
1616	And let me ask another question,--If we had no faculty of speech, how should we communicate with one another?
1616	And not the rest?
1616	And now let me see; where are we?
1616	And what do you consider to be the meaning of this word?
1616	And what is the final result of the enquiry?
1616	And which are more likely to be right-- the wiser or the less wise, the men or the women?
1616	Are not actions also a class of being?
1616	Are there any names which witness of themselves that they are not given arbitrarily, but have a natural fitness?
1616	Are we to count them like votes?
1616	Are we to count them, Cratylus; and is correctness of names to be determined by the voice of a majority?
1616	Are we to say of whichever sort there are most, those are the true ones?
1616	But I should like to know whether you are one of those philosophers who think that falsehood may be spoken but not said?
1616	But I wish that you would tell me, Socrates, what sort of an imitation is a name?
1616	But an image in fact always falls short in some degree of the original, and if images are not exact counterparts, why should names be?
1616	But are not such distinctions an anachronism?
1616	But are words really consistent; are there not as many terms of praise which signify rest as which signify motion?
1616	But do you not see that there is a degree of deception about names?
1616	But have we any more explanations of the names of the Gods, like that which you were giving of Zeus?
1616	But how does the carpenter make or repair the shuttle, and to what will he look?
1616	But how shall we further analyse them, and where does the imitator begin?
1616	But let me ask you what is the use and force of names?
1616	But let me ask you, what is the force of names, and what is the use of them?
1616	But then, how do the primary names indicate anything?
1616	But then, why do the Eritreans call that skleroter which we call sklerotes?
1616	But to what are you referring?
1616	But what do you say of the month and the stars?
1616	But what is kakon?
1616	But who is to be the judge of the proper form?
1616	But who makes a name?
1616	But why do you not give me another word?
1616	But why should we not discuss another kind of Gods-- the sun, moon, stars, earth, aether, air, fire, water, the seasons, and the year?
1616	CLEINIAS: How so?
1616	CLEINIAS: What do you mean?
1616	CRATYLUS: But, Socrates, am I not right in thinking that he must surely have known; or else, as I was saying, his names would not be names at all?
1616	CRATYLUS: How so?
1616	CRATYLUS: How so?
1616	CRATYLUS: What do you mean?
1616	CRATYLUS: Why, Socrates, how can a man say that which is not?--say something and yet say nothing?
1616	Can the thing beauty be vanishing away from us while the words are yet in our mouths?
1616	Consider this in the light of the previous instances: to what does the carpenter look in making the shuttle?
1616	Did you ever observe in speaking that all the words which you utter have a common character and purpose?
1616	Do you agree with him, or would you say that things have a permanent essence of their own?
1616	Do you agree with me that the letter rho is expressive of rapidity, motion, and hardness?
1616	Do you agree with me?
1616	Do you mean that the discovery of names is the same as the discovery of things?
1616	Do you not conceive that to be the meaning of them?
1616	Do you not perceive that images are very far from having qualities which are the exact counterpart of the realities which they represent?
1616	Do you not suppose this to be true?
1616	Do you think that likely?
1616	Does he not in these passages make a remarkable statement about the correctness of names?
1616	Does he not look to that which is naturally fitted to act as a shuttle?
1616	Does he not say that Hector''s son had two names--''Hector called him Scamandrius, but the others Astyanax''?
1616	Does not Cratylus agree with him that names teach us the nature of things?
1616	Does not the law give names, and does not the teacher receive them from the legislator?
1616	For example, what business has the letter rho in the word katoptron, or the letter sigma in the word sphigx?
1616	For is not falsehood saying the thing which is not?
1616	For is there not a true beauty and a true good, which is always beautiful and always good?
1616	For the Gods must clearly be supposed to call things by their right and natural names; do you not think so?
1616	For were we not saying just now that he made some names expressive of rest and others of motion?
1616	HERMOGENES: And what are the traditions?
1616	HERMOGENES: And what do you say of their opposites?
1616	HERMOGENES: And what is the true derivation?
1616	HERMOGENES: And where does Homer say anything about names, and what does he say?
1616	HERMOGENES: But what do you say of Hephaestus?
1616	HERMOGENES: But what do you say of kalon?
1616	HERMOGENES: But what is selene( the moon)?
1616	HERMOGENES: But what is the meaning of kakon, which has played so great a part in your previous discourse?
1616	HERMOGENES: But what shall we say of the next word?
1616	HERMOGENES: How do you make that out?
1616	HERMOGENES: How do you mean?
1616	HERMOGENES: How do you mean?
1616	HERMOGENES: How is that, Socrates?
1616	HERMOGENES: How plausible?
1616	HERMOGENES: How shall I reflect?
1616	HERMOGENES: How so?
1616	HERMOGENES: How so?
1616	HERMOGENES: How so?
1616	HERMOGENES: How so?
1616	HERMOGENES: May I ask you to examine another word about which I am curious?
1616	HERMOGENES: Must not demons and heroes and men come next?
1616	HERMOGENES: No, indeed; not I. SOCRATES: But tell me, friend, did not Homer himself also give Hector his name?
1616	HERMOGENES: Of what nature?
1616	HERMOGENES: Suppose that we make Socrates a party to the argument?
1616	HERMOGENES: Then I rather think that I am of one mind with you; but what is the meaning of the word''hero''?
1616	HERMOGENES: Very good; and what do we say of Demeter, and Here, and Apollo, and Athene, and Hephaestus, and Ares, and the other deities?
1616	HERMOGENES: Very true; but what is the derivation of zemiodes?
1616	HERMOGENES: Well, and what of them?
1616	HERMOGENES: Well, but what is lusiteloun( profitable)?
1616	HERMOGENES: What device?
1616	HERMOGENES: What do you mean?
1616	HERMOGENES: What do you mean?
1616	HERMOGENES: What do you mean?
1616	HERMOGENES: What do you mean?
1616	HERMOGENES: What do you mean?
1616	HERMOGENES: What do you say of edone( pleasure), lupe( pain), epithumia( desire), and the like, Socrates?
1616	HERMOGENES: What do you say of pur( fire) and udor( water)?
1616	HERMOGENES: What do you think of doxa( opinion), and that class of words?
1616	HERMOGENES: What is Ares?
1616	HERMOGENES: What is it?
1616	HERMOGENES: What is the inference?
1616	HERMOGENES: What is the inference?
1616	HERMOGENES: What is the meaning of Dionysus and Aphrodite?
1616	HERMOGENES: What of that?
1616	HERMOGENES: What other appellation?
1616	HERMOGENES: What then?
1616	HERMOGENES: What was the name?
1616	HERMOGENES: What way?
1616	HERMOGENES: Which are they?
1616	HERMOGENES: Why do you say so?
1616	HERMOGENES: Why not?
1616	HERMOGENES: Why, Socrates?
1616	HERMOGENES: Why, how is that?
1616	HERMOGENES: Yes; but what do you say of the other name?
1616	HERMOGENES: Yes; what other answer is possible?
1616	Have we not been saying that the correct name indicates the nature of the thing:--has this proposition been sufficiently proven?
1616	Have you remarked this fact?
1616	How could there be names for all the numbers unless you allow that convention is used?
1616	How did the roots or substantial portions of words become modified or inflected?
1616	How they originated, who can tell?
1616	How, he would probably have argued, could men devoid of art have contrived a structure of such complexity?
1616	I utter a sound which I understand, and you know that I understand the meaning of the sound: this is what you are saying?
1616	Is Plato an upholder of the conventional theory of language, which he acknowledges to be imperfect?
1616	Is it the best sort of information?
1616	Is language conscious or unconscious?
1616	Is not all that quite possible?
1616	Is the giving of the names of streams to both of them purely accidental?
1616	Let me explain what I mean: of painters, some are better and some worse?
1616	Let me put the matter as follows: All objects have sound and figure, and many have colour?
1616	Let us consider:--does he not himself suggest a very good reason, when he says,''For he alone defended their city and long walls''?
1616	May I not say to him--''This is your name''?
1616	May we suppose that Plato, like Lucian, has been amusing his fancy by writing a comedy in the form of a prose dialogue?
1616	Now that we have a general notion, how shall we proceed?
1616	Now, if the men called him Astyanax, is it not probable that the other name was conferred by the women?
1616	Or about Batieia and Myrina?
1616	Or if this latter explanation is refuted by his silence, then in what relation does his account of language stand to the rest of his philosophy?
1616	Or may we be so bold as to deny the connexion between them?
1616	Regarding the name as an instrument, what do we do when we name?
1616	SOCRATES: Again, is there not an essence of each thing, just as there is a colour, or sound?
1616	SOCRATES: And I ask again,''What do we do when we weave?''
1616	SOCRATES: And a true proposition says that which is, and a false proposition says that which is not?
1616	SOCRATES: And among legislators, there are some who do their work better and some worse?
1616	SOCRATES: And are both modes of assigning them right, or only the first?
1616	SOCRATES: And are not the good wise?
1616	SOCRATES: And are not the works of intelligence and mind worthy of praise, and are not other works worthy of blame?
1616	SOCRATES: And are the men or the women of a city, taken as a class, the wiser?
1616	SOCRATES: And at what point ought he to lose heart and give up the enquiry?
1616	SOCRATES: And conversely you may attribute the likeness of the man to the woman, and of the woman to the man?
1616	SOCRATES: And do you know that the ancients said duogon and not zugon?
1616	SOCRATES: And do you not believe with Anaxagoras, that mind or soul is the ordering and containing principle of all things?
1616	SOCRATES: And do you not suppose that good men of our own day would by him be said to be of golden race?
1616	SOCRATES: And do you not think that many a one would escape from Hades, if he did not bind those who depart to him by the strongest of chains?
1616	SOCRATES: And does this art grow up among men like other arts?
1616	SOCRATES: And him who knows how to ask and answer you would call a dialectician?
1616	SOCRATES: And how does the legislator make names?
1616	SOCRATES: And how to answer them?
1616	SOCRATES: And how to put into wood forms of shuttles adapted by nature to their uses?
1616	SOCRATES: And if a man were to call him Hermogenes, would he not be even speaking falsely?
1616	SOCRATES: And if by the greatest of chains, then by some desire, as I should certainly infer, and not by necessity?
1616	SOCRATES: And if speaking is a sort of action and has a relation to acts, is not naming also a sort of action?
1616	SOCRATES: And if when I speak you know my meaning, there is an indication given by me to you?
1616	SOCRATES: And is any desire stronger than the thought that you will be made better by associating with another?
1616	SOCRATES: And is every man a carpenter, or the skilled only?
1616	SOCRATES: And is every man a legislator, or the skilled only?
1616	SOCRATES: And is every man a smith, or only the skilled?
1616	SOCRATES: And is not Apollo the purifier, and the washer, and the absolver from all impurities?
1616	SOCRATES: And is not naming a part of speaking?
1616	SOCRATES: And is not that the reason, Hermogenes, why no one, who has been to him, is willing to come back to us?
1616	SOCRATES: And is not the part of a falsehood also a falsehood?
1616	SOCRATES: And may not a similar description be given of an awl, and of instruments in general?
1616	SOCRATES: And may not the same be said of a king?
1616	SOCRATES: And must not Homer have imagined the Trojans to be wiser than their wives?
1616	SOCRATES: And must not this be the mind of Gods, or of men, or of both?
1616	SOCRATES: And naming is an art, and has artificers?
1616	SOCRATES: And not the rest?
1616	SOCRATES: And now suppose that I ask a similar question about names: will you answer me?
1616	SOCRATES: And speech is a kind of action?
1616	SOCRATES: And suppose the shuttle to be broken in making, will he make another, looking to the broken one?
1616	SOCRATES: And that lamda was expressive of smoothness, and softness, and the like?
1616	SOCRATES: And that principle we affirm to be mind?
1616	SOCRATES: And that which has to be named has to be named with something?
1616	SOCRATES: And that which has to be woven or pierced has to be woven or pierced with something?
1616	SOCRATES: And the name of anything is that which any one affirms to be the name?
1616	SOCRATES: And the principle of beauty does the works of beauty?
1616	SOCRATES: And the proper letters are those which are like the things?
1616	SOCRATES: And the shuttle is the instrument of the weaver?
1616	SOCRATES: And the work of the legislator is to give names, and the dialectician must be his director if the names are to be rightly given?
1616	SOCRATES: And there are many desires?
1616	SOCRATES: And there are true and false propositions?
1616	SOCRATES: And therefore by the greatest desire, if the chain is to be the greatest?
1616	SOCRATES: And this artist of names is called the legislator?
1616	SOCRATES: And this holds good of all actions?
1616	SOCRATES: And this is he who knows how to ask questions?
1616	SOCRATES: And we saw that actions were not relative to ourselves, but had a special nature of their own?
1616	SOCRATES: And what do you say of the insertion of the lamda?
1616	SOCRATES: And what is custom but convention?
1616	SOCRATES: And what is the nature of this truth or correctness of names?
1616	SOCRATES: And what is the reason of this?
1616	SOCRATES: And what of those who follow out of the course of nature, and are prodigies?
1616	SOCRATES: And when the piercer uses the awl, whose work will he be using well?
1616	SOCRATES: And when the teacher uses the name, whose work will he be using?
1616	SOCRATES: And when the weaver uses the shuttle, whose work will he be using well?
1616	SOCRATES: And which, then, did he make, my good friend; those which are expressive of rest, or those which are expressive of motion?
1616	SOCRATES: And who are they?
1616	SOCRATES: And who is he?
1616	SOCRATES: And who uses the work of the lyre- maker?
1616	SOCRATES: And who will be best able to direct the legislator in his work, and will know whether the work is well done, in this or any other country?
1616	SOCRATES: And who will direct the shipwright?
1616	SOCRATES: And will a man speak correctly who speaks as he pleases?
1616	SOCRATES: And will there be so many names of each thing as everybody says that there are?
1616	SOCRATES: And with which we name?
1616	SOCRATES: And with which we weave?
1616	SOCRATES: And would you further acknowledge that the name is an imitation of the thing?
1616	SOCRATES: And would you hold that the very good were the very wise, and the very evil very foolish?
1616	SOCRATES: And would you say that the giver of the first names had also a knowledge of the things which he named?
1616	SOCRATES: And you would say that pictures are also imitations of things, but in another way?
1616	SOCRATES: Are they altogether alike?
1616	SOCRATES: Are you maintaining that falsehood is impossible?
1616	SOCRATES: Athene?
1616	SOCRATES: But again, that which has to be cut has to be cut with something?
1616	SOCRATES: But are these the only primary names, or are there others?
1616	SOCRATES: But do you not allow that some nouns are primitive, and some derived?
1616	SOCRATES: But how about truth, then?
1616	SOCRATES: But how could he have learned or discovered things from names if the primitive names were not yet given?
1616	SOCRATES: But how would you expect to know them?
1616	SOCRATES: But if Protagoras is right, and the truth is that things are as they appear to any one, how can some of us be wise and some of us foolish?
1616	SOCRATES: But if that is true, Cratylus, then I suppose that things may be known without names?
1616	SOCRATES: But is a proposition true as a whole only, and are the parts untrue?
1616	SOCRATES: But let us see, Cratylus, whether we can not find a meeting- point, for you would admit that the name is not the same with the thing named?
1616	SOCRATES: But the art of naming appears not to be concerned with imitations of this kind; the arts which have to do with them are music and drawing?
1616	SOCRATES: But who then is to determine whether the proper form is given to the shuttle, whatever sort of wood may be used?
1616	SOCRATES: But would you say, Hermogenes, that the things differ as the names differ?
1616	SOCRATES: Can not you at least say who gives us the names which we use?
1616	SOCRATES: Do we not give information to one another, and distinguish things according to their natures?
1616	SOCRATES: Do you admit a name to be the representation of a thing?
1616	SOCRATES: Do you not know that the heroes are demigods?
1616	SOCRATES: Do you not know what he says about the river in Troy who had a single combat with Hephaestus?
1616	SOCRATES: Do you not remember that he speaks of a golden race of men who came first?
1616	SOCRATES: Do you observe that only the ancient form shows the intention of the giver of the name?
1616	SOCRATES: Does not the law seem to you to give us them?
1616	SOCRATES: Does what I am saying apply only to the things themselves, or equally to the actions which proceed from them?
1616	SOCRATES: First look at the matter thus: you may attribute the likeness of the man to the man, and of the woman to the woman; and so on?
1616	SOCRATES: How would you answer, if you were asked whether the wise or the unwise are more likely to give correct names?
1616	SOCRATES: How would you have me begin?
1616	SOCRATES: I will tell you my own opinion; but first, I should like to ask you which chain does any animal feel to be the stronger?
1616	SOCRATES: I will tell you; but I should like to know first whether you can tell me what is the meaning of the pur?
1616	SOCRATES: In as far as they are like, or in as far as they are unlike?
1616	SOCRATES: Is a proposition resolvable into any part smaller than a name?
1616	SOCRATES: Is not mind that which called( kalesan) things by their names, and is not mind the beautiful( kalon)?
1616	SOCRATES: Let me ask you what is the cause why anything has a name; is not the principle which imposes the name the cause?
1616	SOCRATES: Let me ask you, then, which did Homer think the more correct of the names given to Hector''s son-- Astyanax or Scamandrius?
1616	SOCRATES: Might not that be justly called the true or ideal shuttle?
1616	SOCRATES: Names, then, are given in order to instruct?
1616	SOCRATES: Nor uttered nor addressed?
1616	SOCRATES: Or that one name is better than another?
1616	SOCRATES: Ought we not to begin with the consideration of the Gods, and show that they are rightly named Gods?
1616	SOCRATES: Physic does the work of a physician, and carpentering does the works of a carpenter?
1616	SOCRATES: Shall we begin, then, with Hestia, according to custom?
1616	SOCRATES: Shall we leave them, then?
1616	SOCRATES: Speak you of the princely lord of light( Phaeos istora)?
1616	SOCRATES: Still you have found them?
1616	SOCRATES: Suppose that I ask,''What sort of instrument is a shuttle?''
1616	SOCRATES: Tell me, then, did the first legislators, who were the givers of the first names, know or not know the things which they named?
1616	SOCRATES: That is to say, the mode of assignment which attributes to each that which belongs to them and is like them?
1616	SOCRATES: The same names, then, ought to be assigned to those who follow in the course of nature?
1616	SOCRATES: The two words selas( brightness) and phos( light) have much the same meaning?
1616	SOCRATES: Then a name is a vocal imitation of that which the vocal imitator names or imitates?
1616	SOCRATES: Then all names are rightly imposed?
1616	SOCRATES: Then could I have been right in what I was saying?
1616	SOCRATES: Then he must have thought Astyanax to be a more correct name for the boy than Scamandrius?
1616	SOCRATES: Then how came the giver of the names, if he was an inspired being or God, to contradict himself?
1616	SOCRATES: Then how can that be a real thing which is never in the same state?
1616	SOCRATES: Then in a proposition there is a true and false?
1616	SOCRATES: Then let us proceed; and where would you have us begin, now that we have got a sort of outline of the enquiry?
1616	SOCRATES: Then like other artists the legislator may be good or he may be bad; it must surely be so if our former admissions hold good?
1616	SOCRATES: Then mind is rightly called beauty because she does the works which we recognize and speak of as the beautiful?
1616	SOCRATES: Then that is the explanation of the name Pallas?
1616	SOCRATES: Then the actions also are done according to their proper nature, and not according to our opinion of them?
1616	SOCRATES: Then the artist of names may be sometimes good, or he may be bad?
1616	SOCRATES: Then the irreligious son of a religious father should be called irreligious?
1616	SOCRATES: Then the name is a part of the true proposition?
1616	SOCRATES: Then the teacher, when he gives us a name, uses the work of the legislator?
1616	SOCRATES: Then the weaver will use the shuttle well-- and well means like a weaver?
1616	SOCRATES: Then you do not think that some laws are better and others worse?
1616	SOCRATES: Then, if propositions may be true and false, names may be true and false?
1616	SOCRATES: Very good: then a name is an instrument?
1616	SOCRATES: Well, and about this river-- to know that he ought to be called Xanthus and not Scamander-- is not that a solemn lesson?
1616	SOCRATES: Well, and have you ever found any very good ones?
1616	SOCRATES: Well, and if any one could express the essence of each thing in letters and syllables, would he not express the nature of each thing?
1616	SOCRATES: Well, but do you suppose that you will be able to analyse them in this way?
1616	SOCRATES: What is that which holds and carries and gives life and motion to the entire nature of the body?
1616	SOCRATES: What is that with which we pierce?
1616	SOCRATES: What may we suppose him to have meant who gave the name Hestia?
1616	SOCRATES: What more names remain to us?
1616	SOCRATES: What of that, Cratylus?
1616	SOCRATES: What shall follow the Gods?
1616	SOCRATES: What shall we take next?
1616	SOCRATES: Whether the giver of the name be an individual or a city?
1616	SOCRATES: Why clearly he who first gave names gave them according to his conception of the things which they signified-- did he not?
1616	SOCRATES: Why, Hermogenes, I do not as yet see myself; and do you?
1616	SOCRATES: Why, what is the difference?
1616	SOCRATES: Would you say the large parts and not the smaller ones, or every part?
1616	SOCRATES: You are aware that speech signifies all things( pan), and is always turning them round and round, and has two forms, true and false?
1616	SOCRATES: You know how Hesiod uses the word?
1616	SOCRATES: You know the word maiesthai( to seek)?
1616	SOCRATES: You mean to say, how should I answer him?
1616	SOCRATES: You want me first of all to examine the natural fitness of the word psuche( soul), and then of the word soma( body)?
1616	Shall I take first of all him whom you mentioned first-- the sun?
1616	Shall we not be deceived by him?
1616	Should we not use signs, like the deaf and dumb?
1616	Socrates asks, whether the things differ as the words which represent them differ:--Are we to maintain with Protagoras, that what appears is?
1616	Suddenly, on some occasion of interest( at the approach of a wild beast, shall we say?
1616	Take, for example, the word katoptron; why is the letter rho inserted?
1616	Then how came the giver of names to contradict himself, and to make some names expressive of rest, and others of motion?
1616	Very good: and which shall I take first?
1616	Was I not telling you just now( but you have forgotten), that I knew nothing, and proposing to share the enquiry with you?
1616	Was there a correctness in words, and were they given by nature or convention?
1616	We can understand one another, although the letter rho accent is not equivalent to the letter s: why is this?
1616	Well, then, there is the letter lambda; what business has this in a word meaning hardness?
1616	Were we mistaken?
1616	Were we right or wrong in saying so?
1616	What did he mean who gave the name Hestia?
1616	What do you say to another?
1616	What do you say, Cratylus?
1616	What do you say?
1616	What do you think?
1616	What else but the soul?
1616	What is the result of recent speculations about the origin and nature of language?
1616	What names will afford the most crucial test of natural fitness?
1616	What principle of correctness is there in those charming words, wisdom, understanding, justice, and the rest?''
1616	What principle of correctness is there in those charming words-- wisdom, understanding, justice, and the rest of them?
1616	What remains after justice?
1616	What will this imitator be called?
1616	What, then, is a name?
1616	Which of these two notions do you prefer?
1616	Why are some verbs impersonal?
1616	Why are there only so many parts of speech, and on what principle are they divided?
1616	Why do substantives often differ in meaning from the verbs to which they are related, adverbs from adjectives?
1616	Why do words differing in origin coalesce in the same sound though retaining their differences of meaning?
1616	Why does the meaning of words depart so widely from their etymology?
1616	Why is the number of words so small in which the sound is an echo of the sense?
1616	Will he not look at the ideal which he has in his mind?
1616	Will not a man be able to judge best from a point of view in which he may behold the progress of states and their transitions to good and evil?
1616	Will not he be the man who knows how to direct what is being done, and who will know also whether the work is being well done or not?
1616	Will not the user be the man?
1616	Will you help me in the search?
1616	Would that be your view?
1616	Would you not say so?
1616	You know the distinction of soul and body?
1616	You were saying, if you remember, that he who gave names must have known the things which he named; are you still of that opinion?
1616	and are they relative to individuals, as Protagoras tells us?
1616	and how did they receive separate meanings?
1616	and is correctness of names the voice of the majority?
1616	and the teacher will use the name well-- and well means like a teacher?
1616	and to what does he look?
1616	and which confines him more to the same spot,--desire or necessity?
1616	and will they be true names at the time of uttering them?
1616	have you ever been driven to admit that there was no such thing as a bad man?
1616	or does he mean to imply that a perfect language can only be based on his own theory of ideas?
1616	or is there any other?
1616	or will he look to the form according to which he made the other?
1616	the carpenter who makes, or the weaver who is to use them?
1616	would these words be true or false?
1616	you would acknowledge that there is in words a true and a false?
602	For deeds like these, shall Sulla now be styled''Darling of Fortune'',''Saviour of the State''? 602 What this hope,"she cried,"Roman, that moves thy breast to know the fates?
602	What youth,he cries,"Dares strike me down, and through his captain''s wounds Attest his love for death?"
602	Where dost thou snatch me, Paean, to what shore Through airy regions borne? 602 Why delay the fates, Thou cause of evil to the suffering world?
602	Why now renew The tale of Catulus''s shade appeased? 602 Wretch, and dost thou deem Me wanting in a brave man''s heart?"
602	( 11) So Cicero:"Shall I, who have been called saviour of the city and father of my country, bring into it an army of Getae Armenians and Colchians?"
602	( 12)"Petenda est"?
602	( 18)"Hath Jove no thunder?"
602	( 8) Who would think Your hands were stained with blood?
602	-- Is this thy consort, Magnus, this thy faith In her fond loving heart?
602	--"is it fit that you should beg for the lives of your leaders?"
602	Against all the gods Is this their influence, or on one alone Who to his will constrains the universe, Himself constrained?
602	All men must bear what chance or fate may bring, The sudden peril and the stroke of death; But shall the ruler of the world attempt The raging ocean?
602	Amyclas from his couch of soft seaweed Arising, calls:"What shipwrecked sailor seeks My humble home?
602	And could ye not with victory gained return, Restorers of her liberty, to Rome?
602	And did Pompeius name Thee his successor, thee?
602	And dost thou dare when heaven''s high thunder rolls, Thou, puny boy, to mingle with its tones Thine impure utterance?
602	And dost thou doubt, since thou art in my power, Thou art my victim?
602	And dost thou not know The purpose of such havoc?
602	And dost thou sue for peace?''
602	And dost thou think We only know not what degree of crime Will fetch the highest price?
602	And doth its term Make difference?
602	And fling a challenge to the conquering chief And all his proud successes?
602	And has our shame Brought us to this, that some barbarian foe Shall venge Hesperia''s wrongs ere Rome her own?
602	And have I seemed Tender, unfit to bear the morning heat?
602	And have they left thee, Rome, without a blow?
602	And shall there be no end Of these long years of power and of crime?
602	And shall this For ever be my lot?
602	And those dread tortures which the living frame Of Marius( 12) suffered at the tomb of him Who haply wished them not?
602	And thou, proud conqueror, who would''st deny The rites of burial to thousands slain, Why flee thy field of triumph?
602	And what of harvests( 13) blighted through the world And ghastly famine made to serve his ends?
602	And what shall be Septimius''fame hereafter?
602	And when rushing on thine end Was I to live?
602	And when the share Cease to upturn the slaughtered hosts of Rome?
602	And who would fear Thy haunts, Salpuga?
602	And why thyself didst seek Italia''s shores?
602	And, king, hast thou no fear At such a ruin of so great a name?
602	Art thou for peace, Holding thy footsteps in a tottering world Unshaken?
602	Art thou not shamed That strife should please thee only, now condemned Even by thy minions?
602	Art thou the Senate''s comrade or her lord?
602	At the sight the Gauls Grieved; but the garrison within the walls Rejoiced: for thus shall men insult the gods And find no punishment?
602	Both Consuls stand Here; here for battle stand your lawful chiefs: And shall this Caesar drag the Senate down?
602	But Caesar now, Thinking the peril worthy of his fates:"Are such the labours of the gods?"
602	But Cato hailed them from the furthest beach:"Untamed Cilician, is thy course now set For Ocean theft again; Pompeius gone, Once more a pirate?"
602	But Cato, full Of godlike thoughts borne in his quiet breast, This answer uttered, worthy of the shrines:"What, Labienus, dost thou bid me ask?
602	But Cornelia still Withstood his bidding, and with arms outspread Frenzied she cried:"And whither without me, Cruel, departest?
602	But for the boon of death, who''d dare the sea Of prosperous chance?
602	But grant that strangers shun thy destinies And only Romans fight-- shall not the son Shrink ere he strike his father?
602	But has the pole Been moved, or in its nightly course some star Turned backwards, that such mighty deeds should pass Here on Thessalian earth?
602	But he, though heaven and hell thus bode defeat, More bent on war, with mind assured of ill,"Why dread vain phantoms of a dreaming brain?
602	But in what land, what region of the sky, Where left we Africa?
602	But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space?
602	But such name as his Who ever merited by successful war Or slaughtered peoples?
602	But thou, Caesar, to what gods of ill Didst thou appeal?
602	But whither now dost bid me shape the yards And set the canvas?"
602	But who had power like him?
602	But why entreat the gods?
602	But why then took we arms For love of liberty?
602	But why these battle lines, No foe to vanquish-- Rome on either hand?
602	But you, who still might hope For pardon if defeated-- what can match Your deep dishonour?
602	But, Brutus, where, Where was thy sword?
602	By what hateful crime Didst thou offend that thus on thee alone Was laid such carnage?
602	By what length of years Shalt thou be cleansed from the curse of war?
602	By what name This deed be called, if Brutus wrought a crime?
602	By what trust in us Cam''st thou, unhappy?
602	Caesar called him by name and said:"Well, Crastinus, shall we win today?"
602	Caesar stood and saw The dark blood welling forth and death at hand, And thus in words of scorn:"And dost thou lie, Domitius, there?
602	Caesar to the Nile Has won before us; for what other hand May do such work?
602	Can danger fright Her and not thee?
602	Can fame Grow by achievement?
602	Can violence to the good Do injury?
602	Could Gallia hold Thine armies ten long years ere victory came, That little nook of earth?
602	Could ye not have spoiled, To deck your trophies, haughty Babylon?
602	Dark in the calendar of Rome for aye, The days when Allia and Cannae fell: And shall Pharsalus''morn, darkest of all, Stand on the page unmarked?
602	Did I deserve Thus to be left of thee, and didst thou seek To spare me?
602	Did I not trust it with so sweet a pledge And find it faithful?
602	Did Pompeius hope, Thus severed by the billows from the foe, To make his safety sure?
602	Did not the shade of Crassus, wandering still,( 2) Cry for his vengeance?
602	Did the Bruti strike In vain for liberty?
602	Didst favour gain By sacrifice in this thine impious war?
602	Didst think perchance that grief Might help thy cause''mid lovers of his name?
602	Didst thou with impious war pursue the man Whom''twas thy lot to mourn?
602	Didst thou, Fortune, for the sake Of nations, spare to dread Pharsalus field This savage monster''s blows?
602	Do Fortune''s threats avail Outweighed by virtue?
602	Do Libyan whirlpools with deceitful tides Uncertain separate us?
602	Do thus Our fates press on the world?
602	Do ye hear?
602	Do ye turn Your backs on death, and are ye not ashamed Not to be found where slaughtered heroes lie?
602	Does Fortune drive Thee, Magnus, to the Parthians''feet alone?
602	Does he take heart from Gaul: For years on years rebellious, and a life Spent there in labour?
602	Dost delay Nor hasten to the chamber of thy Queen?
602	Dost dread the gods, Or think they favour not the Senate''s cause?
602	Dost fear the man Who takes his title to be feared from thee?
602	Dost thou not, impious, upon thy heart Pompeius''image, and upon thy soul Bear ineffaceable?
602	Doth it not suffice To aim at deeds of bravery?
602	Doth some bond Control the deities?
602	Doth the carnage fail, The world escaping?
602	Ere the fight was fought We joined not either army-- shall we now Make Magnus friend whom all the world deserts?
602	Find we no cure for wounds?
602	Find''st thou not Some solace thus in parting from the fight Nor seeing all the horrors of its close?
602	Flies not this wretched soul before your whips The void of Erebus?
602	Fly?
602	For such alliance wilt thou risk a death, With all the world between thee and thy home?
602	For these, a tomb in middle field of Mars Record his fame?
602	For to whom on earth If not to blameless Cato, shall the gods Entrust their secrets?
602	For what blame Can rest on thee or Caesar, worse than this That in the clash of conflict ye forgot For Crassus''slaughtered troops the vengeance due?
602	For what crime?
602	From Libyan ruins did not Marius rise Again recorded Consul on the page Full of his honours?
602	Had''st thou no trust in us?
602	Have then your efforts given Strength to my cause?
602	His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war?
602	His latest prize Shall I be, Caesar, I, who would not quit My conquering eagles at his proud command?
602	How seemed it just to thee, Olympus''king, That suffering mortals at thy doom should know By omens dire the massacre to come?
602	How shall he Enter the city, who on such a field Finds happiness?
602	If for him were meant An empire o''er the world, had they not put An end to Magnus''life?
602	If from every land Thou dost debar me, why didst turn aside In flight to Lesbos?
602	If nor the rout nor dread Pharsalia''s field Nor yet Pompeius''death shall close the war, Whence comes the end?
602	If thou place me there, The spouse of Magnus, shall not all the world Well know the secret Mitylene holds?
602	In Thessalia''s field Gave we such right to the Pellaean blade?
602	In what plague, ye gods, In what destruction shall ye wreak your ire?
602	Is Rome thus fallen That in our civil frays the Phaxian sword Finds place, or Egypt?
602	Is civil conquest then so base and vile?
602	Is it well that I should die Even while you pray for fortune?
602	Is longest life worth aught?
602	Is loyalty too weak?
602	Is such thy madness, Caesar?
602	Is the cause Lost in one battle and beyond recall?
602	Is the deep Untried to which I call?
602	Is their pleasure so, Or must they listen?
602	Long ago I ran my ships midway through sands and shoals To harbours held by foes; and dost thou fear My friendly camp?
602	Long since our mutual fates Hang by one chain; and dost thou bid me now The thunder- bolts of ruin to withstand Without thee?
602	Magnus as partner in the rule of Rome I had not brooked; and shall I tolerate Thee, Ptolemaeus?
602	Magnus might have used To evil ends your blood; refuse ye now, With liberty so near, your country''s call?
602	Magnus''fortunes lost, Why doom all else beside him?"
602	Me do ye think Such as yourselves, and slow to meet the fates?
602	Mr. Haskins says,"shall you have to beg for them?"
602	Noble blood True, is not ours: what boots it?
602	Nor bear thyself the bleeding trophy home?
602	Nor drag Amasis from the Pyramids, And all their ancient Kings, to swim the Nile?
602	Nor leave me here, but take me to the camp, Thy fond companion: why should Magnus''wife Be nearer, Cato, to the wars than thine?"
602	Now holds this boy Her sceptre, owed to thee; his guardian thou: And who shall fear this shadow of a name?
602	Old, does he call me?
602	On Mimas shall he hurl His fires, on Rhodope and Oeta''s woods Unmeriting such chastisement, and leave This life to Cassius''hand?
602	On the waves alone Am I thy fit companion?"
602	One day''s defeat Condemned the world to ruin?
602	Or does he boast because his citizens Were driven in arms to leave their hearths and homes?
602	Or dost thou place Throughout the world, for thy mysterious ends, Some ministering swords for civil war?
602	Or haply, moved by envy of the king, Griev''st that to other hands than thine was given To shed the captive''s life- blood?
602	Or wert thou dumb That Fortune''s sword for civil strife might wreak Just vengeance, and a Brutus''arm once more Strike down the tyrant?
602	Or wilt thou with the leaders''crimes And with the people''s fury take thy part, And by thy presence purge the war of guilt?
602	Or, is Chance sovereign over all, and we The sport of Fortune and her turning wheel?
602	Rome''neath the ruin of Pompeius lies: Shalt thou, king, uphold him?
602	See ye how the gods Weigh down Italia''s loss by all the world Thrown in the other scale?
602	Seek ye by barricades And streams to keep me back?
602	Shall Armenia care Who leads her masters, or barbarians shed One drop of blood to make Pompeius chief O''er our Italia?
602	Shall Cato for war''s sake make war alone?
602	Shall Earth yawn open and engulph the towns?
602	Shall Eastern hordes and greedy hirelings keep Their loved Pompeius ever at the helm?
602	Shall I spare Great Alexander''s fort, nor sack the shrine And plunge his body in the tideless marsh?
602	Shall Scythian tribes desert their distant north, And Getae haste to view the fall of Rome, And I look idly on?
602	Shall bloodless victories in civil war Be shunned, not sought?
602	Shall chariots of triumph be for him Though youth and law forbad them?
602	Shall he seize On Rome''s chief honours ne''er to be resigned?
602	Shall men have fear of tombs and dread to move The dust of those who should be with the gods?
602	Shall scorching heat usurp the temperate air And fields refuse their timely fruit?
602	Shall she not condemn Those who ne''er sought her favours?
602	Shall some barbarian earth or lowly grave Enclose thee perishing?
602	Shall the only king Who failed Emathia, while the fates yet hid Their favouring voices, brave the victor''s power, And join with thine his fortune?
602	Shall they shrink from blood, They from the sword recoil?
602	Shall thus the tyrant''s fall Just at our hands, become a Pharian crime, Reft of example?
602	Shall unknown nations, touched by western strife, And monarchs born beneath another clime Brave the dividing seas to join the war?
602	Shalt thou dare To stir Pharsalia''s ashes and to call War to thy kingdom?
602	So he spake E''en at such time in accents of command, For how could Caesar else?
602	So long shall Caesar plunge the world in war?
602	Still stands our country mistress of the world, Or are we fallen, Rome with Magnus''death Rapt to the shades?"
602	Swift into the wave He leaps and cries,"Where, brother, is our sire?
602	Sworn to meet the sword Why, lingering, fall we thus?
602	The streams Flow mixed with poison?
602	Then Brutus to the pilot of his ship:"Dost suffer them to range the wider deep, Contending with the foe in naval skill?
602	Then thus, with broken sighs the Vision spake:"What seek ye, men of Rome?
602	These are at peace; but, Mars, why art thou bent On kindling thus the Scorpion, his tail Portending evil and his claws aflame?
602	Think you your dastard flight shall give me pause?
602	This alone Thou hast, accursed one, which men can see Unharmed; for who upon that gaping mouth Looked and could dread?
602	Thou forbad''st me share Thy risks Thessalian; dost again command That I should part from thee?
602	Thou only?
602	Thou wert our leader for the civil war: Mid Scythia''s peoples dost thou bruit abroad Wounds and disasters which are ours alone?
602	To unknown risks Art thou commanded?
602	To whom who met her glance, Was death permitted?
602	Too little for the war Is our destruction?
602	Trust to the sword the fortunes of the world?
602	Was none of all thy friends Deserving held to join his fate with thine?
602	Was this forsooth the object of thy toil O''er lands and oceans, that without thy ken He should not perish?
602	Was''t strange that peoples whom their latest day Of happy life awaited( if their minds Foreknew the doom) should tremble with affright?
602	Were these humble lives Left here unguarded while thy limbs were given, Unsought for, to be scattered by the storm?
602	Were yet the stars in doubt on Magnus''fate Not yet decreed, and did the gods yet shrink From that, the greatest crime?
602	What availed, Murrus, the lance by which thou didst transfix A Basilisk?
602	What boots it us that by an army''s blood The Rhine and Rhone and all the northern lands Thou hast subdued?
602	What conquests now remain, What wars not civil can my kinsman wage?"
602	What cottage homes their joys, what fields their fruit Shall to our veterans yield?
602	What end shall be Of arms and armies?
602	What furies didst thou call, What powers of madness and what Stygian Kings Whelmed in th''abyss of hell?
602	What general had not feared at such revolt?
602	What grievous fate Shall I call down upon thee?
602	What happier chance Could favouring gods afford thee?
602	What joy for Caesar, if the tidings come That such a citizen has joined the war?
602	What mausoleum were for such a chief A fitting monument?
602	What more had dared, With Magnus welcomed, the Lagean house?
602	What power had all the ills Possessed upon him?
602	What profits it through all these wicked years That thou hast lived untainted?
602	What rampart had restrained them as they rushed To seize the prize for wickedness and war And learn the price of guilt?
602	What shall be enough If Rome suffice not?
602	What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent?
602	What though the flood Of swollen Ganges were across my path?
602	When fled The Senate trembling, and when Rome was ours What homes or temples did we spoil?
602	When pledged to them Was the Tarpeian rock, for victory won, And all the spoils of Rome, by Caesar''s word, Shall camps suffice them?
602	When shall the harvest of thy fields arise Free from their purple stain?
602	When stars and sky fall headlong, and when earth Slips from her base, who sits with folded hands?
602	Whence comes this labour on the gods, compelled To hearken to the magic chant and spells, Nor daring to despise them?
602	Whence shalt thou The poor man''s happiness of sleep regain?
602	Whence this lust for crime?
602	Whence, citizens, this rage, this boundless lust To sate barbarians with the blood of Rome?
602	Where finds the piteous destiny of the realm Rome with herself at peace?
602	Where is the land That hath not seen my trophies?
602	Where now hath fled The teeming life that once Italia knew?
602	Where shall the weary soldier find his rest?
602	Where thy trust in Fate, Thy fervour where?
602	Wherefore did I we d To bring thee misery?
602	Wherefore with thy sword Dost stab our breasts?
602	Whether in arms and freedom I should wish To perish, rather than endure a king?
602	Which of the gods Has left heaven''s light in this dark cave to hide?
602	Who has strength To gaze unawed upon a toppling world?
602	Who hopes for aid from me, By fates adverse compelled?"
602	Who in such mighty armament had thought A routed army sailed upon the main Thronging the sea with keels?
602	Who shall blame Antonius for the madness of his love, When Caesar''s haughty breast drew in the flame?
602	Who shall give the cause?
602	Who weighs the cause?
602	Who would fear for self Should ocean rise and whelm the mountain tops, And sun and sky descend upon the earth In universal chaos?
602	Whoe''er had thought A scorpion had strength o''er death or fate?
602	Whom dost thou dread, Madman, what punishment for such a crime, For which thy fame by rumour trumpet- tongued Has been sent down to ages?
602	Why alone Should this our country please thee in thy fall?
602	Why beat thy breast?
602	Why bringst thou here the burden of thy fates, Pharsalia''s curse?
602	Why desert This reeking plain?
602	Why did he draw His separate sword, and in the toil that''s ours Mingle his weapons?
602	Why does Orion''s sword too brightly shine?
602	Why dost thou keep From Caesar''s throat the swords of all the world?
602	Why doth it please you not yet more to earn Than life and pardon?
602	Why fear these titles, why this chieftain''s strength?
602	Why further stay thee?
602	Why further, then, Seek we our deities?
602	Why hither turn''st thou now Thy rapid march?
602	Why laws and rights Sanctioned by all the annals designate With consular titles?
602	Why leavest thou then His standards helpless?"
602	Why planets leave their paths and through the void Thus journey on obscure?
602	Why plunge in novel crime To settle which of them shall rule in Rome?
602	Why should men die who wish to bear the yoke And shrink not from the tyranny to come?
602	Why spoil delight by mutilating thus, The head of Marius?
602	Why wage campaigns that send no laurels home?
602	Why with darts, Madmen, assail him and with slender shafts,''Gainst which his life is proof?
602	Why, madman, weep?
602	Why, with thoughtless hand Confine his shade within the narrow bounds Of this poor sepulchre?
602	Will Magnus say That pirates only till the fields alight?
602	Will you ask upon your knees That Caesar deign to treat his slaves alike, And spare, forsooth, like yours, your leaders''lives?
602	With incessant prayers Why weary heaven?
602	Yet for my grief What boots or monument or ordered pomp?
602	Yet he curbed His anger, thinking,"Wilt thou then to Rome And peaceful scenes, degenerate?
602	Yet not all is said: For so to noxious humours fire consumes Our fleshly frame; but on the funeral pyre What bones have perished?
602	Yet to escape All ills of earth, the crash of war-- what god Can give thee such a boon, but death alone?
602	You ask,''Why follow Magnus?
602	and complain''st Thy vengeance perished and the conquered chief Snatched from thy haughty hand?
602	and have silent threats Prevailed, or piety unseen received So great a guerdon?
602	and shall the Nile And barbarous Memphis and th''effeminate crew That throngs Pelusian Canopus raise Its thoughts to such an enterprise?
602	and thou rush on Heedless of guilt, through right and through unright, Nor learn that men may lay their arms aside Yet bear to live?
602	and what lies beyond?
602	and whither hence Bear ye my standards?
602	bear the touch of man, And at his bidding deigns to lift the veil?
602	by those So soon to perish, shall the sign be asked, Their own, their country''s doom?
602	does your cruelty withhold my fate?
602	exclaimed,"Bent on my downfall have they sought me thus, Here in this puny skiff in such a sea?
602	he cried,"Me only in this throng?
602	her husbands slain Cornelia ne''er enclose within the tomb, Nor shed the tear beside the urn that holds The ashes of the loved?
602	is it indeed enough To crown the war, that Fortune and the deep Have cast thee on our shores?
602	on both sides Brothers forbid the weapon to be hurled?
602	or because he fled Rhine''s icy torrent and the shifting pools He calls an ocean?
602	or unchallenged sought Britannia''s cliffs; then turned his back in flight?
602	shall a lighter blow Keep Magnus down, whose thousand chiefs and ships Still plough the billows; by defeat his strength Not whelmed but scattered?
602	shall my victory rob thee of the peace I gave thee by my flight?
602	shalt thou A Roman soldier, while thy blade yet reeks From Magnus''slaughter, play the second part To this base varlet of the Pharian king?
602	what mansion wall, What temple of the gods, would feel no fear When Caesar called for entrance?
602	when the Fates With great Camillus''and Metellus''names Might place thine own, dost thou prefer to rank With Marius and Cinna?
9061	''See,''they would have said( would they not?
9061	''When have you ever dispensed State funds in such a way as to benefit any one?''
9061	( 2) Why did not Aeschines protest at the time?
9061	( another?
9061	( of Sphettus?
9061	: almost,''do you then suggest that we should_ earn_ our money?''
9061	And am I, in spite of this law of nature, to be judged and examined to- day by the standard of those who were before me?
9061	And do you then ask me for what merits I count myself worthy to receive honour?
9061	And how will that improve our position?
9061	And if so, do you need to seek any further for the cause of the total ruin of the city''s fortunes?
9061	And this being so, what epithet was it fitting or just that Ctesiphon should apply to my actions?
9061	And what are those duties?
9061	And what is the difference?
9061	And what is this?
9061	And what is this?
9061	And what of Aristratus[n] at Sicyon?
9061	And wherein lies the difference?
9061	And who can guarantee that?
9061	And who was it that spoke and moved resolutions and acted for the city, and gave himself up unsparingly to the business of the State?
9061	And why?
9061	And why?
9061	Are they not outcasts?
9061	Are we to call you, Aeschines, the enemy of the State, or of myself?
9061	Are we to cancel them out,[n] rather than provide that they shall be remembered for all time?
9061	Before what authority was it served?
9061	But are you like them, Aeschines?
9061	But if he treats us collectively in this outrageous fashion, what do you think he will do, when he has become master of each of us separately?
9061	But if it was right that one should arise to prevent it, for whom could the task be more fitting than for the people of Athens?
9061	But what if the oath that we swore, and the terms upon which we made the Peace, stand inscribed for our eyes to see?
9061	But what is meant by a deceiver of the city?
9061	But what is the condition of Thessaly?
9061	But what ought I to have done?
9061	But what should I have done?
9061	But when once it is dissolved, what shall we do if he marches against the Chersonese?
9061	But when the envoys arrive in Thebes, how do I advise that they should handle the matter?
9061	But who was it that went to the rescue of the Byzantines, and saved them?
9061	But why should one who has often been tried, but has never been convicted of crime, deserve to incur criticism any the more on that account?
9061	But would you inquire honestly wherein my fortifications consist?
9061	Can I then say that one who is erecting such engines of war as these against the city is at peace with you?
9061	Can it then be, that there are men among us here who are trying to bring about the very thing that Philip would pray Heaven for?
9061	Did any mockery or ridicule ensue, such as Aeschines said must follow on the present occasion, if I were crowned?
9061	Do any of his critics care about the Hellenes who live in Asia?
9061	Do you bid me tell you, and will you not be angry if I do so?
9061	Do you imagine that they do not know who you are?
9061	Do you instruct us now about things that are past?
9061	Do you tell us this_ now_?
9061	Does he not hold that district with garrisons and mercenaries?
9061	Does he not send one body of mercenaries to Porthmus, to expel the popular party of Eretria, and another to Oreus, to set up Philistides as tyrant?
9061	Does he not write expressly in his letters,''I am at peace with those who choose to obey me''?
9061	Does not Philip at this moment occupy the city of the Cardians, and avow it openly?
9061	For all saw that he, the ally of the Byzantines, was besieging them-- what could be more shameful or revolting?
9061	For only lately-- lately, do I say?
9061	For the herald asked the question, Aeschines,''Who wishes to speak?''
9061	For what could possibly have been your object in summoning them at that moment?
9061	For what else was at my disposal?
9061	For what man, Hellene or foreigner, has not tasted abundance of evil at this present time?
9061	For what would it matter to a man of Zeleia, that he might have no share in the public life of Athens?
9061	For when a man charges me-- I call Heaven and Earth to witness!--with philippizing, what will he not say?
9061	Had he not to choose the best of the plans which suggested themselves and were feasible?
9061	Had you not these men here to propose it?
9061	Has any obstruction, any untoward event occurred?
9061	How came you to be thought worthy of it?
9061	How can this be?
9061	How could it be otherwise-- against his own country?
9061	How did you acquire it?
9061	How should_ you_ discern what is noble and what is not?
9061	I wish to put to_ you_ the question,''What are we to_ say_?''
9061	If they speak thus to us, what will be our answer?
9061	In Heaven''s name, what must the perfect scoundrel, the really heaven- detested, malignant being be like?
9061	Is anything being done which seems advantageous to the city?
9061	Is it better to resist him here, and to allow the war to come into Attica, or to provide something to keep him busy there?
9061	Is it not Aeschines?
9061	Is it not one who does not say what he thinks?
9061	Is it not upon such a man as this?
9061	It can hardly be taken( as seems to be intended by Butcher) as Demosthenes''reply to the question,''Or some other power?''
9061	Less do I say?
9061	Men of Athens, do you think of Aeschines as the hireling or as the guest- friend of Alexander?
9061	Must he not be a man like this?
9061	On what occasions, then, do your spirit and your brilliancy show themselves?
9061	Or shall we still say that those who urge resistance are bringing about war?
9061	Or with a view to war?
9061	Shall I call myself, as you would call me by way of abuse and disparagement,_ Battalus_?
9061	Shall I tell how Phormio, the ship''s piper, the slave of Dion of Phrearrii, raised her up out of this noble profession?
9061	Should I have guarded the interests of the city in petty details, and sold them wholesale, as my opponents did?
9061	Such was one of the public appearances of this fine fellow, and such its character-- so like the acts with which he charges me, is it not?
9061	The deed itself you would never have done, I know full well; for had you desired to do it, what was there to hinder you?
9061	The spirit of one who would propose things unworthy of this people?
9061	Under what circumstances, then, should a politician and an orator show passion?
9061	Upon whom does the herald justly pronounce the curse?
9061	Was I to propose_ not_ to introduce those who had come for the express purpose of speaking with you?
9061	Was it fit that one of the Hellenes should arise to prevent it, or not?
9061	Was it not that which he saw applied by the People, and by juries on their oath, and ratified by Truth in the judgement of all men?
9061	Was it not to provide for the corn- trade, and to ensure that it should pass along a continuously friendly coast all the way to the Peiraeus?
9061	Was it not to take away the greatest of the resources which the enemy possessed, and to add what was lacking to those of the city?
9061	Was it with a view to peace?
9061	Was this what this hireling promised you?
9061	Was this, think you, but a trifling assistance which I rendered to the poor among you?
9061	Were these the hopes, on the strength of which you made the Peace?
9061	Were you not free so to act?
9061	What alliance was there, what course of action, to which I ought, by preference, to have guided my countrymen?
9061	What assistance, what fresh access of goodwill or fame?
9061	What department of our home affairs, or our relations with Hellenic and foreign states, over which you have presided, has shown any improvement?
9061	What did this mean, men of Athens?
9061	What diplomatic or administrative action of yours has brought new dignity to the city?
9061	What do they matter to Athens?''
9061	What do you think these impious men would then have done?
9061	What have you or yours to do with virtue?
9061	What if the winds make it impossible?
9061	What is_ then_ the meaning of the statement that we ought either to go to war or to keep the Peace?
9061	What more brutal, more damnable misrepresentation can be conceived?
9061	What pecuniary assistance have you ever given, as a good and generous fellow citizen,[n] either to rich or poor?
9061	What right have_ you_ to mention culture anywhere?
9061	What shall we say, Athenians?
9061	What then does he do?
9061	What then followed-- and not after a long interval, but immediately?
9061	What then is his design and object in seizing Elateia?
9061	What was it fitting for the city to do, Aeschines, when she saw Philip establishing for himself a despotic sway over the Hellenes?
9061	What was this spirit?
9061	What?
9061	What?
9061	What?
9061	What?
9061	What?
9061	What?
9061	When?
9061	Where and how did you get your qualification to do so?
9061	Where are the proofs of these things?
9061	Where are the walls that you have repaired?
9061	Where are your cavalry?
9061	Where are your dockyards?
9061	Where are your munitions of war?
9061	Where are your ships?
9061	Where in the world_ is_ your sphere of usefulness?
9061	Where?
9061	Which of these alternatives is the more honourable?
9061	Which were the destroyers of their country?
9061	While we are still safe, with our great city, our vast resources, our noble name, what are we to do?
9061	Who is most to blame for the disasters that have taken place?
9061	Who put such pretexts at his disposal?
9061	Who then served the summons upon us?
9061	Who was it that helped him to prepare such a case?
9061	Who was it that prevented the Hellespont from falling into other hands at that time?
9061	Who would not congratulate himself with good reason on such things, and bless his own fortune?
9061	Why do we delay?
9061	Why do you invent false arguments?
9061	Why do you not take hellebore[n] to cure you?
9061	Why do you tell them_ now_, what course they ought to have taken?
9061	Why is it then that, though he complains of others, he has not mentioned my own actions?
9061	Why is it then, that he behaves as he does to all others, and so differently to you?
9061	Why is it those who advise you not to allow it, not to make these sacrifices, that they accuse, and say that_ they_ will be the cause of the war?
9061	Why then should you make these charges against me, any more than I against you?
9061	Why then, accursed man, do you revile_ me_, for our failure, in words which I pray the gods to turn upon the heads of you and yours?
9061	Why trouble us then with your embassies and your accusations?''
9061	Why, wretched man, do you lay this dishonest charge?
9061	Will money drop from the sky?
9061	Will you not cover the sea with warships, men of Athens?
9061	Will you not rise from your seats and go instantly to the Peiraeus and launch your vessels?''
9061	With what greater crime can one charge a man who is an orator, than that of saying one thing and thinking another?
9061	Would they not have declared that the states had been surrendered?
9061	[ Is he not master of Thermopylae, and of the passes which lead into Hellenic territory?
9061	[ You know it yourselves; for why should I accuse you explicitly on every point?
9061	[ n] And let no one ask,''What do these things amount to?
9061	[ n]] And what counsel?
9061	_ I_ cast in your teeth your guest- friendship with Alexander?
9061	and you were there, when the auditors brought me before them, and did not accuse me?
9061	nor''Who wishes to guarantee the future?''
9061	not''Who wishes to bring accusations about the past?''
9061	or any other orator of the present day?
9061	or that all who act in loyalty should have a share in the honours and the kindness which our fellow citizens dispense?
9061	or to order the lessee of the theatre not to assign them seats?
9061	or your brother?
9061	said he,''when you actually have the Thebans in the island, do you debate what you are to do with them, and how you are to act?
9061	that they had been driven away, when they wished to be on your side?
9061	what of Perillus[n] at Megara?
9061	which betrayed the cavalry, through whose betrayal Olynthus perished?
9061	{ 107} Would the wealthy have spent but a trifling sum to avoid doing their duty fairly?
9061	{ 121} Do you hear, Aeschines, the plain words of the law?
9061	{ 140} Did he then abstain from speaking, as he abstained from proposing any motion, when any mischief was to be done?
9061	{ 142} Why have I uttered this imprecation with such vehemence and earnestness?
9061	{ 149}* How then did he manage this?
9061	{ 15} In God''s name, is there a man in his senses who would judge by words, and not by facts, whether another was at peace or at war with him?
9061	{ 16} But what was he doing, in acting thus?
9061	{ 177} What then must you do?
9061	{ 180} But now, Aeschines, how would you have me describe your part, and how mine, that day?
9061	{ 18} Now what are the things which would imperil your safety, if anything should happen?
9061	{ 194} But if the thunderbolt[ or the storm] which fell has proved too mighty, not only for us, but for all the other Hellenes, what are we to do?
9061	{ 20} Now what was it that helped him, and enabled him to find in you his almost willing dupes?
9061	{ 220}''Well,''some one may say,''did_ you_ so excel them in force and boldness, as to do everything yourself?''
9061	{ 231} Can such achievements, think you, be reckoned up like counters?
9061	{ 236} But I who was set to oppose him-- for this inquiry too it is just to make-- what had I under my control?
9061	{ 23} Now whenever any one rises to speak, you always put to him the question''What are we to do?''
9061	{ 241} What would they have said?
9061	{ 243} Where is the profit to your country from your cleverness?
9061	{ 245} Do you then require those places at_ my_ hands?
9061	{ 25} Why mention the others?
9061	{ 264} But when a man plucks up courage at the death of a thousand of his fellow citizens, what does he deserve to suffer at the hands of the living?
9061	{ 27} Are not the cities of Euboea even now ruled by tyrants, and that in an island that is neighbour to Thebes and Athens?
9061	{ 282} You have not done so either?
9061	{ 283} And after this do you open your mouth, or dare to look this audience in the face?
9061	{ 290} Do you hear, Aeschines[ in these very lines],''Tis God''s alone from failure free to live''?
9061	{ 294} But why do I rebuke him for this, when he has made other lying charges against me, which are more outrageous by far?
9061	{ 301} What was the duty of a loyal citizen-- one who was acting with all forethought and zeal and uprightness for his country''s good?
9061	{ 311} For what alliance has the city gained by negotiations of yours?
9061	{ 318} Do you say then, that I am in no way like them?
9061	{ 32} And in spite of this, is there any degree of insolence to which he does not proceed?
9061	{ 33} Does he not write to the Thessalians to prescribe the constitution under which they are to live?
9061	{ 35} And of our own possessions, to pass by all the rest, is not Cardia, the greatest city in the Chersonese, in his hands?
9061	{ 35} What then were the statements uttered by him that day, in consequence of which all was lost?
9061	{ 36} What then is the cause of these things?
9061	{ 38} Now there are some who imagine that they confute a speaker, as soon as they have asked him the question,''What then are we to do?''
9061	{ 39} Where are such sentiments now?
9061	{ 42} What then is the record?
9061	{ 46} But what is it?
9061	{ 46} What then, as sensible men, must you do?
9061	{ 51} When shall we ever be willing, men of Athens, to do our duty?
9061	{ 53} What is the result?
9061	{ 59} And why go through the mass of the instances?
9061	{ 59} But what shall we say, when his attack is made directly upon ourselves?
9061	{ 63} Should she, Aeschines, have sacrificed her pride and her own dignity?
9061	{ 64} Have not the Phocians, and Thermopylae, and the Thracian seaboard-- Doriscus, Serrhium, Cersobleptes himself-- been taken from you?
9061	{ 68} Aye, and it is shameful to exclaim after the event,''Why, who would have expected this?
9061	{ 69} But how does that help them now?
9061	{ 85} Now is any of you aware of any discredit that attached itself to the city owing to this decree?
9303	Invocavi,inquit,"deos", statuta in illo saxo deos nominasti, et miraris si te iterum deici volunt?
9303	What do you mean,I said,"by inflicting this disease of yours upon us?
9303	Why, then, are you so ill- clad?
9303	''And why hide ye thus armoured for the fray?''
9303	''Canst thou, my servant,''he cried,''the lover of a thousand girls, lie thus alone, alone, hard- hearted?''
9303	''Hoc exspectastis ut capite demisso verecundia se ipsa antequam impelleretur deiceret?
9303	''How few boys will talk of anything else at home?
9303	''Non pudet Laconas ne pugna quidem hostium, sed fabula vinci?
9303	''Now there are no patrons and consequently no poets''-- ergo ego Vergilius, si munera Maecenatis des mihi?
9303	''What did the sirens sing?
9303	''What ills can time have in store for him compared to those he has endured?''
9303	''What shall man pray for?''
9303	''What was the name of Achilles when disguised as a girl?''
9303	''Why hide what all men know?''
9303	''tu famulus meus,''inquit,''ames cum mille puellas, solus, io, solus, dure, iacere potes?''
9303	***** What riddle like to this could she propose, That curse of Thebes, who wove destructive words In puzzling measures?
9303	***** frui sed istis quando, Roma, permittis?
9303	***** quid mille revolvam culmina visendique vices?
9303	... saeva Thebarum lues luctifica caecis verba committens modis quid simile posuit?
9303	165): quis tunc tibi, saeve, quis fuit ille dies, vacua cum solus in aula respiceres ius omne tuum cunctosque minores et nusquam par stare caput?
9303	185)-- usque adeone times, quem tu facis ipse timendum?
9303	20--''Was I not right to speed him on his way, and am I not justified in mourning his death, seeing that he wrote thus concerning me?
9303	438),''"why, I beseech thee, Thessalian, camest thou ever to this land of ours?
9303	566): quid quaeri, Labiene, iubes?
9303	Agamemnon has sacrificed his own daughter, why should he not sacrifice Priam''s?
9303	Agamemnon retorts,''What of your father, when he shirked the toils of war and lay idly in his tent?''
9303	Alcides gladdened in his heart and cried:''Who challenges these waves to combat?''
9303	And why didst thou seek these toils with faith in aught save thine own valour?
9303	Are you not ashamed to live the loose life of Natta?
9303	Are you to be satisfied with this?
9303	Are your lyre and its strings and the austere quill that runs over them yet in force?
9303	As for the tribes of earth, this mortal race, and the death of multitudes all doomed to pass away, why bewail them?
9303	Beauty?
9303	But could the work have concluded on such a note of gloom as the death of the staunchest champion of the republic?
9303	But what does''t avail, If in bloodfetching lines others do rail, And vomit viperous poison in my name, Such as the sun themselves to own do shame?
9303	But why of conquest boast?
9303	By what crime, O Sleep, most gentle of gods, or by what error, have I, that am young, deserved-- woe''s me!--that I alone should lack thy blessing?
9303	By what snare taken?
9303	CHAPTER VIII VALERIUS FLACCUS Epic in the Flavian age, p. 179. Who was Valerius?
9303	Caesar''s superior you may Cato call: Was he so great as Otho in his fall?
9303	Calpurnius Siculus; date, p. 151. Who was he?
9303	Canst thou proclaim such sacrifice a sin?
9303	Did we bear our arms like cowards, or screen our throats from death?
9303	Dost fear him so Who takes his title to be feared from thee?
9303	Doth_ mercy_ now demand a maiden''s blood?
9303	Einsiedeln fragments; was the author Calpurnius Piso?
9303	For what could Galba, what Virginius find, In the dire annals of that bloody reign, Which called for vengeance in a louder strain?
9303	Has he not slain even his mother?
9303	He was the first to speak:''Whence come ye?''
9303	His defence hardly answers the question,''Why publish so many?''
9303	How can it answer to introduce the spirit of the age into the temple- service and infer what the gods like from this sinful pampered flesh of ours?
9303	How died they?
9303	How long wilt thou delay the advancing dead?
9303	How may I find strength to endure?
9303	How old, you ask, and how generous?
9303	I hear you say that Martial''s verses will not live to all eternity?
9303	I love performance nor denial hate: Your''Shall I, shall I?''
9303	I who can neither lie nor falsely swear?
9303	If Vergil''s imitations of Theocritus fail to ring as true as their original, what shall be said of the imitators of Vergil''s imitations?
9303	In giving back Caietanus his IOU''s, Polycharmus, do you think you are giving him 100,000 sesterces?
9303	In the same bitter spirit, Umbricius is made to cry: quid Romae faciam?
9303	Is Meliboeus speaking in person and quoting his own poem?
9303	Is it a mere coincidence, a plagiarism, or a direct allusion?
9303	Is it genuine?
9303	Is it hard to slay Cato?
9303	Is that slave more to thee than I, a king?
9303	Knowest thou not that the death I have deserved waits me at my father''s hand?
9303	Leaving such barren and unprofitable ground, what can we say of the plays themselves?
9303	Martial''s comment is inimitable: si tibi Mistyllos cocus, Aemiliane, vocatur, dicatur quare non Taratalla mihi?
9303	Nor praise my patron''s undeserving rhymes, Nor yet comply with him nor with his times?
9303	Nothing could be better turned than quaeris Alcidae parem?
9303	Pain and death have no terrors for them; why should we pity them?
9303	Pedius quid?
9303	Power?
9303	Quid tibi, importuna mulier, precor nisi ut ne vis quidem deiceta pereas?
9303	Remove hard tasks, and where would valour be?
9303	Right- hand, dost thou shrink from me?
9303	Shall I then be a Vergil, if you give me such gifts as Maecenas gave?
9303	Shall Troy o''erthrown exalt our pride and make us overbold?
9303	Shall this man''s elegies and t''other''s play Unpunished murder a long summer''s day?
9303	Shalt thou bear home to thy father''s halls rich spoil of war?
9303	Should we pray to outlive our bodily powers, to bewail the death of our nearest and dearest, to fall from the high place where once we stood?
9303	Si tam demens placiturum consilium erat, cur non potius in turba fuginius?''
9303	So, too, he complains of his own education: at me litterulas stulti docuere parentes: quid cum grammaticis rhetoribusque mihi?
9303	Statius''episodes do not cohere; how far have they any splendour in their isolation?
9303	Tell me what gift I could bestow more rich Than royal wedlock?
9303	The fourth eclogue of Calpurnius Siculus begins( Meliboeus loquitur),''Quid tacitus, Corydon?''
9303	The poem_ de qualitate temporis_( 4) closes with four fine lines with the unmistakable Senecan ring about them-- quid tam parva loquor?
9303	The questions which delighted him were--''Who was the mother of Hecuba?''
9303	The second of these eclogues begins,''Quid tacitus, Mystes?''
9303	The sixth satire is actually addressed to him: admovit iam bruma foco te, Basse, Sabino?
9303	The sons of Rome are sitting after a full meal, and inquiring in their cups,''What news from the divine world of poesy?''
9303	They would have laughed at exaggerations such as( 287)-- cuius non militis ensem agnoscam?
9303	Think of Hannibal and Alexander, how they, and with them all their high schemings, came to die; Long life?
9303	To conquer monsters call''st thou valour then?
9303	Troia nos tumidos facit nimium ac feroces?
9303	Was it due mainly to the evil influence of the principate or to more subtle and deep- rooted causes?
9303	Was the author Calpurnius Siculus?
9303	Were they written for the stage?
9303	What does Pedius do?
9303	What had the sons and grandsons of those who fought that day deserved that they should be born into slavery?
9303	What harm could lurk in them?
9303	What life is worth drawn to its utmost span, And whether length of days brings bliss to man?
9303	What more can she confess?
9303	What shall Martial do?
9303	What should I ask?
9303	What should man pray for?
9303	What so dark as this?
9303	What temple but the earth, the sea, the sky, And heaven and virtuous hearts, hath deity?
9303	What the year''s tale of days at Formiae For him who tied by work in town must stay?
9303	What thoughts are yours, whene''er with feet unblest, An unbelieving shade invades your rest?
9303	What warfare for the fleece do I see?
9303	What was it like?
9303	What was my children''s sin?
9303	What were the causes of this change?
9303	What wondrous sort of death has heaven designed For so untamed, so turbulent a mind?
9303	What''s Rome to me, what business have I there?
9303	What?
9303	When did he write?
9303	When thou art hence, where on all the vault of heaven shall I bear to gaze?
9303	Whence comes the pitcher on his shoulder and the azure raiment on his limbs of snow?
9303	Whence hadst thou any hope of me?
9303	Whence, Pollux, come these wounds of thine?
9303	Where is astronomy?
9303	Where is dialectic?
9303	Where is philosophy?''
9303	Where now is thy helper Juno, where now thy Tritonian maid, since I, the queen of an alien house, have come to help thee in thy need?
9303	Where then will the departed spirit dwell?
9303	Whether the pure intent makes righteousness, Or virtue needs the warrant of success?
9303	Whether to live a slave Is better, or to fill a soldier''s grave?
9303	Whether tyrannic force can hurt the good, Or the brave heart need quail at Fortune''s mood?
9303	Who can unwind A tangle such as this?
9303	Who is it cleaves the air with winged snakes, reeking with slaughter?
9303	Who of the gods, think''st thou, Grant that he wills it so, can add one jot Unto thy sum of trouble?
9303	Who say?
9303	Who''d think you''d only one head?
9303	Whom smites she with the sword?
9303	Why are earth''s loftiest most prone to fall?
9303	Why besmirch with murder foul the noble shade of that renowned chief?
9303	Why by hard fate do her great ones ne''er grow old?
9303	Why come you?
9303	Why does fair Hylas veil his locks with a sudden crown of reeds?
9303	Why does he serve a king and bear the yoke?
9303	Why dost thou seek to punish crime with crime?
9303	Why gaze at me, ye Catos, with frowning brow, and damn the fresh frankness of my work?
9303	Why honourest thou a wretched mortal thus?
9303	Why not upon the gods of marriage call?
9303	Why rav''st thou not, O Juno?
9303	Why should not Caligula?
9303	Why speak of things so small?
9303	Why then didst thou a_ kingly life_ despoil?
9303	Why thirst for revenge?
9303	Why would he send me to a grammar school?
9303	Why, ye sad Phrygian women, do ye rend your hair and beat your woeful breasts and bedew your cheeks with streaming tears?
9303	Will Regulus buy?
9303	Will you buy?
9303	Yet what can be more just than the famous lines of the first book, where his character is set against Caesar''s?
9303	[ 216] Who then was the author?
9303	[ 2] Is there then that which Cato had not the heart to do?
9303	[ 415] Has winter made you move yet to your Sabine fireside, dear Bassus?
9303	_ Macbeth_, Canst thou not minister to a mind diseased?
9303	ac prior unde, viri, quidve occultatis in armis?''
9303	aera domi non sunt, superest hoc, Regule, solum ut tua vendamus munera: numquid emis?
9303	an deceat pulmonem rumpere ventis, stemmate quod Tusco ramum millesime ducis, censoremve tuum vel quod trabeate salutas?
9303	an differat aetas?
9303	an liber in armis occubuisse velim potius quam regna videre?
9303	an me mox merita morituram patris ab ira dissimulas?
9303	an noceat vis ulla bono, fortunaque perdat opposita virtute minas, laudandaque velle sit satis, et numquam successu crescat honestum?
9303	an sit vita nihil, sed longa?
9303	at vos dicite, pontifices, in sancto quid facit aurum?
9303	axe trementi sensimus; instantes quonam usque morabere manes?
9303	coward hand, dost thou delay_ now_?
9303	crimina rasis librat in antithetis, doctas posuisse figuras laudatur,''bellum hoc?''
9303	cuius haut ultra mala exire possunt, in loco tuto est situs, quis iam deorum, velle fac, quicquam potest malis tuis adicere?
9303	cur dextra_ regi spiritum_ eripuit tua?
9303	cur ergo regi servit et patitur iugum?
9303	cur plus, ardua, casibus patetis?
9303	cur saeva vice magna non senescunt?
9303	cur tamen hos tu evasisse putes, quos diri conscia facti mens habet attonitos et surdo verbere caedit occultum quatiente animo tortore flagellum?
9303	dextera, me vitas?
9303	durum est iugulasse Catonem?
9303	ego esse quicquam sceptra nisi vano putem fulgore tectum nomen et falso comam vinclo decentem?
9303	en ubi Iuno, ubi nunc Tritonia virgo, sola tibi quoniam tantis in casibus adsum externae regina domus?
9303	ense meo moriar, maculato morte nefanda?
9303	estque dei sedes, nisi terra et pontus et aer et caelum et virtus?
9303	et ipse miror vixque iam facto malo potuisse fieri credo; quis cladis modus?
9303	et nunc_ misericors_ virginem busto petis?
9303	fraternam res nulla potest defendere caedem; mors tua sola potest: morte luenda tua est, scilicet ad patrios referes spolia ampla penates?
9303	hei mihi, cur nulli stringunt tua lumina fletus?
9303	hoc satis?
9303	iamne immolari virgines credis nefas?
9303	iamne lyra et tetrico vivunt tibi pectine chordae?
9303	ille refert contra, et paulum respirat ab armis:''olim te, Cirrhaee pater, peritura sedentem ad iuga( quis tantus miseris honor?)
9303	imperia dura tolle: quid virtus erit?
9303	in illis esse quis potuit dolus?
9303	inde ferox:''quid, lenta manus, nunc denique cessas?
9303	merely to be shocked and go?''
9303	monstra quis tanta explicat?
9303	nam populos, mortale genus, plebisque caducae quis fleat interitus?
9303	nonne vides quanto celebretur sportula fumo?
9303	obici feris monstrisque virtutem putas?
9303	pavide num gessimus arma teximus aut iugulos?
9303	proxima quid suboles aut quid meruere nepotes in regnum nasci?
9303	qua fraude capti?
9303	quaenam aligeris secat anguibus auras caede madens?
9303	quaeris quam vetus atque liberale?
9303	quaeris quo iaceas post obitum loco?
9303	quando hinc aberis, die quaeso, profundi quod caeli spectabo latus?
9303	quem circum vellera Martem aspicio?
9303	quid caede dira nobiles clari ducis aspergis umbras?
9303	quid enim Verginius armis debuit ulcisci magis aut cum Vindice Galba, quod Nero tam saeva crudaque tyrannide fecit?
9303	quid liberi meruere?
9303	quid me constricta spectatis fronte Catones damnatisque novae simplicitatis opus?
9303	quid pote simplicius?
9303	quid tam inextricabile?
9303	quid, precor, in nostras venisti, Thessale, terras?
9303	quin coniugales?
9303	quin damus i d superis, de magna quod dare lance non possit magni Messalae lippa propago?
9303	quin tu iam vulnera sedas et tollis mersum luctu caput?
9303	quo fertis mea signa, viri?
9303	quos ense ferit?
9303	quot Formianos imputat dies annus negotiosis rebus urbis haerenti?
9303	sanctus haberi iustitiaeque tenax factis dictisque mereris?
9303	scelere quid pensas scelus?
9303	sceptrone nostro famulus est potior tibi?
9303	sed rure paterno est tibi far modicum, purum et sine labe salinum( quid metuas?)
9303	sit Cato, dum vivit, sane vel Caesare maior: dum moritur, numquid maior Othone fuit?
9303	subita cur pulcher harundine crines velat Hylas?
9303	superos quid quaerimus ultra?
9303	tantosque petisti cur non ipse tua fretus virtute labores?
9303	unde ego sufficiam?
9303	unde haec tibi volnera, Pollux?
9303	unde mei spes ulla tibi?
9303	unde urna umeris niueosque per artus caeruleae vestes?
9303	unum quis putet esse caput?
9303	which means nothing more than''What is the good of study unless a man brings out what he has in him?''
9303	why stream no tears from thine eyes?
9303	why,''the poet concludes,''did not Domitian devote himself entirely to such trifles as these?''
1735	''And in becoming you participate through the bodily senses, and in being, by thought and the mind?''
1735	--and I should like to know, Theaetetus, how we can possibly answer the younker''s question?
1735	--do you know what sort of object he would single out in reply, and what answer he would make to the enquirer?
1735	And am I not contradicting myself at this moment, in speaking either in the singular or the plural of that to which I deny both plurality and unity?
1735	And are not''knowing''and''being known''active and passive?
1735	And can that be a true theory of the history of philosophy which, in Hegel''s own language,''does not allow the individual to have his right''?
1735	And is not''being''known?
1735	And the real''is,''and the not- real''is not''?
1735	And there is another part which is certainly not less ridiculous, but being a trade in learning must be called by some name germane to the matter?
1735	And therefore let us try another track in our pursuit of him: You are aware that there are certain menial occupations which have names among servants?
1735	And we rejoin: Does not the soul know?
1735	And what is the name?
1735	And what line of distinction can there possibly be greater than that which divides ignorance from knowledge?
1735	And what more do we want?''
1735	And where does the danger lie?
1735	And who are the ministers of the purification?
1735	And who are these last?
1735	And you mean by the word''participation''a power of doing or suffering?
1735	And, indeed, how can we imagine that perfect being is a mere everlasting form, devoid of motion and soul?
1735	Are there two more kinds to be added to the three others?
1735	Are we not''seeking the living among the dead''and dignifying a mere logical skeleton with the name of philosophy and almost of God?
1735	But can he know all things?
1735	But could the Organon of Aristotle ever have been written unless the Sophist and Statesman had preceded?
1735	But how can anything be an appearance only?
1735	But how can there be anything which neither rests nor moves?
1735	But how can there be two names when there is nothing but one?
1735	But how could philosophy explain the connexion of ideas, how justify the passing of them into one another?
1735	But is it really true that the part has no meaning when separated from the whole, or that knowledge to be knowledge at all must be universal?
1735	But is there any meaning in reintroducing the forms of the old logic?
1735	But ought we to give him up?
1735	Can any one say or think that falsehood really exists, and avoid being caught in a contradiction?
1735	Can we imagine that being is devoid of life and mind, and exists in awful unmeaningness an everlasting fixture?
1735	Do all abstractions shine only by the reflected light of other abstractions?
1735	Do not our household servants talk of sifting, straining, winnowing?
1735	Do not persons become ideas, and is there any distinction between them?
1735	Do we not make one house by the art of building, and another by the art of drawing, which is a sort of dream created by man for those who are awake?
1735	Do you agree with our recent definition?
1735	Do you see his point, Theaetetus?
1735	Do you understand?
1735	Do you, Theaetetus, still feel any doubt of this?
1735	Does he who affirms this mean to say that motion is rest, or rest motion?
1735	Does not the very number of them imply that the nature of his art is not understood?
1735	For he who would imitate you would surely know you and your figure?
1735	Have we not unearthed the Sophist?
1735	How are we to understand the word"are"?
1735	How then can he dispute satisfactorily with any one who knows?
1735	How will you maintain your ground against him?
1735	If not- being is inconceivable, how can not- being be refuted?
1735	In a word, is not the art of disputation a power of disputing about all things?
1735	Is being, then, one, because the parts of being are one, or shall we say that being is not a whole?
1735	Is he the philosopher or the Sophist?
1735	Is he the statesman or the popular orator?
1735	Is not that true?
1735	Is not the reconciliation of mind and body a necessity, not only of speculation but of practical life?
1735	Is there any doubt, after what has been said, that he is to be located in one of the divisions of children''s play?
1735	Is this possible?
1735	May I not say with confidence that not- being has an assured existence, and a nature of its own?
1735	May they not also find a nearer explanation in their relation to phenomena?
1735	May we not call these''appearances,''since they appear only and are not really like?
1735	May we not say that motion is other than the other, having been also proved by us to be other than the same and other than rest?
1735	Not- being can not be attributed to any being; for how can any being be wholly abstracted from being?
1735	Or are some things communicable and others not?--Which of these alternatives, Theaetetus, will they prefer?
1735	Or is art required in order to do so?
1735	Or is not the very opposite true?
1735	Or shall we gather all into one class of things communicable with one another?
1735	Or shall we say that being is not a whole at all?
1735	Or shall we say that they are created by a divine reason and a knowledge which comes from God?
1735	Or should we consider being and other to be two names of the same class?
1735	Real or not real?
1735	SOCRATES: But how can any one who is ignorant dispute in a rational manner against him who knows?
1735	SOCRATES: Is he not rather a god, Theodorus, who comes to us in the disguise of a stranger?
1735	STRANGER: A resemblance, then, is not really real, if, as you say, not true?
1735	STRANGER: Again, false opinion is that form of opinion which thinks the opposite of the truth:--You would assent?
1735	STRANGER: Again, motion is other than the same?
1735	STRANGER: Again, of the various kinds of ignorance, may not instruction be rightly said to be the remedy?
1735	STRANGER: Again; how can that which is not a whole have any quantity?
1735	STRANGER: And a little while ago I said that not- being is unutterable, unspeakable, indescribable: do you follow?
1735	STRANGER: And about what does he profess that he teaches men to dispute?
1735	STRANGER: And all number is to be reckoned among things which are?
1735	STRANGER: And all the arts which were just now mentioned are characterized by this power of producing?
1735	STRANGER: And are we not now in as great a difficulty about being?
1735	STRANGER: And do they always fail in their attempt to be thought just, when they are not?
1735	STRANGER: And do they not acknowledge this to be a body having a soul?
1735	STRANGER: And do they not profess to make men able to dispute about law and about politics in general?
1735	STRANGER: And do they not say that one soul is just, and another unjust, and that one soul is wise, and another foolish?
1735	STRANGER: And do you mean this something to be some other true thing, or what do you mean?
1735	STRANGER: And does he not also teach others the art of disputation?
1735	STRANGER: And does not false opinion also think that things which most certainly exist do not exist at all?
1735	STRANGER: And equally irrational to admit that a name is anything?
1735	STRANGER: And has not this, as you were saying, as real an existence as any other class?
1735	STRANGER: And here, again, is falsehood?
1735	STRANGER: And in the case of the body are there not two arts which have to do with the two bodily states?
1735	STRANGER: And in using the singular verb, did I not speak of not- being as one?
1735	STRANGER: And is being the same as one, and do you apply two names to the same thing?
1735	STRANGER: And is deformity anything but the want of measure, which is always unsightly?
1735	STRANGER: And is knowing and being known doing or suffering, or both, or is the one doing and the other suffering, or has neither any share in either?
1735	STRANGER: And is not that part of exchange which takes place in the city, being about half of the whole, termed retailing?
1735	STRANGER: And is not the case the same with the parts of the other, which is also one?
1735	STRANGER: And is there any more artistic or graceful form of jest than imitation?
1735	STRANGER: And may not conquest be again subdivided?
1735	STRANGER: And may there not be supposed to be an imitative art of reasoning?
1735	STRANGER: And may we not fairly call the sort of art, which produces an appearance and not an image, phantastic art?
1735	STRANGER: And now, do we seem to have gained a fair notion of being?
1735	STRANGER: And now, if we suppose that all things have the power of communion with one another-- what will follow?
1735	STRANGER: And of arts there are two kinds?
1735	STRANGER: And of persuasion, there may be said to be two kinds?
1735	STRANGER: And of swimming animals, one class lives on the wing and the other in the water?
1735	STRANGER: And of the art of instruction, shall we say that there is one or many kinds?
1735	STRANGER: And purification was to leave the good and to cast out whatever is bad?
1735	STRANGER: And shall we call our new friend unskilled, or a thorough master of his craft?
1735	STRANGER: And shall we call the other a fifth class?
1735	STRANGER: And shall we further speak of this latter class as having one or two divisions?
1735	STRANGER: And that which being other is also like, may we not fairly call a likeness or image?
1735	STRANGER: And that which exchanges the goods of one city for those of another by selling and buying is the exchange of the merchant?
1735	STRANGER: And the art of dialectic would be attributed by you only to the philosopher pure and true?
1735	STRANGER: And the false says what is other than true?
1735	STRANGER: And the not true is that which is the opposite of the true?
1735	STRANGER: And the not- great may be said to exist, equally with the great?
1735	STRANGER: And the other is always relative to other?
1735	STRANGER: And there is a private sort of controversy, which is cut up into questions and answers, and this is commonly called disputation?
1735	STRANGER: And there is something which you call''being''?
1735	STRANGER: And therefore speaks of things which are not as if they were?
1735	STRANGER: And therefore this first kind of capture may be called by us capture with enclosures, or something of that sort?
1735	STRANGER: And therefore, to their disciples, they appear to be all- wise?
1735	STRANGER: And they dispute about all things?
1735	STRANGER: And this sort of hunting may be further divided also into two principal kinds?
1735	STRANGER: And we have already admitted, in what preceded, that the Sophist was lurking in one of the divisions of the likeness- making art?
1735	STRANGER: And we know that there exists in speech... THEAETETUS: What exists?
1735	STRANGER: And what about the assertors of the oneness of the all-- must we not endeavour to ascertain from them what they mean by''being''?
1735	STRANGER: And what do you say of the visible things in heaven and earth, and the like?
1735	STRANGER: And what is ignorance but the aberration of a mind which is bent on truth, and in which the process of understanding is perverted?
1735	STRANGER: And what is the name?
1735	STRANGER: And what is the quality of each of these two sentences?
1735	STRANGER: And what shall we call the other?
1735	STRANGER: And what shall we say of human art?
1735	STRANGER: And what would you say of the figure or form of justice or of virtue in general?
1735	STRANGER: And when a man says that he knows all things, and can teach them to another at a small cost, and in a short time, is not that a jest?
1735	STRANGER: And when opinion is presented, not simply, but in some form of sense, would you not call it imagination?
1735	STRANGER: And when the war is one of words, it may be termed controversy?
1735	STRANGER: And when you admit that both or either of them are, do you mean to say that both or either of them are in motion?
1735	STRANGER: And where shall I begin the perilous enterprise?
1735	STRANGER: And where there is insolence and injustice and cowardice, is not chastisement the art which is most required?
1735	STRANGER: And who are the ministers of this art?
1735	STRANGER: And who is the maker of the longer speeches?
1735	STRANGER: And would they say that the whole is other than the one that is, or the same with it?
1735	STRANGER: And would they say that they are corporeal?
1735	STRANGER: And would you not call by the same name him who buys up knowledge and goes about from city to city exchanging his wares for money?
1735	STRANGER: And yet they must all be akin?
1735	STRANGER: And yet you would say that both and either of them equally are?
1735	STRANGER: And you mean by true that which really is?
1735	STRANGER: And you remember that we subdivided the swimming and left the land animals, saying that there were many kinds of them?
1735	STRANGER: And, O heavens, can we ever be made to believe that motion and life and soul and mind are not present with perfect being?
1735	STRANGER: And, in the second place, it related to a subject?
1735	STRANGER: Any power of doing or suffering in a degree however slight was held by us to be a sufficient definition of being?
1735	STRANGER: But are we to conceive that being and the same are identical?
1735	STRANGER: But can anything which is, be attributed to that which is not?
1735	STRANGER: But does every one know what letters will unite with what?
1735	STRANGER: But how can a man either express in words or even conceive in thought things which are not or a thing which is not without number?
1735	STRANGER: But perhaps you mean to give the name of''being''to both of them together?
1735	STRANGER: But shall we say that has mind and not life?
1735	STRANGER: But surely that which may be present or may be absent will be admitted by them to exist?
1735	STRANGER: But surely we know that no soul is voluntarily ignorant of anything?
1735	STRANGER: But that of which this is the condition can not be absolute unity?
1735	STRANGER: But the stream of thought which flows through the lips and is audible is called speech?
1735	STRANGER: But then, what is the meaning of these two words,''same''and''other''?
1735	STRANGER: But upon this view, is the beautiful a more real and the not- beautiful a less real existence?
1735	STRANGER: But would either of them be if not participating in being?
1735	STRANGER: But you would agree, if I am not mistaken, that existences are relative as well as absolute?
1735	STRANGER: But, on the other hand, when we say''what is not,''do we not attribute unity?
1735	STRANGER: Can we find a suitable name for each of them?
1735	STRANGER: Can you see how without them mind could exist, or come into existence anywhere?
1735	STRANGER: Do we admit that virtue is distinct from vice in the soul?
1735	STRANGER: Do you not conceive discord to be a dissolution of kindred elements, originating in some disagreement?
1735	STRANGER: Do you not see that when the professor of any art has one name and many kinds of knowledge, there must be something wrong?
1735	STRANGER: Do you observe that our scepticism has carried us beyond the range of Parmenides''prohibition?
1735	STRANGER: Do you speak advisedly, or are you carried away at the moment by the habit of assenting into giving a hasty answer?
1735	STRANGER: Do you think that sameness of condition and mode and subject could ever exist without a principle of rest?
1735	STRANGER: Does false opinion think that things which are not are not, or that in a certain sense they are?
1735	STRANGER: First there is motion, which we affirm to be absolutely''other''than rest: what else can we say?
1735	STRANGER: For which reason twig baskets, casting- nets, nooses, creels, and the like may all be termed''enclosures''?
1735	STRANGER: How are we to call it?
1735	STRANGER: How do the Sophists make young men believe in their supreme and universal wisdom?
1735	STRANGER: How, then, can any one put any faith in me?
1735	STRANGER: How?
1735	STRANGER: Meaning to say that the soul is something which exists?
1735	STRANGER: Nevertheless, we maintain that you may not and ought not to attribute being to not- being?
1735	STRANGER: O my friend, do you not see that nothing can exceed our ignorance, and yet we fancy that we are saying something good?
1735	STRANGER: Of this merchandise of the soul, may not one part be fairly termed the art of display?
1735	STRANGER: Of whom does the sentence speak, and who is the subject?
1735	STRANGER: Open force may be called fighting, and secret force may have the general name of hunting?
1735	STRANGER: Or do you wish to imply that they are both at rest, when you say that they are?
1735	STRANGER: Or shall we say that both inhere in perfect being, but that it has no soul which contains them?
1735	STRANGER: Or that being has mind and life and soul, but although endowed with soul remains absolutely unmoved?
1735	STRANGER: Or this sentence, again-- THEAETETUS: What sentence?
1735	STRANGER: Seeing, then, that all arts are either acquisitive or creative, in which class shall we place the art of the angler?
1735	STRANGER: Shall we bind up his name as we did before, making a chain from one end of his genealogy to the other?
1735	STRANGER: Shall we regard one as the simple imitator-- the other as the dissembling or ironical imitator?
1735	STRANGER: Shall we say that being is one and a whole, because it has the attribute of unity?
1735	STRANGER: Shall we say that this has or has not a name?
1735	STRANGER: Shall we then be so faint- hearted as to give him up?
1735	STRANGER: Some in the singular( ti) you would say is the sign of one, some in the dual( tine) of two, some in the plural( tines) of many?
1735	STRANGER: The first question about the angler was, whether he was a skilled artist or unskilled?
1735	STRANGER: The plain result is that motion, since it partakes of being, really is and also is not?
1735	STRANGER: The true says what is true about you?
1735	STRANGER: Then any taking away of evil from the soul may be properly called purification?
1735	STRANGER: Then if, as I was saying, there is one art which includes all of them, ought not that art to have one name?
1735	STRANGER: Then let them answer this question: One, you say, alone is?
1735	STRANGER: Then suppose that we work out some lesser example which will be a pattern of the greater?
1735	STRANGER: Then the Sophist has been shown to have a sort of conjectural or apparent knowledge only of all things, which is not the truth?
1735	STRANGER: Then the not- beautiful turns out to be the opposition of being to being?
1735	STRANGER: Then we are to regard an unintelligent soul as deformed and devoid of symmetry?
1735	STRANGER: Then we may without fear contend that motion is other than being?
1735	STRANGER: Then we must not attempt to attribute to not- being number either in the singular or plural?
1735	STRANGER: Then we shall be right in calling vice a discord and disease of the soul?
1735	STRANGER: Then why has the sophistical art such a mysterious power?
1735	STRANGER: Then, according to this view, motion is other and also not other?
1735	STRANGER: There is some part of the other which is opposed to the beautiful?
1735	STRANGER: These then are the two kinds of image- making-- the art of making likenesses, and phantastic or the art of making appearances?
1735	STRANGER: Thus far, then, the Sophist and the angler, starting from the art of acquiring, take the same road?
1735	STRANGER: To admit of two names, and to affirm that there is nothing but unity, is surely ridiculous?
1735	STRANGER: To that which is, may be attributed some other thing which is?
1735	STRANGER: To them we say-- You would distinguish essence from generation?
1735	STRANGER: Upon this view, again, being, having a defect of being, will become not- being?
1735	STRANGER: Very good; and now say, do we venture to utter the forbidden word''not- being''?
1735	STRANGER: Was not the sort of imitation of which we spoke just now the imitation of those who know?
1735	STRANGER: We were saying of him, if I am not mistaken, that he was a disputer?
1735	STRANGER: Well, fair sirs, we say to them, what is this participation, which you assert of both?
1735	STRANGER: What art?
1735	STRANGER: What is the next step?
1735	STRANGER: What is there which is well known and not great, and is yet as susceptible of definition as any larger thing?
1735	STRANGER: What name, then, shall be given to the sort of instruction which gets rid of this?
1735	STRANGER: What then shall we call it?
1735	STRANGER: When I introduced the word''is,''did I not contradict what I said before?
1735	STRANGER: When any one says''A man learns,''should you not call this the simplest and least of sentences?
1735	STRANGER: When the affirmation or denial takes Place in silence and in the mind only, have you any other name by which to call it but opinion?
1735	STRANGER: When we speak of something as not great, does the expression seem to you to imply what is little any more than what is equal?
1735	STRANGER: When we speak of things which are not, are we not attributing plurality to not- being?
1735	STRANGER: When we were asked to what we were to assign the appellation of not- being, we were in the greatest difficulty:--do you remember?
1735	STRANGER: Where, then, is a man to look for help who would have any clear or fixed notion of being in his mind?
1735	STRANGER: Whereas being surely has communion with both of them, for both of them are?
1735	STRANGER: Who must be you, and can be nobody else?
1735	STRANGER: Would you not say that rest and motion are in the most entire opposition to one another?
1735	STRANGER: Yes, and the reason, as I should imagine, is that they are supposed to have knowledge of those things about which they dispute?
1735	STRANGER: Yet that which has parts may have the attribute of unity in all the parts, and in this way being all and a whole, may be one?
1735	STRANGER: Yet they surely both partake of the same and of the other?
1735	STRANGER: You heard me say what I have always felt and still feel-- that I have no heart for this argument?
1735	STRANGER: You mean by assenting to imply that he who says something must say some one thing?
1735	STRANGER: You mean to say that false opinion thinks what is not?
1735	STRANGER: You mean to say, not in a true sense?
1735	STRANGER: You remember our division of hunting, into hunting after swimming animals and land animals?
1735	Shall I say an angler?
1735	Shall I tell you what we must do?
1735	Shall we assume( 1) that being and rest and motion, and all other things, are incommunicable with one another?
1735	THEAETETUS: Again I ask, What do you mean?
1735	THEAETETUS: All things?
1735	THEAETETUS: And in what other way can it contain them?
1735	THEAETETUS: And is there not some truth in what they say?
1735	THEAETETUS: And what is the name of the art?
1735	THEAETETUS: And what is the question at issue about names?
1735	THEAETETUS: And what is their answer?
1735	THEAETETUS: And why?
1735	THEAETETUS: But are tame animals ever hunted?
1735	THEAETETUS: But are you sure, Stranger, that this will be quite so acceptable to the rest of the company as Socrates imagines?
1735	THEAETETUS: But how can he, Stranger?
1735	THEAETETUS: For what reason?
1735	THEAETETUS: How are we to distinguish the two?
1735	THEAETETUS: How can they?
1735	THEAETETUS: How do you mean?
1735	THEAETETUS: How do you mean?
1735	THEAETETUS: How do you mean?
1735	THEAETETUS: How indeed?
1735	THEAETETUS: How is that possible?
1735	THEAETETUS: How is that?
1735	THEAETETUS: How is that?
1735	THEAETETUS: How is that?
1735	THEAETETUS: How shall we get it out of them?
1735	THEAETETUS: How shall we make the division?
1735	THEAETETUS: How so?
1735	THEAETETUS: How so?
1735	THEAETETUS: How so?
1735	THEAETETUS: How so?
1735	THEAETETUS: How so?
1735	THEAETETUS: How the Sophist?
1735	THEAETETUS: How would you make the division?
1735	THEAETETUS: How, Stranger, can I describe an image except as something fashioned in the likeness of the true?
1735	THEAETETUS: How?
1735	THEAETETUS: How?
1735	THEAETETUS: How?
1735	THEAETETUS: How?
1735	THEAETETUS: How?
1735	THEAETETUS: I suppose that you are referring to the precepts of Protagoras about wrestling and the other arts?
1735	THEAETETUS: In what respect?
1735	THEAETETUS: In what way are they related?
1735	THEAETETUS: In what way?
1735	THEAETETUS: In what?
1735	THEAETETUS: Is not this always the aim of imitation?
1735	THEAETETUS: May I ask to what you are referring?
1735	THEAETETUS: Of what are they to be patterns, and what are we going to do with them all?
1735	THEAETETUS: Of what are you speaking?
1735	THEAETETUS: To what are you alluding?
1735	THEAETETUS: To what are you referring?
1735	THEAETETUS: To what do you refer?
1735	THEAETETUS: To what do you refer?
1735	THEAETETUS: Very likely; but will you tell me how?
1735	THEAETETUS: Well, and do you see what you are looking for?
1735	THEAETETUS: What are they, and what is their name?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are they?
1735	THEAETETUS: What are you saying?
1735	THEAETETUS: What art?
1735	THEAETETUS: What can he mean?
1735	THEAETETUS: What classification?
1735	THEAETETUS: What definition?
1735	THEAETETUS: What do you mean, and how do you distinguish them?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What do you mean?
1735	THEAETETUS: What explanation?
1735	THEAETETUS: What is it?
1735	THEAETETUS: What is it?
1735	THEAETETUS: What is it?
1735	THEAETETUS: What is it?
1735	THEAETETUS: What is it?
1735	THEAETETUS: What is it?
1735	THEAETETUS: What is it?
1735	THEAETETUS: What is it?
1735	THEAETETUS: What is it?
1735	THEAETETUS: What is that?
1735	THEAETETUS: What is that?
1735	THEAETETUS: What is the notion?
1735	THEAETETUS: What question?
1735	THEAETETUS: What questions?
1735	THEAETETUS: What shall be the divisions?
1735	THEAETETUS: What was that?
1735	THEAETETUS: What were they?
1735	THEAETETUS: What will be their answer, Stranger?
1735	THEAETETUS: What would he mean by''making''?
1735	THEAETETUS: What?
1735	THEAETETUS: What?
1735	THEAETETUS: What?
1735	THEAETETUS: Where shall we make the division?
1735	THEAETETUS: Where, indeed?
1735	THEAETETUS: Where?
1735	THEAETETUS: Which is--?
1735	THEAETETUS: Who are cousins?
1735	THEAETETUS: Who but he can be worthy?
1735	THEAETETUS: Why do you think so?
1735	THEAETETUS: Why not?
1735	THEAETETUS: Why not?
1735	THEAETETUS: Why so?
1735	THEAETETUS: Why so?
1735	THEAETETUS: Why so?
1735	THEAETETUS: Why so?
1735	THEAETETUS: Why so?
1735	THEAETETUS: Why?
1735	THEAETETUS: Why?
1735	THEAETETUS: Will you tell me first what are the two divisions of which you are speaking?
1735	THEAETETUS: Yes, there are many such; which of them do you mean?
1735	THEAETETUS: Yes; why should there not be another such art?
1735	THEODORUS: What is your difficulty about them, and what made you ask?
1735	THEODORUS: What terms?
1735	Tell me who?
1735	The Pre- Socratic philosophies are simpler, and we may observe a progress in them; but is there any regular succession?
1735	The unity of opposites was the crux of ancient thinkers in the age of Plato: How could one thing be or become another?
1735	Then we turn to the friends of ideas: to them we say,''You distinguish becoming from being?''
1735	Then what is the trick of his art, and why does he receive money from his admirers?
1735	There will be no impropriety in our demanding an answer to this question, either of the dualists or of the pluralists?
1735	Therefore not- being can not be predicated or expressed; for how can we say''is,''''are not,''without number?
1735	They were the symbols of different schools of philosophy: but in what relation did they stand to one another and to the world of sense?
1735	To begin at the beginning-- Does he make them able to dispute about divine things, which are invisible to men in general?
1735	To them we say: Are being and one two different names for the same thing?
1735	Turning to the dualist philosophers, we say to them: Is being a third element besides hot and cold?
1735	Upon your view, are we to suppose that there is a third principle over and above the other two,--three in all, and not two?
1735	We may call him an image- maker if we please, but he will only say,''And pray, what is an image?''
1735	What connexion is there between the proposition and our ideas of reciprocity, cause and effect, and similar relations?
1735	What do you say, Stranger?
1735	What is the meaning of these words,''same''and''other''?
1735	What is the teaching of Socrates apart from his personal history, or the doctrines of Christ apart from the Divine life in which they are embodied?
1735	What shall we name him?
1735	Whether they are right or not, who can say?
1735	Who ever thinks of the world as a syllogism?
1735	Will you recall them to my mind?
1735	Will you tell me?
1735	Would you object to begin with the consideration of the words themselves?
1735	Yet one thing may be said of them without offence-- THEAETETUS: What thing?
1735	You mean to say that he seems to have a knowledge of them?
1735	and is not Being capable of being known?
1735	has not Being mind?
1735	he and we are in the same difficulty with which we reproached the dualists; for motion and rest are contradictions-- how then can they both exist?
1735	is there a greater still behind?
1735	my dear youth, do you suppose this possible?
1735	or do you identify one or both of the two elements with being?
1735	or( 2) that they all have indiscriminate communion?
1735	or( 3) that there is communion of some and not of others?
5419	''Who then is sane?'' 5419 Arrius''two sons, twin brothers, of a piece In vice, perverseness, folly, and caprice, Would lunch off nightingales: well, what''s their mark?
5419	But surely that''s a merit quite unique, His gift of mixing Latin up with Greek,Unique, you lags in learning?
5419	How now, you creature? 5419 How stand you with Maecenas?"
5419	I,says a slave,"ne''er ran away nor stole:"Well, what of that?
5419	So''twill not sink, what matter if my boat Be big or little? 5419 Take it?
5419	Then what''s the attraction? 5419 What mischief have I done?"
5419	What moves you, Agamemnon, thus to fling Great Ajax to the dogs? 5419 What of that?"
5419	What said he?
5419	What? 5419 What?
5419	What? 5419 When with your withered lips you bill and coo, Is he that builds card- houses worse than you?
5419	When you pick apple- pips, and try to hit The ceiling with them, are you sound of wit? 5419 Whither are you bound?"
5419	Why not?
5419	Will Caesar grant his veterans their estates In Italy, or t''other side of the straits?
5419	Will Syria''s champion beat the Thracian cock?
5419	''I may be right, I may be wrong,''said he,''Who cares?
5419	''She calls me: ought I to obey her call, Or end this long infliction once for all?
5419	''The price?''
5419	''Then what''s a miser?''
5419	''Well, if a man''s no miser, is he sane That moment?''
5419	''What steps d''ye mean?''
5419	''What?
5419	''Why not sane?''
5419	''Why, Stoic?''
5419	''You wish to live?
5419	''twixt the bridges twain, Or at the mouth where Tiber joins the main?
5419	A bard who died a hundred years ago, With whom should he be reckoned, I would know?
5419	A rancid boar our fathers used to praise: What?
5419	A sage, you ask me?
5419	A truce to murmuring: with another''s store To use at pleasure, who shall call you poor?
5419	Albius, kind critic of my satires, say, What do you down at Pedum far away?
5419	All in their way good things, but not just now: You''re happy at a cypress, we''ll allow; But what of that?
5419	Am I worse trounced than you when I obey My stomach?
5419	And how fare you?
5419	And think you, on the strength of this, to rise A Paullus or Messala in our eyes?
5419	And what''s the question that brings on these fits?-- Does Dolichos or Castor make more hits?
5419	And you, sir Critic, does your finer sense In Homer mark no matter for offence?
5419	And you, what aims are yours?
5419	Antenor moves to cut away the cause Of all their sufferings: does he gain applause?
5419	Ask you of me?
5419	Ask you what makes the uncourteous reader laud My works at home, but run them down abroad?
5419	Because she made these heavy those weigh light?
5419	But grant that folks have different hobbies; say, Does one man ride one hobby one whole day?
5419	But pray, since folly''s various, just explain What type is mine?
5419	But tell me, Stoic, if the wise, you teach, Is king, Adonis, cobbler, all and each, Why wish for what you''ve got?
5419	But what are Rhodes and Lesbos, and the rest, E''en let a traveller rate them at their best?
5419	But what are we?
5419	But what befalls the wight who yearns for more Than Nature bids him?
5419	But what of Rome?
5419	But what''s my sect?
5419	But what''s the argument?
5419	But where''s my vantage if you wo n''t agree To go by law, because the law''s with me?
5419	But who are you to treat me to your raps?
5419	But why should Rome capriciously forbid Our bards from doing what their fathers did?
5419	But, if''tis still unbroken, what delight Can all that treasure give to mortal wight?
5419	Can you be sane?
5419	Can you make sport of portents, gipsy crones, Hobgoblins, dreams, raw head and bloody bones?
5419	Cervius attacks his foes with writ and rule: Albutius''henbane is Canidia''s tool: How threatens Turius?
5419	Come, tell me, Tillius, have you cause to thank The stars that gave you power, restored you rank?
5419	Come, will you hear what wealth can fairly do?
5419	D. What?
5419	D. Who wants it?
5419	Do all look poor beside our scenes at home, The field of Mars, the river of old Rome?
5419	Does he not laugh at Ennius''halting verse, Yet own himself no better, if not worse?
5419	Does purer water strain your pipes of lead Than that which ripples down the brooklet''s bed?
5419	Felt they for Lupus or Metellus, when Whole floods of satire drenched the wretched men?
5419	For me, when freshened by my spring''s pure cold Which makes my villagers look pinched and old, What prayers are mine?
5419	For where''s the difference, down the rabble''s throat To pour your gold, or never spend a groat?
5419	For where''s the voice so strong as to o''ercome A Roman theatre''s discordant hum?
5419	From the high rostra a report comes down, And like a chilly fog, pervades the town: Each man I meet accosts me"Is it so?
5419	Go back?
5419	Gold counts for more than silver, all men hold: Why doubt that virtue counts for more than gold?
5419	H. But who was lecturer?
5419	H. Davus, eh?
5419	H. For whom d''ye mean this twaddle, tell me now, You hang- dog?
5419	H. Good varlet, how?
5419	H. I own I''m foolish-- truth must have her will-- Nay, mad: but tell me, what''s my form of ill?
5419	H. Ill verses?
5419	H. Or a pike?
5419	H. What shall I do?
5419	H. What, never write a single line again?
5419	H. What?
5419	H. Where''s there a stone?
5419	Had Greece but been as carping and as cold To new productions, what would now be old?
5419	Had Rome no poets, who would teach the train Of maids and spotless youths their ritual strain?
5419	Has the dear child a squint?
5419	Have they rain- water or fresh springs to drink?
5419	Have you or I, young fellows, looked more lean Since this new holder came upon the scene?
5419	He paused for breath: I falteringly strike in:"Have you a mother?
5419	He roars like thunder: then to me:"You''ll stand My witness, sir?"
5419	His footsteps now I follow as I may, Lucanian or Apulian, who shall say?
5419	How could I treat him worse, were he to thieve, Betray a secret, or a trust deceive?
5419	How fix him down in one enduring type?
5419	How is it all to end?
5419	How like you Chios, good Bullatius?
5419	How moderate care for things of trifling worth?
5419	How now?
5419	How shall I hold this Proteus in my gripe?
5419	How should we view them?
5419	I bid you take a sum you wo n''t return: You take it: is this madness, I would learn?
5419	I''m dubbed Alcaeus, and retire in force: And who is he?
5419	I, if I chance in laughing vein to note Rufillus''civet and Gargonius''goat, Must I be toad or scorpion?
5419	If anything''s sufficient, why forswear, Embezzle, swindle, pilfer everywhere?
5419	If both contain the modicum we lack, Why should your barn be better than my sack?
5419	If hot sweet- cakes should tempt me, I am naught: Do you say no to dainties as you ought?
5419	Is peace procured by honours, pickings, gains, Or, sought in highways, is she found in lanes?
5419	Is springing grass less sweet to nose or eyes Than Libyan marble''s tesselated dyes?
5419	Is there a spot where care contrives to keep At further distance from the couch of sleep?
5419	Is there a wight can give a grand regale, Act as a poor man''s counsel or his bail?
5419	Is this their reasoning?
5419	Is virtue raised by culture or self- sown?
5419	Lives there a partisan so weak of brain As to join issue on a fact so plain?
5419	Man''s works must perish: how should words evade The general doom, and flourish undecayed?
5419	May I ask questions then, and shortly speak When you have answered?
5419	May he get up?
5419	Messius had much to answer:"Was his chain Suspended duly in the Lares''fane?
5419	Nay, more,"he asked,"why had he run away, When e''en a single pound of corn a day Had filled a maw so slender?"
5419	Nay, you''re a perfect Hydra: who shall choose Which view to follow out of all your views?
5419	None stirring?
5419	Now, lodged in my hill- castle, can I choose Companion fitter than my homely Muse?
5419	O when, Pythagoras, shall thy brother bean, With pork and cabbage, on my board be seen?
5419	Of Smyrna what and Colophon?
5419	One day when Maenius happened to attack Novius the usurer behind his back,"Do you not know yourself?"
5419	Or e''en Lucilius, our good- natured friend, Sees he in Accius nought he fain would mend?
5419	Or is it said that poetry''s like wine Which age, we know, will mellow and refine?
5419	Or pick his steps, endeavour to walk clean, And fancy every mud- stain will be seen?
5419	Or why should Plautus and Caecilius gain What Virgil or what Varius asks in vain?
5419	Or would you turn to Lebedus for ease In mere disgust at weary roads and seas?
5419	Or, starting for Brundisium, will it pay To take the Appian or Minucian way?
5419	Press home the matter further: how d''ye call The thrall who''s servant to another thrall?
5419	QUID TIBI VISA CHIOS?
5419	Robbers get up by night, men''s throats to knive: Will you not wake to keep yourself alive?
5419	Say, is your bosom fevered with the fire Of sordid avarice or unchecked desire?
5419	Say, is your fancy fixed upon some town Which formed a gem in Attalus''s crown?
5419	Say, what''s a miser but a slave complete When he''d pick up a penny in the street?
5419	Say, would you rather have the things you scrawl Doled out by pedants for their boys to drawl?
5419	Shall bug Pantilius vex me?
5419	Shall it be chalk or charcoal, white or dark?
5419	Sides, stomach, feet, if these are all in health, What more could man procure with princely wealth?
5419	Sire of the morning( do I call thee right, Or hear''st thou Janus''name with more delight?)
5419	So Tantalus catches at the waves that fly His thirsty palate-- Laughing, are you?
5419	Such are the marks of freedom: look them through, And tell me, is there one belongs to you?
5419	T. Indeed?
5419	That Damasippus shows himself insane By buying ancient statues, all think plain: But he that lends him money, is he free From the same charge?
5419	The heart that air- blown vanities dilate, Will medicine say''tis in its normal state?
5419	The nuptial bed is in his hall; he swears None but a single life is free from cares: Is he a bachelor?
5419	The priceless early or the worthless late?
5419	The size attracts you: well then, why dislike The selfsame quality when found in pike?
5419	The stomach here is sound as any bell, Craterus may say: then is the patient well?
5419	Then, as he still kept walking by my side, To cut things short,"You''ve no commands?"
5419	Think too of Rome: can I write verses here, Where there''s so much to tease and interfere?
5419	Think you by turning lazy to exempt Your life from envy?
5419	Three guests, I find, for different dishes call, And how''s one host to satisfy them all?
5419	UNDE ET QUO CATIUS?
5419	Was this your breeding?
5419	Wastes he a thought on Horace?
5419	We stop: inquiries and replies go round:"Where do you hail from?"
5419	Well, betwixt these, what should a wise man do?
5419	Well, but for us; what thoughts should ours be, say, Removed from vulgar judgments miles away?
5419	Well, could Pomponius''sire to life return, Think you he''d rate his son in tones less stern?
5419	Well, here''s a poet now, whose dying day Fell one month later, or a twelvemonth, say: Whom does he count with?
5419	Well, when you offered in a heifer''s stead Your child, and strewed salt meal upon her head, Then were you sane, I ask you?
5419	Were it not greater madness to renounce The prey that Mercury puts within your pounce?
5419	Were turbots then less common in the seas?
5419	What ails me now, to dose myself each spring?
5419	What answer would you make to such as these?
5419	What boot Menander, Plato, and the rest You carried down from town to stock your nest?
5419	What can I do?
5419	What constitutes a madman?
5419	What gives you appetite?
5419	What good were that, if though I mind my ways And shun all blame, I do not merit praise?
5419	What if a man appeared with gown cut short, Bare feet, grim visage, after Cato''s sort?
5419	What if at last a greater fool you''re found Than I, the slave you bought for twenty pound?
5419	What if your grandfathers, on either hand, Father''s and mother''s, were in high command?
5419	What if, Maecenas, none, though ne''er so blue His Tusco- Lydian blood, surpasses you?
5419	What is my Celsus doing?
5419	What marvel if, when wealth''s your one concern, None offers you the love you never earn?
5419	What matters it if, when you eat your snack,''Twas paid for yesterday, or ten years back?
5419	What matters it to reasonable men Whether they plough a hundred fields or ten?
5419	What of the town of Samos, trim and neat, And what of Sardis, Croesus''royal seat?
5419	What shall a poet do?
5419	What soothes annoy, and makes your heart your own?
5419	What standard works would there have been, to come Beneath the public eye, the public thumb?
5419	What then?
5419	What then?
5419	What though the marsh, once waste and watery, now Feeds neighbour towns, and groans beneath the plough?
5419	What though the river, late the corn- field''s dread, Rolls fruit and blessing down its altered bed?
5419	What to the oak and ilex, that afford Fruit to the cattle, shelter to their lord?
5419	What tongue hangs fire when quickened by the bowl?
5419	What would you more?
5419	What wretch so poor but wine expands his soul?
5419	What''s coming, pray, that thus he winds his horn?
5419	What, but that rich Tarentum must have been Transplanted nearer Rome with all its green?
5419	What, give a slave the wall?
5419	What?
5419	What?
5419	What?
5419	What?
5419	What?
5419	What?
5419	When I once think a thing, I may n''t speak out?
5419	When Marius killed his mistress t''other day And broke his neck, was he demented, say?
5419	Where have you milder winters?
5419	Where is the gain in pulling from the mind One thorn, if all the rest remain behind?
5419	Where shall I find his like for heart and head?"
5419	Which place is best supplied with corn, d''ye think?
5419	Which should he copy, think you, of the two?
5419	Which was more mad?
5419	Who broached that slander?
5419	Who reads not Naevius?
5419	Who then is free?
5419	Whom call we good?
5419	Why are Jove''s temples tumbling to the ground?
5419	Why does one good man want while you abound?
5419	Why hail me poet, if I fail to seize The shades of style, its fixed proprieties?
5419	Why lengthen out the tale?
5419	Why not?
5419	Why should false shame compel me to endure An ignorance which common pains would cure?
5419	Why should the Gods have put me at my ease, If I may n''t use my fortune as I please?
5419	Why, what did Ajax when the flock was slain?
5419	Why?
5419	Why?
5419	Would you be told how best your pearls to thread?
5419	Would you respect him, hail him from henceforth The heir of Cato''s mind, of Cato''s worth?
5419	Would you your play should prosper and endure?
5419	Yet what says Milvius?
5419	Yet where''s the profit, if you hide by stealth In pit or cavern your enormous wealth?
5419	You are our great king- killer: why delay To kill this King?
5419	You fear to come to want yourself, you say?
5419	You live so near the gods, you''re sure to know: That news about the Dacians?
5419	You offer up your daughter for a lamb; And are you rational?
5419	You see that pike: what is it tells you straight Where those wide jaws first opened for the bait, In sea or river?
5419	You think to fix it?
5419	You''d praise the climate: well, and what d''ye say To sloes and cornels hanging from the spray?
5419	You''re bloated by ambition?
5419	Your side''s in pain; a doctor hits the blot: You wish to live aright( and who does not?
5419	a knack Caught by Pitholeon with his hybrid clack?
5419	all say nay?
5419	although I ne''er was taught, Is that a cause for owning I know nought?"
5419	are they Greater or less than travellers''stories say?
5419	are you mad, or do you mean to balk My thirst for knowledge by this riddling talk?
5419	at home he''s classed With Venus''self;"her eyes have just that cast:"Is he a dwarf like Sisyphus?
5419	but pray tell me how yon came To know so well what scarce is known to fame?
5419	clamours some one, not without A threat or two,"just mind what you''re about: What?
5419	cries the soldier stout, When years of toil have well- nigh worn him out: What says the merchant, tossing o''er the brine?
5419	devote no modicum To your dear country from so vast a sum?
5419	do you eat the feathers?
5419	does he dare to say me nay?"
5419	does he suit The strains of Thebes or Latium''s virgin lute, By favour of the Muse, or grandly rage And roll big thunder on the tragic stage?
5419	had the act been more insane To fling it in a river or a drain?
5419	had they then no noses in those days?
5419	have you heard No secret tidings?"
5419	have you kith or kin To whom your life is precious?"
5419	how d''ye do?"
5419	if Maecenas does a thing, must you, His weaker every way, attempt it too?
5419	is Agave conscious that she''s mad When she holds up the head of her poor lad?
5419	is all this care To save your stores for some degenerate heir, A son, or e''en a freedman, who will pour All down his throttle, ere a year is o''er?
5419	is that a reason he should seem Less pleasant, less deserving my esteem?
5419	is there none Hears me?"
5419	make rules his sport, And dash through thick and thin, through long and short?
5419	men cry:"Free, gently born, unblemished and correct, His means a knight''s, what more can folks expect?"
5419	of course I take it,"you reply;"You love the praise yourself, then why not I?"
5419	of the men I know, With whom I live, have any told you so?
5419	ought they to convulse The well- strung frame and agitate the pulse?
5419	quoth she:"is this as big?"
5419	said one,"or think That if you play the stranger, we shall wink?"
5419	shall I choke Because Demetrius needs must have his joke Behind my back, and Fannius, when he dines With dear Tigellius, vilifies my lines?
5419	show no reverence to his sacred shade Whose scenes great Roscius and Aesopus played?"
5419	some one cries,"have you no failings?"
5419	sure I need not die; Heaven can do all things:''ay, the man was sane In ears and eyes: but how about his brain?
5419	take three hundred in?
5419	then can you not expend Your superflux on some diviner end?
5419	they take the stripe, draw on the shoe, And hear folks asking,"Who''s that fellow?
5419	true, my back is made to pay: But when you let rich tit- bits pass your lip That cost no trifle, do you''scape the whip?
5419	what Think you of Lesbos, that world- famous spot?
5419	what matters it if I Die by disease or robbery?
5419	what thymy ground Allures the bee to hover round and round?
5419	what?
5419	what?
5419	when Shall I behold your pleasant face again; And, studying now, now dozing and at ease, Imbibe forgetfulness of all this tease?
5419	when''tis drest And sent to table, does it still look best?
5419	whence and whither?
5419	while I live?''
5419	who?"
5419	why?
5419	with the old, or them Whom we and future times alike contemn?
5419	would you have me live like some we know, Maenius or Nomentanus?"
5419	you mean my word to doubt?
5419	you must knock down all that''s in your way, Because you''re posting to Maecenas, eh?"
5419	you to twist men''s necks or scourge them, you, The son of Syrus, Dama, none knows who?"
47242	''And how was that?''
47242	''But is he in any danger of losing it?''
47242	''Did the vulture fly East or West?''
47242	''Finally, Proteus arrives in Greece; and what does he do there?
47242	''Hermotimus?
47242	''How so?''
47242	''Just a stroll?''
47242	''Pindar once found himself in a similar difficulty with an over- abundant theme: Ismenus?
47242	''Proteus,''he cried,''Proteus vain- glorious?
47242	''Twas in the crater that Empedocles sought death?''
47242	''Twas the thunderbolt, methinks, that slew Asclepius, Dionysus[5]?
47242	''What is that?
47242	''Who trades in his own wife''s favours?''
47242	''Will we have a fine day?''
47242	''Yes, what am I to look you at?''
47242	--''But how,''I asked,''and why?''
47242	Adimantus__ Ly._ Said I not well?
47242	Again I ask: do you want your sons to conceive an ambition of this sort?
47242	Again, when people use edible things not for food but to get dye out of-- the murex- dyers, for instance-- are they not abusing God''s gifts?
47242	Ah, Polemon, so you are back at last; are you well?
47242	All that is another''s is mine: for can I not open his doors, put his guards to sleep, and walk in unperceived?
47242	Am I mad, that I should forget Myrtium, so soon to become the mother of my child?
47242	Am I meaner than Xerxes?
47242	And as to''set''and''sit,''surely it is the whole difference between transitive and intransitive?
47242	And did n''t I put down a solid drachma for you at the feet of Aphrodite''s statue, when it was her feast the other day?
47242	And how is your cupbearer going to hand you a thing of that weight, when he has filled it?
47242	And how will you like taking it from him?
47242	And if Gods are patriotic, shall not men be more so?
47242	And if that were all!--but to- day is harvest festival; and where is his present?
47242	And it was she made you cry like that, was it?
47242	And no wonder; where else could one find such clear sparkling water?
47242	And now that you feel sure of me, and know how I dote on you, what is the consequence?
47242	And surely it is a very humiliating circumstance that you should be apt to fall ill, just like ordinary people?
47242	And what eye would not delight to feed on joys so varied?
47242	And what have they been doing to you exactly?
47242	And what is the great river that flows so close beneath the walls?
47242	And where do I come in?
47242	And who are the men, pray, who hold such language?
47242	And will the piebald bull yonder[25], from Memphis, explain what use_ he_ has for a temple, an oracle, or a priest?
47242	Antipater__ Ar._ Is it well with you, Antipater?
47242	Aristaenetus told him he was quite right to come; would he take a chair and sit behind Histiaeus and Dionysodorus?
47242	As far as I remember, he said-- but who comes here in such haste?
47242	But how died he?
47242	But it ca n''t have been a trifle that drove him away: what was it all about?
47242	But leaving them out of the case, do you consider that you have good security for the continuance of your health?
47242	But perhaps your case is a very different one; is the light so bright that you can not manage to fix your eyes on the dazzling glory of Demosthenes?
47242	But there was Antiphon-- son to Menecrates-- and a whole mina; why not him?
47242	But what may it be?''
47242	But what point is there in Proteus''s throwing himself into the fire?
47242	But what recked Hyperides?
47242	But what was the inducement in the present case?
47242	But when did you make this discovery?
47242	But who are these men?
47242	But your father is not dead?
47242	But, O King, how had you been the better off, if he had come alive?
47242	But_ I_ can not think what he_ finds_ in her; where are his eyes?
47242	Cadmus?
47242	Can Bacis turn an oracle too, as well as the Sibyl?
47242	Choose-- a mighty champion, and loathed, or a confessed liar, and-- Hymnis?
47242	Could any contrast be greater than that presented by their words and their deeds?
47242	Could there be a more timely warning, balanced as it is by the prospect of abundance held out to him that follows the true method of agriculture?
47242	Dazzled by gold and costly gems, how should the beholder do justice to the charms of a clear complexion, to neck, and eye, and arm, and finger?
47242	Did I ever displease you?
47242	Did they tell you how he brought them here, and all their adventures?
47242	Did you ever notice his teeth?
47242	Did you ever, among all the nations you passed in your flight, meet with a similar case of mental aberration?
47242	Did you get that hay- cock?
47242	Do I not live for you alone?
47242	Do n''t you know?
47242	Do you expect to be eighteen all your life, Musarium?
47242	Do you suppose he could not get sheets and shoes, and therefore went as he did?
47242	Do you suppose if I wanted to marry I should pass over Demeas''s daughter in favour of Phido''s?
47242	Does that imply that, though there is nothing pleasanter, there may be something grander or more divine?
47242	Doris__ Myr._ Well, Pamphilus?
47242	H. IV_ The Rich to Cronus, Greeting._ Do you really suppose, Sire, that these letters of the poor have gone exclusively to_ your_ address?
47242	Had n''t you better see what she is like first?
47242	Has he got by?
47242	Have we some overweening tyrant, who insults us with his wealth?
47242	Have you lost your horns?
47242	He laughed:''Why, how will it make things worse for you?''
47242	He took up a man who said,''Yes, I can grapple with that,''meaning that he understood, with''Oh, you are going to throw me, are you?
47242	Her Mother__ Mother._ You must be mad, Philinna; what_ was_ the matter with you at the dinner last night?
47242	Here Zenothemis woke up and thundered out:''Chrysippus?
47242	Here are some specimens: What time do you set out on your travels?--What time?
47242	How aggravating!--Indeed?
47242	How can we possibly keep the feast( they ask), when we are numb with frost and pinched with hunger?
47242	How do we hunt our vermin down?
47242	How is he going to improve the honest men, without hardening and encouraging the rogues?
47242	How should I scorn your Muse?
47242	How would he have taken it?
47242	How would you like it, if the criminal classes were to profit by his lesson in fortitude, and learn to scorn death, and burning, and so on?
47242	I dare say, now, she was very cruel and scornful?
47242	I embrace and kiss a man like that?
47242	I feel compassion for them, and have chosen you from among all the Gods to heal their ills; for who else should heal them?''
47242	I had not brought my sword with me, or you may be sure I should have known what to do with it.--What are you both laughing at?
47242	I said;''do you suppose I have kept my picture turned the same way all these years?
47242	I should like to know what sort of presents the Bithynian makes you?
47242	I should take it kindly of you, sir, if you would tell me whether you_ have_ ever seen Virtue or Fortune or Destiny anywhere?
47242	I suppose you have forgotten him?
47242	If he were not in love with you, why should he mind your having another lover?
47242	If you have not lost a thing, you still have it?
47242	Is it a heap?
47242	Is it a heap?
47242	Is it just a cobweb spun in that jealous little brain of yours?
47242	Is it so amusing, Pythias?
47242	Is mine weaker?
47242	It is useless, of course, to offer gold to the gifted son of Calliope?
47242	Let either of them tell me, What is Philosophy?
47242	Logic and life, rhetoric and philosophy, popularity and death-- ay, but which?
47242	Melia''s distaff golden- bright?
47242	More misdeeds of the ignorant herd?
47242	Need I enumerate instances?
47242	Now begin with telling me what Aristaenetus was giving the banquet for; was it his boy Zeno''s wedding?
47242	Now, if a man came to you and said that he had left his wife''s home, would you stand that?
47242	Now, if_ you_ will not enlighten me on this subject, who can?
47242	Now, what are the facts?
47242	Now, what are your feelings when you hear a man deprecating his own merits, and depreciating his friend''s excessive gratitude?
47242	Or again, if you hate pleasure and condemn the Epicureans, how comes it that you will do and endure the meanest things for it?
47242	Others you may see naked, swimming for their lives; and what was the reef that wrecked them, pray?
47242	Pass the cutting off the wretched Paphlagonian''s head, what did you want to spike it on a spear for, and let the blood run down on you?
47242	Perhaps you consider that a stiffish dose of hellebore would serve the turn?
47242	Perhaps you think it a trifle always to win at dice, and be able to count on the sice when the ace is the best the others can throw?
47242	Pray tell me, do you not call extravagance a vice?
47242	Purist__ Ly._ Are you the man whose scent is so keen for a blunder, and who is himself blunder- proof?
47242	Shall I call evidence?
47242	Shall we have another match on the old lines?
47242	Shall we try to find the answers?
47242	Shall we wait for him here, or do you think I had better go back on board?
47242	So I said How d''ye do, and then asked,''Do tell me, Parmenon, how you got on; have you made anything to repay you for all your fighting?''
47242	So- and- so is a tribes- man of mine.--Oh, you are a savage, are you?
47242	Somewhere in Greece, of course?
47242	Suppose I were to return you evil for evil?
47242	Take it at the best; let all endure for ages: what will it profit your senseless clay?
47242	The fellow is a boozy.--Oh, Boozy was his mother''s name, was it?
47242	The general opinion clearly was that he was an impudent rogue, and various people struck in with what came to hand:''What, Menelaus, art distraught?''
47242	The land is consequently uninhabited; savage, dried up, barren, droughty, how should it support life?
47242	The patrimonial income supplies me well enough.--Patrimonial?
47242	Thebe''s dark circlet?
47242	Then how is Proteus going to draw the line?
47242	There was a general laugh; upon which,''You vile scum,''says he,''you laugh, do you, because I invoke our God Heracles as I toast the bride?
47242	These are riddles, Archias; you took him alive, and you have him not?
47242	They went to law, but were compounded.--You do n''t say they did n''t get apart again?
47242	This was how I began to Parmenon:''Did you and your master''s ears burn, Parmenon?''
47242	Three Runaway Slaves.__ Apol._ Father, is this true, about a man''s publicly throwing himself upon a pyre, at the Olympian Games?
47242	Used mortals to play draughts in your time?
47242	Was it for this that he suffered bondage in Syria?
47242	Was that a woman''s voice, reciting Homer?
47242	Was there anything to be got by jumping on to a pyre, and being converted to cinders?
47242	Welcome, my musical friend: you have not forgotten Heracles, I hope?
47242	Well, I suppose there may be fools and empty- headed enthusiasts in India as elsewhere?
47242	Well, and who were the guests?
47242	Well, do you know what a historian is?
47242	Well, now what are we to do?
47242	Well, why do n''t you speak?
47242	Well?
47242	What avail ashes and urns, if I have not Demosthenes?
47242	What can we call this but a drunken freak?
47242	What do I know about brides, ugly or pretty?
47242	What do you mean?
47242	What do you recommend, Lycinus?
47242	What faults have you to find, Lycinus?
47242	What girl would look at a man who likes such nastiness-- let alone drink or sleep with him?
47242	What have I ever done to you?
47242	What is coming?
47242	What is the meaning of it all?
47242	What is to be looked for from people whose worship is of Dionysus, whose life is in feasting and dancing?
47242	What is to prevent one single ring from doing all the work?
47242	What is your opinion of this gentleman?
47242	What names am I to say, Philosophy?
47242	What orator would not feel that his credit was at stake, and be fired with ambition to surpass himself, rather than be found wanting to his theme?
47242	What other end had Heracles?
47242	What remains to tell?
47242	What say you, friends?
47242	What should you say to that?
47242	What value can one attach to a man whom one''s nose would identify for one of those minions?
47242	What was I to do?
47242	What was the good of this multitude of wonderful cups, he wanted to know, when earthenware would serve the purpose?
47242	What, make the story public?
47242	What, no answer?
47242	What, nothing to say for yourself?
47242	What, then, I am an interloper too, am I?
47242	What, then, should a man of sense do, when he finds one friend''s virtue pitted against another''s truth?
47242	What?
47242	What_ have_ you done?
47242	What_ is_ it all about, Charmides?
47242	When some one described his sick servant as undergoing torture, he asked,''What for?
47242	Whence, and whither?''
47242	White- armed Harmonia''s bridal?--Ay, but which?
47242	Whither, I wonder, goes this mighty host, issuing from Arcadia?
47242	Who are to be the first victims?
47242	Who dares name the word?
47242	Who has been telling you all this?
47242	Who knows?
47242	Who was it they all compared me to, Chenidas?
47242	Why are you crying, child?
47242	Why go about with your left hand loaded,--a ring to every finger?
47242	Why_ is_ it all?
47242	Yes?
47242	You do n''t suppose he will remember tears and kisses and vows, with five talents of dowry to distract him?
47242	You mean to say you are_ not_ going to be married?
47242	You seem like one rapt in contemplation; you are pondering on matters of no light import?
47242	You surely find him a more temperate and better man than the other?
47242	You would be there, no doubt,--when that old man burnt himself?
47242	[ 19] All this your Demosthenes endured, and who knows not what an orator it made of him?
47242	_ Ad._ How so?
47242	_ Ad._ Who begins?
47242	_ Ant._ And he has died on the way?
47242	_ Ant._ And it was indeed--?
47242	_ Ant._ And what hearing did he give them?
47242	_ Ant._ Ay?
47242	_ Ant._ Ha?
47242	_ Ant._ Ha?
47242	_ Ant._ What mean you?
47242	_ Ant._ Why took you him not alive?
47242	_ Apol._ But what was his object, father?
47242	_ Apol._ Oh?
47242	_ Ar._ How?
47242	_ Ar._ Was it not your charge that we should use no force at first?
47242	_ Ba._ But you_ did_ know Hermotimus, I suppose?
47242	_ Ch._ Go on slapping me?
47242	_ Ch._ Is that the only way to tell?
47242	_ Che._ Shall I tell her you lied to make her think you a fine fellow?
47242	_ Che._ Why, who should it be?
47242	_ Co._ Is the man mad?
47242	_ Cro._ That conceited shepherd[11]?
47242	_ Cy._ A man''s sufficiency is that which meets his necessities; will that do?
47242	_ Cy._ And do you think my feet walk worse than yours, or than the average man''s?
47242	_ Cy._ And economy a virtue?
47242	_ Cy._ And want occurs when the supply falls short of necessity-- does not meet the need?
47242	_ Cy._ But now, pray, what is the purpose of the protection, in turn?
47242	_ Cy._ Clothing-- what is that for?
47242	_ Cy._ Do you see, or must I explain?
47242	_ Cy._ Is he temperate?
47242	_ Cy._ Oh, yes; look at it this way; what have feet to do?
47242	_ Cy._ That brings us to the questions, What is want, and what is sufficiency?
47242	_ Cy._ Then do you think my feet are in worse condition than yours?
47242	_ Cy._ Then, if you find me living economically, and others extravagantly, why blame me instead of them?
47242	_ Cy._ Well, consider the purpose of anything we require; the purpose of a house is protection?
47242	_ Cy._ Well, the rest of my body, then?
47242	_ Do._ And how do you like him for a lover?
47242	_ First Master._ Ha, Cantharus, have I got you?
47242	_ First Master._ So tragic?
47242	_ First Master._ Why, what is all this about?
47242	_ Gly._ Yes, dear; is n''t it_ horrid_ of her?
47242	_ Her._ And why is that?
47242	_ Her._ Does none of you know anything about this other?
47242	_ Her._ How am I to understand that?
47242	_ Her._ Straight to Thrace, then?
47242	_ Her._ Very good; and what comes next?
47242	_ Her._ Yes, come along, and we will polish off a few to- day.--Which way, Philosophy?
47242	_ Her._ Yes?
47242	_ Innkeeper._ Why, the Three- headed Dog is a book, master?
47242	_ Jo._ Shut him out?
47242	_ Jo._ Why not?
47242	_ Le._ Such a coward, girl?
47242	_ Ly._ And if a person were to use''interchange''there instead of''exchange,''what would you take him to mean?
47242	_ Ly._ And if you caught him committing a solecism, would you stand it?
47242	_ Ly._ And the fancy?
47242	_ Ly._ And what lover would not have been jealous?
47242	_ Ly._ But what would you have me do?
47242	_ Ly._ By the way, do you know of any one who is on the look in for a wife?
47242	_ Ly._ Can it be a love affair?
47242	_ Ly._ Charinus?
47242	_ Ly._ Do I understand that you are proof?
47242	_ Ly._ Do you also see that the exchange of one for the other is a solecism?
47242	_ Ly._ Have you realized on what a slender thread all this wealth depends?
47242	_ Ly._ How about that last?
47242	_ Ly._ How did''one are''get past you?
47242	_ Ly._ How do you make that out?
47242	_ Ly._ I suppose one must be blunder- proof, to detect the man who is not so?
47242	_ Ly._ Is there such a person?
47242	_ Ly._ Monstrous sly, is it not, to say''mutual''instead of''joint''?
47242	_ Ly._ Not sure?
47242	_ Ly._ Now, can you tell me the difference between''setting''and''sitting,''or between''be seated''and''sit''?
47242	_ Ly._ Or the only way you can learn?
47242	_ Ly._ Outrageous?
47242	_ Ly._ Perhaps one at a time are too few?
47242	_ Ly._ Pythias?
47242	_ Ly._ Then, as you can not feel the difference between''deprecate''and''depreciate,''shall we conclude that you are an ignoramus?
47242	_ Ly._ Well, shall you be able to detect a culprit, and convict him if he denies it?
47242	_ Ly._ Well, what is to happen, if you can not follow now?
47242	_ Ly._ Well?
47242	_ Ly._ What do I want with a wish?
47242	_ Ly._ What, not observed''broad open''?
47242	_ Ly._ What?
47242	_ Ly._ Why, how can they be equivalent?
47242	_ Masters._ Indeed, madam?
47242	_ Me._ What was her fee?
47242	_ Mo._ Have I your permission to speak, sir?
47242	_ Mother._ But what about kissing Lamprias?
47242	_ Mother._ They do n''t all find it so hard to get round their fathers; why ca n''t he get a slave to wheedle him?
47242	_ Mu._ Oh well, mother, are the rest of them happier or better- looking than I am?
47242	_ Myr._ Well, and when you sailed again, did n''t I give you that waistcoat, that you might have something to wear when you were rowing?
47242	_ Pa._ Are you mad, or what is the matter with you?
47242	_ Pa._ How much more nonsense are you going to talk about shipowners and marriages?
47242	_ Pa._ Oh, Dorcas, what_ am_ I to do?
47242	_ Pa._ Oh, what will become of me?
47242	_ Pa._ Well; and you did?
47242	_ Pa._ What shall I do, Dorcas?
47242	_ Pa._ What, straight off like that?
47242	_ Phi._ And who may you be, good sir?
47242	_ Phi._ Dionicus the doctor had told him, he said;_ he_ was one of you, was he not?
47242	_ Phi._ Heracles, who is this comely person with a lyre?
47242	_ Phi._ I know; a fine lad; only a lad, though; old enough to marry?
47242	_ Phi._ The usual thing, I suppose-- a panegyric on the bride, or an epithalamium?
47242	_ Phi._ Well, my dear, where is that wine?
47242	_ Po._ Polemon, deme Stiria, tribe Pandionis; will that do for you?
47242	_ Po._ Who is this person coming to you?
47242	_ Pr._ But what possessed you to abdicate?
47242	_ Pr._ First, then, is the common story true?
47242	_ Pur._ Again?
47242	_ Pur._ But what have I to do with solecists on the look in for wives?
47242	_ Pur._ Feelings?
47242	_ Pur._ How can that be, before you have opened your lips?
47242	_ Pur._ How could I call myself educated, if I made blunders at my age?
47242	_ Pur._ Namely--?
47242	_ Pur._ Three?
47242	_ Pur._ Well?
47242	_ Pur._ What_ are_ you talking about?
47242	_ Pur._ Why, what may the difference be?
47242	_ Pur._ Would it?
47242	_ Pur._ You are joking, of course?
47242	_ Sa._ Are you going to show the white feather too, Adimantus, now that the danger is near?--Timolaus, what is your advice?
47242	_ Sa._ Well, tell me what you think of mine?
47242	_ Sa._ You see when it was we lost him, Lycinus?
47242	_ Sa.__ O sancta simplicitas!_ Did you think that you were at Athens all this time?
47242	_ Second Master._ Ha, you rascal there, am I mistaken, or are you my lost Lecythio?
47242	_ Ti._ Well, Lycinus, what do you expect?
47242	_ Try._ And the tears were all for her?
47242	_ Try._ Had you a full view of her, or did you just see her face and as much as a woman of forty- five likes to show?
47242	_ Try._ Is this recent?
47242	_ Try._ Well, which are you going to trust-- her word, or your own eyes?
47242	_ Try._ Which?
47242	_ You_ are very proud of your eulogy on Homer; and is Demosthenes a light matter to_ me_?''
47242	_ Zeus._ Oh, it''s the philosophers who have been misbehaving themselves?
47242	_ Zeus._ Then if it is neither the philosophers nor the common people, who is it that you complain of?
47242	a man of mature years riding about on a finger- ring, moving whole mountains with a touch; bald and snub- nosed, yet the desire of all eyes?
47242	a repetition of the Socrates and Anytus affair?
47242	and I am to let him outrage my feelings just for that?
47242	and did she steal away Zeus, and give you a stone to swallow for a baby?
47242	and going across and embracing him?
47242	and how did they receive you at your first descent?
47242	and how shall I describe them?
47242	and that Mede there, Mithras, with the candys and tiara?
47242	and what brings you here, away from the world?
47242	and what is the trouble now?
47242	and what were they?
47242	because a pretender like Hetoemocles comes short of his profession, you argue from him to the real sages, to Cleanthes and Zeno?
47242	column?
47242	did you hear that?
47242	do you remember?
47242	ever look at any other man?
47242	give a full description of what men do in their cups?
47242	great Bacchus''merry fame?
47242	has he never found out how thin her hair is?
47242	he has given you up, and taken her in your place?
47242	he left life for want of belief in my promises?
47242	he was not there; what can he know about it?
47242	how do your pipes come to be broken?
47242	how they were saved by a star?
47242	how?''
47242	is he a man of sense?
47242	is that all?
47242	is that it?
47242	is that true?
47242	it is a treat to hear him when he sings and tries to make himself agreeable; what is it they tell me about an ass that would learn the lyre?
47242	never a word of how Polemon had talked or thought of me, or prayed he might find me alive?
47242	or how long has it been going on?
47242	or should I have made him my right- hand man in the management of Greece and of the empire?
47242	or that Chaereas will be of the same mind when he has his fortune, and his mother finds a marriage that will bring him another?
47242	or the other, the one they call The Trap?
47242	or was it just a drunken freak?
47242	or, not to go beyond the merest elements, how does_ condition_ differ from_ constitution?
47242	so poor of heart?
47242	take it quietly and make her words seem true and let her be queen?
47242	that he forgave his country a debt of a million odd?
47242	that he was cast out of Rome,--he whose brilliance exceeds the Sun, fit rival of the Lord of Olympus?
47242	that is surely Adimantus?
47242	the all- daring might Of Heracles?
47242	the old gentleman deserved a better fate?
47242	the race from dragon''s teeth that came?
47242	there are two of them; one in Piraeus, who has only just come there; Damyllus the governor''s son is in love with her; is it that one?
47242	used you to eat the children Rhea bore you?
47242	was Demosthenes not our enemy of enemies?
47242	was there ever a juster man than Aristides?
47242	what do they suppose they are going to get out of him?''
47242	what do you mean?''
47242	what does it aggravate?
47242	what is it?
47242	what would it be if I saw the thing done, and the blood, and the bodies lying there?
47242	why not tell his mother he will go off for a soldier if she does n''t let him have some money?
47242	you do not suppose he knew anything worth knowing about me?
47242	you name that name?
23639	And are not mischances misfortunes in those matters wherein we mischance?
23639	And are not slips mischances in those matters wherein we slip?
23639	Are we,said he,"to leave the question unanswered, or are we to reply to his argument in his absence as if he were present?"
23639	Certainly,said Daphnæus,"what else could they mean?"
23639	Did n''t you hear the news?
23639	Malignant wretch, why art so keen to mark Thy neighbour''s fault, and seest not thine own? 23639 See you the boundless reach of sky above, And how it holds the earth in its soft arms?"
23639	What grace or pleasure in life is there without golden Aphrodite? 23639 What news?"
23639	What then?
23639	Why then did you not tell me of it at once?
23639	Why then has he not come?
23639	You are always extolling people of no merit: for who is this fellow, or what has he said or done out of the common?
23639	[ 207] Why should not you also say,If men are not better for learning, the money paid to tutors is also lost?"
23639	[ 250] who on earth could be ignorant of so great a change happening to himself, of virtue blazing forth so completely all at once? 23639 [ 480] And,"Where is thy bow, where thy wing''d arrows, Pandarus, Where thy great fame, which no one here can match?
23639	[ 481] Such language again plainly cheers very much those that are down as,Where now is Oedipus, and his famous riddles?
23639	[ 482] and,Does much- enduring Hercules say this?
23639	[ 516] And Domitius said to Crassus,Did you not weep for the lamprey that was bred in your fishpond, and died?"
23639	[ 56] What hope of gain or advantage had they in those days? 23639 [ 727] What prevents our imitating such men as these?
23639	[ 729] Or has any bad luck or contumely fallen on you in consequence of some calumny or from envy? 23639 [ 783] And,"What think you these wretches would have said, if the states had departed, when I was curiously discussing these points?
23639	[ 7] But why pursue the line of argument further? 23639 [ 946] And does not justice, and fairness, and sobriety, and decorum rule the affairs of mortals?
23639	[ 949] For what can be found out or learnt by men, if everything is due to fortune? 23639 _ G._ Is''t in your ears or in your mind you''re grieved?
23639	''Have they not,''he replied,''been long bearing false witness against me, crying out that I had killed my father?''
23639	''How in the name of Heaven?''
23639	''See you how great a goddess Aphrodite is?
23639	''[ 87] And what difference is there between calling in question the received opinion about Zeus or Athene, and that about Love?
23639	''[ 97] And shall no god or good genius assist and prosper the man who hunts in the best chase of all, the chase of friendship?
23639	10- 12?
23639	1?
23639	5, 19:"Quid fraudare juvat vitem crescentibus uvis?"
23639	90:"Quo teneam vultus mutantem Protea nodo?"
23639	97?
23639	And Agesilaus said of the great king,"How is he better than me, if he is not more upright?"
23639	And Aristippus, when there was anger between him and Æschines, and somebody said,"O Aristippus, where is now your friendship?"
23639	And King Antigonus asked Cleanthes, when he saw him at Athens after a long interval,"Do you still grind, Cleanthes?"
23639	And among you Thebans, Pemptides, is it not usual for the lover to give his boy- love a complete suit of armour when he is enrolled among the men?
23639	And are not those who express their meaning by signs without words wonderfully praised and admired?
23639	And are these the only things that teach the power of diligence?
23639	And dare not you stand up boldly against him for what is right?"
23639	And did not Hannibal the Carthaginian use freedom of speech to Antiochus, though he was an exile, and Antiochus a king?
23639	And did not Hegesias by his speeches make, many of his hearers to commit suicide?
23639	And he replied,"If not all, but only some, of it is true, do you not think that the subject presents the same difficulty?"
23639	And he wondering and saying,"Why all these legal forms, Persæus?"
23639	And if anyone would also constantly put to himself that question of Plato,"Am I myself all I should be?"
23639	And if their union is seasonable, who knows but that she may be a better partner for him than any young woman?
23639	And is not the god himself short and concise in his oracles?
23639	And on her trying to deny it, and saying,"Were there not three hundred Senators that heard of it as well as you?
23639	And on his inquiring,"What, nothing more?"
23639	And so Diogenes, when Plato was being praised, said,"What has he to vaunt of, who has been a philosopher so long, and yet never gave pain to anyone?"
23639	And so that was a wise answer of Philippides the Comic Poet, when King Lysimachus asked him on one occasion,"What would you like to have of mine?"
23639	And someone asks Hercules,''Did you obtain the girl''s favour by force or by persuasion?''
23639	And that Lasthenes and Euthycrates lost Olynthus, measuring happiness by their belly and lusts?
23639	And that Scipio after taking Carthage neither saw nor received any of the spoil?
23639	And that she has gone to a place where she is out of pain ought not to pain us, for what evil can we mourn for on her account if her pains are over?
23639	And the general Iphicrates well answered Callias, the son of Chabrias, who asked him,"What are you?
23639	And to another such fellow, who said after a long rigmarole,"Did I weary you, philosopher, by my chatter?"
23639	And were not the murderers of Ibycus similarly captured?
23639	And what constitution so good but it is marred and impaired by sloth, luxury, and too full habit?
23639	And what deliberative assembly of a state is not annulled, what council of a king is not abrogated, if all things are subject to fortune?
23639	And what horses broken in young are not docile to their riders?
23639	And what if she plumes herself somewhat on the lustre of her race?
23639	And what trees do not by neglect become gnarled and unfruitful, whereas by pruning they become fruitful and productive?
23639	And what weak constitution has not derived benefit from exercise and athletics?
23639	And when Daphnæus had repeated the lines, my father resumed,"In the name of Zeus, is not this plainly a divine seizure?
23639	And when Metrocles answered,"Her fault, but your misfortune,"he rejoined,"How say you?
23639	And when Metrocles reproached him with her life, he said,"Is it my fault or hers?"
23639	And when he admitted that it was so, he went on to say,"Ought I not then to condole with you rather than you with me?"
23639	And when the company said, as it was likely they would,''Whatever makes you act in such a strange manner?''
23639	And who was the father of Codrus that reigned at Athens?
23639	And who would say that the anger of Magas against Philemon was equal to that of Nicocreon against Anaxarchus?
23639	And why not, to get well?
23639	And why should we be surprised at similar cases, seeing that we find many of the savagest animals docile and tame by training?
23639	And yet it is perhaps ridiculous to be indignant about law and justice, when nature itself is trampled upon by being thus subjected to women?
23639	And you know of course how it was that Cleomachus the Pharsalian fell in battle?"
23639	And you too, Sir, I would say to a curious person, why do you pry into what is hidden?
23639	Are not faults also slips?"
23639	Are we to say that man does not love himself by nature, because many cut their throats or throw themselves down precipices?
23639	Are you afraid?
23639	Are you angry?
23639	Are you by nature fond of gazing at little or great things?
23639	Are you distressed at the pinch of poverty?
23639	Are you going to read it more than once to the jury?"
23639	Are you in love?
23639	Are you of a jealous turn?
23639	As if any dropsical person, whose body was greatly swollen and who was very weak, should say to his doctor,"Am I then to become lean and empty?"
23639	But Pisias jumped up and cried out,"Ye gods, what will be the end of license like this which will overthrow our town?
23639	But Socrates said to him,"Did not a hen at your house the other day fly in and act in the very same way?
23639	But curious people shun the country as stale and dull and too quiet, and push into warehouses and markets and harbours, asking,"Any news?
23639	But how then will you find fault with your friend if he makes mistakes in business?
23639	But if words are neither useful to the speaker, nor necessary for the hearer, nor contain any pleasure or charm, why are they spoken?
23639	But now each of us, when angry and punishing, quote the words of Aristides and Cato,"Do not steal, Do not tell lies,"and"Why are you lazy?"
23639	But what are the next lines of Euripides?
23639	But why dwell on this?
23639	But why need I mention these?
23639	But why need I speak of our various passions?
23639	But, generally speaking, who has the right to blame the person who has not kept his secret?
23639	But, of all the multitude of lovers, did you ever hear of one that prostituted his boy- love even for the honours of Zeus?
23639	Can any other word lurk under it?
23639	Can it be connected with[ Greek: arma]?
23639	Can you not be a schoolmaster or tutor, or porter, or sailor, or make coasting voyages?
23639	Can[ Greek: phthonou]--[Greek: heteron] be an account of[ Greek: epichairekakia]?
23639	Compare also the following lines,"How should I boast?
23639	Consider also that very philosophical and witty answer of Diogenes to the man who asked,"How shall I avenge myself on my enemy?"
23639	Did he take a yoke of oxen from the field, did he come home smelling of yesterday''s debauch?
23639	Did not Oedipus put out his eyes?
23639	Did you court the friendship of some great man, and meet with a rebuff?
23639	Did you exchange no words with those that have just arrived from Italy?"
23639	Did you not pass by the officers''quarters?
23639	Didst not thou offer such a one to Socrates?
23639	Diogenes despises thee, who cried out, as he was being sold by some robbers,"Who will buy a master?"
23639	Disorders, of mind or body, which worse?
23639	Do they not sometimes get called waspish and shrewish by virtue of their very chastity?
23639	Do we not see that all men adore the temple of Theseus as well as the Parthenon and Eleusinium?
23639	Do you ask this, having two hands, two legs, and a tongue, in short, being a man, to love and be loved, to give and receive benefits?
23639	Do you desire anything?
23639	Do you not see how many opportunities there are both on land and sea?
23639	Do you see what fruits virtue yields?
23639	Do you see yon great and promiscuous crowd jostling against one another and surging round the rostrum and forum?
23639	Do you suspect?
23639	Do you think things in the town change every three hours?"
23639	Does an orator ask a favour of you when you are acting as juryman, or a demagogue when you are sitting in council?
23639	Dost thou bring slavery, and bondage, and sale?
23639	Dost thou mix a cup of poison?
23639	For an opportunity will offer itself to say,"Are those actions worthy to be compared with these?
23639	For example, does childlessness trouble you?
23639	For example, why are the children of those that have died of consumption or dropsy bidden to sit with their feet in water till the dead body is burnt?
23639	For he being bothered with a talkative fellow, and wearied out with his absurd tales, and his frequent question,"Is not this wonderful, Aristotle?"
23639	For he that anticipates by his own answer the person that was asked the question seems to say,"What is the good of asking him?
23639	For how did the Messenians who were killed long before derive any benefit from the punishment of Aristocrates?
23639	For how does plenty of room bring about an easy life?
23639	For instance, if anyone asked,"Is Socrates at home?"
23639	For they are slaves to all money- lenders,[888] and not to them only, what would there be so monstrous in that?
23639	For they say,"''Our life''s but a span;''[37] we can only live once; why should you heed your father''s threats?
23639	For what island has not a house, a promenade, a bath, and fish and hares for those who love fishing and field- sports?
23639	For who ever bestowed such encomium upon his country as Euripides did in the following lines?
23639	Fortune, dost thou threaten poverty?
23639	Good also is it for the matron, when she has the mirror in her hands, if not handsome to say to herself,"What should I be, if I were not virtuous?"
23639	Granted she loves sway and is rich?
23639	Has Homer come to life again?"
23639	Has your son deceived you by the help of a slave?
23639	Has your wife been seduced?
23639	Have not chaste women often something of the morose and peevish in their character almost past bearing?
23639	Have you again had matters to deal with that required labour and thought?
23639	Have you anything?
23639	Have you been rather near?
23639	Have you been vexed?
23639	Have you failed to get some office?
23639	Have you not been in the market?
23639	Have you nothing?
23639	Have you observed the ape?
23639	He will say,"How can they open their mouths against you, or what can they urge, if you give up and abandon what you get this bad name about?"
23639	Hiero was twitted by one of his enemies for his foul breath, so he went home and said to his wife,"How is this?
23639	How come you to know all this?"
23639	How did Solon benefit the Athenians by ordaining that debtors should no longer have to pay in person?
23639	How do we do when it rains, or when the North Wind doth blow?
23639	How else indeed could the flatterer insinuate himself by the pleasure he gives, unless he knew that friendship admitted the pleasurable element?
23639	How is this?
23639	How then is the flatterer convicted, and by what differences is he detected, of being only a counterfeit, and not really like his victim?
23639	How then, will you say, am I to maintain myself?
23639	How will you be able to correct him, if he acts improperly in reference to some office, or marriage, or the state?
23639	I now turn my attention to those who are rich and luxurious, and use language like the following,"Am I then to go without slaves and hearth and home?"
23639	I would reply, What have we not?
23639	If a young ass kicked me would you have me kick it back?"
23639	If however the person who meets him says he has no news, he will say somewhat peevishly,"No news, Sir?
23639	In such a case as this which of us would not have broken the walls with vociferation?
23639	In the first place then it seems to me that what is most injurious in enmity may become most useful to those that pay attention to it?
23639	In what cases then ought a friend to be vehement, and when ought he to use emphatic freedom of language?
23639	Indeed, how can it be otherwise, seeing that we repudiate wisdom, which is like plucking out our eyes, and take a blind guide of our lives?
23639	Is he not afraid or ashamed to press you to what is not right?
23639	Is he not called Loxias,[597] because he prefers ambiguity to longwindedness?
23639	Is he scented like a perfume shop?
23639	Is it grievous?
23639	Is it grievous?"
23639	Is it not easy then to put to the test many friends, and to associate with many friends at the same time, or is this impossible?
23639	Is it that he should instruct nobody, inspire in nobody an emulation for virtue, and be to nobody a pattern in good?
23639	Is it that vice is universal?
23639	Is not this a wonderful commotion of soul?
23639	Is not this an advantage to us?
23639	Is there not more extravagance in the love of boys?
23639	Is your life so disgraceful that we must all be ignorant of it?
23639	Listen to a story about two vultures; one was vomiting and saying it would bring its inside up, and the other who was by said,"What harm if you do?
23639	Might not one of them have divulged it?"
23639	Nay, there are many such, and shall they not move and provoke love?
23639	O sirs, by asserting that virtue is not a thing to be taught, why are we making it unreal?
23639	Or wilt thou nail a man on a cross, or impale him on a stake?
23639	Saw even Lemnos ever the like of this?
23639	So the crowd surrounded this man, and asked him one after the other,"Who are you?
23639	So the famous king Antigonus, when his son asked him,"When are we going to shift our quarters?"
23639	Suppose someone should say, What blessings have we?
23639	Supposing anyone objects:"How so?
23639	Then Lysias laughed, and said,"What then?
23639	Then said Daphnæus,"In the name of the gods, who thinks differently?"
23639	Then said I,"Which of his words has moved you most?
23639	Then said I,"Why should we bring up the third wave[814] and drown the argument, if he is not able to refute or evade the charges already brought?
23639	Then said Patrocleas,"What oracle do you refer to?
23639	To what do I refer?
23639	To what is this tongue marching?
23639	To which Crassus replied,"Did you weep, when you buried your three wives?"
23639	Unable to bear poverty, are you going to put on your back a money- lender, a weight hard to carry even for a rich man?
23639	Was Camillus without glory when banished from Rome, of which he is now accounted the second founder?
23639	Was he afraid then to entrust a secret to him, to whom he intended one day to leave his kingdom?
23639	Was it not Melanthus, an exile from Messene?
23639	Was it not the praise of flatterers?
23639	Was it of fortune or owing to fortune that Aristides persevered in his poverty, when he might have been lord of much wealth?
23639	Was it of fortune or owing to fortune that Philocrates spent on harlots and fish the money he had received from Philip?
23639	Was it of fortune that Alexander the son of Philip not only himself abstained from the captive women, but punished others that outraged them?
23639	We tolerate the faults of our friends; why should we not that of our sons?
23639	Were you not in the market in the forenoon?"
23639	What can be made of[ Greek: pollous] here?
23639	What cares Theodorus whether he rots above ground or below?
23639	What does he know about it?
23639	What else brought Nero[398] on the tragic stage, and invested him with the mask and buskins?
23639	What else invested Ptolemy[397] with his pipe and fiddle?
23639	What fevers, what agues, do not these things cause?
23639	What good will come of speaking now, or what harm of silence?"
23639	What have I done?
23639	What is all this but seeking out excuses for being unthankful to fortune, only to torment and punish oneself?
23639	What is hard for exiles?
23639	What is huger or more formidable in appearance than the elephant?
23639	What is it then?
23639	What is the meaning of those common tables of yours?
23639	What kind of flatterer then must we be on our guard against?
23639	What need was there to bring in Zeus Soter?
23639	What obstructions, what irruptions of blood into the air- vessels, what distemperature of heat, what overflow of humours, do not result?
23639	What say you?
23639	What that I ought to have done left undone?"
23639	What then is the difference between these?
23639	What then is the purchase- money of friendship?
23639	What then, if she is young and handsome?
23639	What then?
23639	What then?
23639	What was his reply?
23639	What will become of us?"
23639	When Aristippus was asked by someone,"Are you everywhere then?"
23639	When Polynices was asked"What is''t to be an exile?
23639	When did ever any breath of suspicion sully her house?
23639	When did ever any ugly rumour attach itself to her?
23639	Where indeed?
23639	Where is the reason or justice in all this?
23639	Where then is the pleasure of vice, if there is nowhere in it freedom from anxiety and pain, or independence, or tranquillity, or rest?
23639	Whereupon Daphnæus,"Do you call the marriage and union of man and woman most disgraceful, than which no holier tie exists nor ever did?"
23639	Whereupon Socrates replied,"And you too, sir, would it not have become you to make this remark also privately?"
23639	Who exiled these men?
23639	Who knows you?
23639	Who lives a more quiet life in our town than Ismenodora?
23639	Who of the Boeotians would you rather prefer to be than Epaminondas, or of the Romans than Fabricius?
23639	Who of those inspired by Cybele are made beside themselves to this extent by the flute and the kettledrum?
23639	Who then are made unhappy by these things?
23639	Who was this Corax?
23639	Why is this the case?
23639	Why need I mention the story of Euxynthetus and Leucomantis, the latter of whom is called The Peeping Girl to this day in Cyprus?
23639	Why pay court to the banker or trader?
23639	Why should it then good and worthy men?
23639	Yet what better advice could we give our sons than to follow this?
23639	You remember the husband in the play saying to his wife,''Do you hate me?
23639	[ 627] Plutarch rather reminds one, in his evident contempt for_ Epitaphs_, of the cynic who asked,"Where are all the bad people buried?"
23639	[ 897] Has not that"live unknown"a villainous ring, as though one had broken open graves?
23639	[ 939]_ Jocasta._ But did your father''s friends do nothing for you?
23639	_ C._ Why do you thus define the seat of grief?
23639	_ Flavianus._--Do you know what all of us who have come to this audience intend to ask of you?
23639	_ Jocasta._ Did not your good birth better your condition?
23639	_ Jocasta._ What is its aspect?
23639	_ Jocasta._ What is''t to be an exile?
23639	a targeteer?
23639	an archer?
23639	and in telling the Sybarites that the only end of their troubles would be propitiating by their ruin on three occasions the wrath of Leucadian Hera?
23639	and on the king turning angrily to him and saying,"What are you talking about?"
23639	and sometimes receiving for answer,"What then?
23639	and why alas?
23639	answered,"Are you afraid that you only will not hear the trumpet?"
23639	answered,"How many do you make me equal to then?"
23639	are you not content to die with Phocion?"
23639	can anyone bearing the sacred name of father put obliging a petitioner before obtaining the best education for his sons?
23639	can you not go rather farther off to run me down?"
23639	cavalry, or infantry?"
23639	have not poor debtors storms, when the money- lender stands over them and says,_ Pay_?
23639	let her answer,"How would he act then, if I were to begin to hate him and injure him?"
23639	nay, or even now?
23639	or to what could we better exhort them to accustom themselves?
23639	poor me, wherever were my brains in my body at the time when I chose that line of conduct, and not this?"
23639	said my father,"do you consider Ares a god, or only a human passion?"
23639	thou son of brave horse- taming Tydeus, Why dost thou crouch for fear, and watch far off The lines of battle?
23639	what that crowd of friends and handsome youths?
23639	who credits it?"
23639	whom shall we trust?"
23639	wishing and teaching her maid to say,"Whatever''s up?"
23639	§ V. Does then Vice need Fortune to bring about infelicity?
23639	§ V. How shall you flee from it?
23639	§ V. What if this natural affection, like many other virtues, is obscured by badness, as a wilderness chokes a garden?
23639	§ V. Whenever Plato was in company with people who behaved in an unseemly manner, he used to say to himself,"Am I such a person as this?
1676	ALCIBIADES: And do you not think that I would enquire?
1676	ALCIBIADES: And was there not a time when I did so think?
1676	ALCIBIADES: And what should he do, Socrates, who would make the discovery?
1676	ALCIBIADES: At what?
1676	ALCIBIADES: But do you not think that I could discover them?
1676	ALCIBIADES: But what can we do?
1676	ALCIBIADES: But what was I to do, Socrates, when anybody cheated me?
1676	ALCIBIADES: But, Socrates, if the two sons of Pericles were simpletons, what has that to do with the matter?
1676	ALCIBIADES: But, perhaps, he does not exist; may I not have acquired the knowledge of just and unjust in some other way?
1676	ALCIBIADES: Did I, then?
1676	ALCIBIADES: Do you mean by''how,''Socrates, whether we suffered these things justly or unjustly?
1676	ALCIBIADES: Do you mean to say that the contest is not with these?
1676	ALCIBIADES: How can we, Socrates?
1676	ALCIBIADES: How could we?
1676	ALCIBIADES: How so?
1676	ALCIBIADES: How was that?
1676	ALCIBIADES: I entirely believe you; but what are the sort of pains which are required, Socrates,--can you tell me?
1676	ALCIBIADES: In what respect?
1676	ALCIBIADES: Of whom are you speaking, Socrates?
1676	ALCIBIADES: Once more, what do you mean?
1676	ALCIBIADES: Perhaps, Socrates, you are not aware that I was just going to ask you the very same question-- What do you want?
1676	ALCIBIADES: The Muses do you mean, Socrates?
1676	ALCIBIADES: There again; what do you mean?
1676	ALCIBIADES: What am I to consider?
1676	ALCIBIADES: What are they?
1676	ALCIBIADES: What caution?
1676	ALCIBIADES: What do you mean, Socrates; why do you say so?
1676	ALCIBIADES: What do you mean?
1676	ALCIBIADES: What do you mean?
1676	ALCIBIADES: What do you mean?
1676	ALCIBIADES: What have you in your thoughts, Socrates?
1676	ALCIBIADES: What is it?
1676	ALCIBIADES: What is that?
1676	ALCIBIADES: What ought I to have said?
1676	ALCIBIADES: What qualities?
1676	ALCIBIADES: What was that?
1676	ALCIBIADES: Who is he, Socrates?
1676	ALCIBIADES: Why are you so sure?
1676	ALCIBIADES: Why is that?
1676	ALCIBIADES: Why, are they not able to teach?
1676	ALCIBIADES: Why, did you not say that I know nothing of the just and unjust?
1676	ALCIBIADES: Why, what others are there?
1676	And are you, Alcibiades, a freeman?
1676	And do you know whether you are a freeman or not?
1676	And does that which gives it to the state give it also to the individual, so as to make him consistent with himself and with another?
1676	And what is the aim of that other good counsel of which you speak?
1676	And what is their aim?
1676	And what is your motive in annoying me, and always, wherever I am, making a point of coming?
1676	And who do them?
1676	At what price would you be willing to be deprived of courage?
1676	But granting, if I must, that you have perfectly divined my purposes, why is your assistance necessary to the attainment of them?
1676	But has he the knowledge which is necessary for carrying them out?
1676	But to be good in what?
1676	But to command what-- horses or men?
1676	But what business?
1676	But when is a city better?
1676	Can we really be ignorant of the excellent meaning of the Delphian inscription, of which we were just now speaking?
1676	Can you tell me why?
1676	Did you never observe how great is the property of the Spartan kings?
1676	Does Alcibiades know?
1676	Does he cut with his tools only or with his hands?
1676	Does he not take care of them when he takes care of that which belongs to his feet?
1676	Does he take care of himself when he takes care of what belongs to him?
1676	Does not the art of measure?
1676	Equestrian affairs?
1676	For who always does justice to himself, or who writes with equal care at all times?
1676	Have you not remarked their absence?
1676	He is going to persuade the Athenians-- about what?
1676	How can there be agreement about matters which the one party knows, and of which the other is in ignorance?
1676	I who put the question, or you who answer me?
1676	Is he good in the sense which Alcibiades means, who is also bad?
1676	Is it not disgraceful?
1676	Is it not true?
1676	Is not that clear?
1676	Let me begin then by enquiring of you whether you allow that the just is sometimes expedient and sometimes not?
1676	Look at the matter thus: which would you rather choose, good or evil?
1676	Now is this courage good or evil?
1676	Or did you think that you knew?
1676	Or is self- knowledge a difficult thing, which few are able to attain?
1676	SOCRATES: A difference of just and unjust is the argument of those poems?
1676	SOCRATES: A man is a good adviser about anything, not because he has riches, but because he has knowledge?
1676	SOCRATES: About that again the diviner will advise better than you will?
1676	SOCRATES: Again, he who cherishes his body cherishes not himself, but what belongs to him?
1676	SOCRATES: Again; you sometimes accompany the lyre with the song and dance?
1676	SOCRATES: All just things are honourable?
1676	SOCRATES: And Alcibiades is my hearer?
1676	SOCRATES: And I am the lover who goes not away, but remains with you, when you are no longer young and the rest are gone?
1676	SOCRATES: And I called the excellence in wrestling gymnastic?
1676	SOCRATES: And I in talking use words?
1676	SOCRATES: And I was right?
1676	SOCRATES: And a man is good in respect of that in which he is wise?
1676	SOCRATES: And about number, will not the same person persuade one and persuade many?
1676	SOCRATES: And all this I prove out of your own mouth, for I ask and you answer?
1676	SOCRATES: And are honourable things sometimes good and sometimes not good, or are they always good?
1676	SOCRATES: And are some dishonourable things good?
1676	SOCRATES: And are you going to get up in the Athenian assembly, and give them advice about writing?
1676	SOCRATES: And are you not aware of the nature of this perplexity, my friend?
1676	SOCRATES: And are you now conscious of your own state?
1676	SOCRATES: And as much as is best?
1676	SOCRATES: And as much as is well?
1676	SOCRATES: And at such times as are best?
1676	SOCRATES: And before they have virtue, to be commanded by a superior is better for men as well as for children?
1676	SOCRATES: And by gymnastic we take care of our hands, and by the art of graving rings of that which belongs to our hands?
1676	SOCRATES: And by gymnastic we take care of the body, and by the art of weaving and the other arts we take care of the things of the body?
1676	SOCRATES: And by how much greater?
1676	SOCRATES: And can not you persuade one man about that of which you can persuade many?
1676	SOCRATES: And can there be any matters greater than the just, the honourable, the good, and the expedient?
1676	SOCRATES: And can they teach the better who are unable to teach the worse?
1676	SOCRATES: And can we ever know what art makes a man better, if we do not know what we are ourselves?
1676	SOCRATES: And can you be persuaded better than out of your own mouth?
1676	SOCRATES: And can you tell me on what grounds the master of gymnastics would decide, with whom they ought or ought not to close, and when and how?
1676	SOCRATES: And did you not say, that if I had not spoken first, you were on the point of coming to me, and enquiring why I only remained?
1676	SOCRATES: And do we by shoemaking take care of our feet, or by some other art which improves the feet?
1676	SOCRATES: And do we know of any part of our souls more divine than that which has to do with wisdom and knowledge?
1676	SOCRATES: And do you know anything but what you have learned of others, or found out yourself?
1676	SOCRATES: And do you know how to ascend into heaven?
1676	SOCRATES: And do you know how to escape out of a state which I do not even like to name to my beauty?
1676	SOCRATES: And do you mean by friendship agreement or disagreement?
1676	SOCRATES: And do you think and perplex yourself about the preparation of food: or do you leave that to some one who understands the art?
1676	SOCRATES: And do you think that you will sustain any injury if you take care of yourself?
1676	SOCRATES: And does he use his eyes in cutting leather?
1676	SOCRATES: And does not a man use the whole body?
1676	SOCRATES: And does the body rule over itself?
1676	SOCRATES: And evil in respect of that in which he is unwise?
1676	SOCRATES: And failing, will he not be miserable?
1676	SOCRATES: And for as long a time as is better?
1676	SOCRATES: And happiness is a good?
1676	SOCRATES: And have I not been the questioner all through?
1676	SOCRATES: And he who acts well is happy?
1676	SOCRATES: And he who knows not the things which belong to himself, will in like manner be ignorant of the things which belong to others?
1676	SOCRATES: And how can you say,''What was I to do''?
1676	SOCRATES: And how does this happen?
1676	SOCRATES: And if any one has fallen in love with the person of Alcibiades, he loves not Alcibiades, but the belongings of Alcibiades?
1676	SOCRATES: And if he falls into error will he not fail both in his public and private capacity?
1676	SOCRATES: And if he knows not the affairs of others, he will not know the affairs of states?
1676	SOCRATES: And if so, not he who has riches, but he who has wisdom, is delivered from his misery?
1676	SOCRATES: And if they know, they must agree together and not differ?
1676	SOCRATES: And if we did not know our own belongings, neither should we know the belongings of our belongings?
1676	SOCRATES: And if we want to instruct any one in them, we shall be right in sending him to be taught by our friends the many?
1676	SOCRATES: And in like manner the harper and gymnastic- master?
1676	SOCRATES: And in the same way the instrument of the harper is to be distinguished from the harper himself?
1676	SOCRATES: And in this case, too, is your judgment perplexed?
1676	SOCRATES: And is not the same person able to persuade one individual singly and many individuals of the things which he knows?
1676	SOCRATES: And is self- knowledge such an easy thing, and was he to be lightly esteemed who inscribed the text on the temple at Delphi?
1676	SOCRATES: And is the art of the pilot evil counsel?
1676	SOCRATES: And is the good expedient or not?
1676	SOCRATES: And life and courage are the extreme opposites of death and cowardice?
1676	SOCRATES: And more than four years ago you were a child-- were you not?
1676	SOCRATES: And most mischievous and most disgraceful when having to do with the greatest matters?
1676	SOCRATES: And now let me ask you what is the art with which we take care of ourselves?
1676	SOCRATES: And private individuals?
1676	SOCRATES: And self- knowledge we agree to be wisdom?
1676	SOCRATES: And so you will act rightly and well?
1676	SOCRATES: And sometimes honourable and sometimes not?
1676	SOCRATES: And suppose that you were going to steer a ship into action, would you only aim at being the best pilot on board?
1676	SOCRATES: And taking proper care means improving?
1676	SOCRATES: And talking and using words have, I suppose, the same meaning?
1676	SOCRATES: And that of which you can persuade either is clearly what you know?
1676	SOCRATES: And that which is better is also nobler?
1676	SOCRATES: And that which uses is different from that which is used?
1676	SOCRATES: And the courage which is shown in the rescue is one thing, and the death another?
1676	SOCRATES: And the good is expedient?
1676	SOCRATES: And the greatest goods you would be most ready to choose, and would least like to be deprived of them?
1676	SOCRATES: And the happy are those who obtain good?
1676	SOCRATES: And the honourable is the good?
1676	SOCRATES: And the next step will be to take care of the soul, and look to that?
1676	SOCRATES: And the reason why you involuntarily contradict yourself is clearly that you are ignorant?
1676	SOCRATES: And the same art improves the feet which improves the rest of the body?
1676	SOCRATES: And the same holds of the balance?
1676	SOCRATES: And the shoe in like manner to the foot?
1676	SOCRATES: And the soul rules?
1676	SOCRATES: And the user is not the same as the thing which he uses?
1676	SOCRATES: And the user of the body is the soul?
1676	SOCRATES: And these, as you were saying, are what perplex you?
1676	SOCRATES: And they are honourable in so far as they are good, and dishonourable in so far as they are evil?
1676	SOCRATES: And they are not in the habit of deliberating about wrestling, in the assembly?
1676	SOCRATES: And they are what you would most desire to have, and their opposites you would least desire?
1676	SOCRATES: And they obtain good by acting well and honourably?
1676	SOCRATES: And they ought to go to war with those against whom it is better to go to war?
1676	SOCRATES: And this is the reason why their arts are accounted vulgar, and are not such as a good man would practise?
1676	SOCRATES: And this will be he who knows number, or the arithmetician?
1676	SOCRATES: And two years ago, and three years ago, and four years ago, you knew all the same?
1676	SOCRATES: And virtue to a freeman?
1676	SOCRATES: And was not the art of which I spoke gymnastic?
1676	SOCRATES: And we admit that the user is not the same with the things which he uses?
1676	SOCRATES: And what are the objects in looking at which we see ourselves?
1676	SOCRATES: And what art makes each individual agree with himself?
1676	SOCRATES: And what art makes each of us agree with himself about the comparative length of the span and of the cubit?
1676	SOCRATES: And what do you call the art of fellow- citizens?
1676	SOCRATES: And what is nobler is more becoming?
1676	SOCRATES: And what is that of which the absence or presence improves and preserves the order of the city?
1676	SOCRATES: And what is the art which improves our shoes?
1676	SOCRATES: And what sort of an art is this?
1676	SOCRATES: And what will become of those for whom he is acting?
1676	SOCRATES: And what would you say of a state?
1676	SOCRATES: And when did you discover them-- not, surely, at the time when you thought that you knew them?
1676	SOCRATES: And when did you think that you were ignorant-- if you consider, you will find that there never was such a time?
1676	SOCRATES: And when individuals are doing their own work, are they doing what is just or unjust?
1676	SOCRATES: And when individuals do what is just in the state, is there no friendship among them?
1676	SOCRATES: And when it is better?
1676	SOCRATES: And when we take care of our shoes, do we not take care of our feet?
1676	SOCRATES: And when you speak of gentlemen, do you mean the wise or the unwise?
1676	SOCRATES: And will not he who is ignorant fall into error?
1676	SOCRATES: And would a woman agree with a man about the science of arms, which she has never learned?
1676	SOCRATES: And would you advise the Athenians to go to war with the just or with the unjust?
1676	SOCRATES: And would you have been willing to learn or to examine what you supposed that you knew?
1676	SOCRATES: And would you have ever learned or discovered anything, if you had not been willing either to learn of others or to examine yourself?
1676	SOCRATES: And would you say that they knew the things about which they differ?
1676	SOCRATES: And you must give the citizens virtue, if you mean to administer their affairs rightly or nobly?
1676	SOCRATES: And you the answerer?
1676	SOCRATES: And you would have a proof that they were bad teachers of these matters, if you saw them at variance?
1676	SOCRATES: And you would term the rescue of a friend in battle honourable, in as much as courage does a good work?
1676	SOCRATES: And you, whom he taught, can do the same?
1676	SOCRATES: And, O my friend, is not the condition of a slave to be avoided?
1676	SOCRATES: And, if I may recur to another old instance, what art enables them to rule over their fellow- singers?
1676	SOCRATES: Are not those who are well born and well bred most likely to be perfect in virtue?
1676	SOCRATES: Are they ruling over the signal- men who give the time to the rowers?
1676	SOCRATES: As I am, with you?
1676	SOCRATES: As I was saying before, you will look only at what is bright and divine, and act with a view to them?
1676	SOCRATES: As bad as death, I suppose?
1676	SOCRATES: Ask yourself; are you in any perplexity about things of which you are ignorant?
1676	SOCRATES: At any rate, thus much has been admitted, that the art is not one which makes any of our possessions, but which makes ourselves better?
1676	SOCRATES: But can a man give that which he has not?
1676	SOCRATES: But can a man, Alcibiades, agree with a woman about the spinning of wool, which she understands and he does not?
1676	SOCRATES: But can they be said to understand that about which they are quarrelling to the death?
1676	SOCRATES: But did we not say that the actual ruling principle of the body is man?
1676	SOCRATES: But evil because of the death which ensues?
1676	SOCRATES: But evil in respect of death and wounds?
1676	SOCRATES: But good counsel?
1676	SOCRATES: But he who cherishes his money, cherishes neither himself nor his belongings, but is in a stage yet further removed from himself?
1676	SOCRATES: But he who loves the soul goes not away, as long as the soul follows after virtue?
1676	SOCRATES: But he who loves your soul is the true lover?
1676	SOCRATES: But how is this, friend Alcibiades?
1676	SOCRATES: But if we have no self- knowledge and no wisdom, can we ever know our own good and evil?
1676	SOCRATES: But in respect of the making of garments he is unwise?
1676	SOCRATES: But is this always the case, and is a man necessarily perplexed about that of which he has no knowledge?
1676	SOCRATES: But looking at anything else either in man or in the world, and not to what resembles this, it will not see itself?
1676	SOCRATES: But may we say that the union of the two rules over the body, and consequently that this is man?
1676	SOCRATES: But over men?
1676	SOCRATES: But should we ever have known what art makes a shoe better, if we did not know a shoe?
1676	SOCRATES: But since neither the body, nor the union of the two, is man, either man has no real existence, or the soul is man?
1676	SOCRATES: But the tool is not the same as the cutter and user of the tool?
1676	SOCRATES: But what is the other agreement of which you speak, and about what?
1676	SOCRATES: But when people think that they do not know, they entrust their business to others?
1676	SOCRATES: But would you say that the good are the same as the bad?
1676	SOCRATES: But you would admit, Alcibiades, that to take proper care of a thing is a correct expression?
1676	SOCRATES: But, perhaps you mean that they rule over flute- players, who lead the singers and use the services of the dancers?
1676	SOCRATES: Cities, then, if they are to be happy, do not want walls, or triremes, or docks, or numbers, or size, Alcibiades, without virtue?
1676	SOCRATES: Come, now, I beseech you, tell me with whom you are conversing?--with whom but with me?
1676	SOCRATES: Did not I ask, and you answer the question?
1676	SOCRATES: Do you not see, then, that mistakes in life and practice are likewise to be attributed to the ignorance which has conceit of knowledge?
1676	SOCRATES: Do you remember our admissions about the just?
1676	SOCRATES: Do you see the reason why, or shall I tell you?
1676	SOCRATES: Do you take refuge in them?
1676	SOCRATES: For the art which takes care of our belongings appears not to be the same as that which takes care of ourselves?
1676	SOCRATES: For the builder will advise better than you will about that?
1676	SOCRATES: Have we not made an advance?
1676	SOCRATES: Have you not the intention which I attribute to you?
1676	SOCRATES: He uses his hands too?
1676	SOCRATES: He whose knowledge only extends to the body, knows the things of a man, and not the man himself?
1676	SOCRATES: He will not know what he is doing?
1676	SOCRATES: He would not go to war, because it would be unlawful?
1676	SOCRATES: How?
1676	SOCRATES: I am asking if you ever knew any one who did what was dishonourable and yet just?
1676	SOCRATES: I suppose that the use of arms would be regarded by you as a male accomplishment?
1676	SOCRATES: I suppose that we begin to act when we think that we know what we are doing?
1676	SOCRATES: I suppose, because you do not understand shipbuilding:--is that the reason?
1676	SOCRATES: I will explain; the shoemaker, for example, uses a square tool, and a circular tool, and other tools for cutting?
1676	SOCRATES: In that mirror you will see and know yourselves and your own good?
1676	SOCRATES: In the first place, will you be more likely to take care of yourself, if you are in a wholesome fear and dread of them, or if you are not?
1676	SOCRATES: In what sort of virtue?
1676	SOCRATES: Individuals are agreed with one another about this; and states, equally?
1676	SOCRATES: Is anything more required to prove that the soul is man?
1676	SOCRATES: Is that a question which a magnanimous soul should ask?
1676	SOCRATES: Is this because you think life and courage the best, and death and cowardice the worst?
1676	SOCRATES: It is subject, as we were saying?
1676	SOCRATES: Leaving the care of our bodies and of our properties to others?
1676	SOCRATES: Let me ask you whether better natures are likely to be found in noble races or not in noble races?
1676	SOCRATES: Let me take the hand as an illustration; does not a ring belong to the finger, and to the finger only?
1676	SOCRATES: Look at the matter yet once more in a further light: he who acts honourably acts well?
1676	SOCRATES: No, indeed, and we ought to take counsel together: for do we not wish to be as good as possible?
1676	SOCRATES: Nor about divination?
1676	SOCRATES: Nor an economist?
1676	SOCRATES: Nor are states well administered, when individuals do their own work?
1676	SOCRATES: Nor can there be friendship, if friendship is agreement?
1676	SOCRATES: Nor men by women when they do their own work?
1676	SOCRATES: Nor should we know that we were the persons to whom anything belonged, if we did not know ourselves?
1676	SOCRATES: Nor should we know what art makes a ring better, if we did not know a ring?
1676	SOCRATES: Not, surely, over horses?
1676	SOCRATES: Now let us put the case generally: whenever there is a question and answer, who is the speaker,--the questioner or the answerer?
1676	SOCRATES: Now the question which I asked was whether you conceive the user to be always different from that which he uses?
1676	SOCRATES: Or about the touch of the lyre?
1676	SOCRATES: Or on a voyage?
1676	SOCRATES: Or reaping the harvest?
1676	SOCRATES: Or suppose that I ask and you tell me the letters which make up the name Socrates, which of us is the speaker?
1676	SOCRATES: So you said before, and I must again ask, of whom?
1676	SOCRATES: That is to say, I, Socrates, am talking?
1676	SOCRATES: That was not what you were saying before; and what do you mean now by affirming that friendship exists when there is no agreement?
1676	SOCRATES: That would be the business of the teacher of the chorus?
1676	SOCRATES: That would be the office of the pilot?
1676	SOCRATES: The bad, then, are miserable?
1676	SOCRATES: The husbandmen and the other craftsmen are very far from knowing themselves, for they would seem not even to know their own belongings?
1676	SOCRATES: The lover of the body goes away when the flower of youth fades?
1676	SOCRATES: The shoemaker, for example, is wise in respect of the making of shoes?
1676	SOCRATES: Then a man is not the same as his own body?
1676	SOCRATES: Then about what concerns of theirs will you advise them?
1676	SOCRATES: Then acting well is a good?
1676	SOCRATES: Then by gymnastic we take care of our feet, and by shoemaking of that which belongs to our feet?
1676	SOCRATES: Then by shoemaking we take care of our shoes?
1676	SOCRATES: Then he is good in that?
1676	SOCRATES: Then he who bids a man know himself, would have him know his soul?
1676	SOCRATES: Then he who is not wise and good can not be happy?
1676	SOCRATES: Then how can they teach them?
1676	SOCRATES: Then if temperance is the knowledge of self, in respect of his art none of them is temperate?
1676	SOCRATES: Then if the eye is to see itself, it must look at the eye, and at that part of the eye where sight which is the virtue of the eye resides?
1676	SOCRATES: Then in taking care of what belongs to you, you do not take care of yourself?
1676	SOCRATES: Then in that he is bad?
1676	SOCRATES: Then in their knowledge there is no agreement of women and men?
1676	SOCRATES: Then let me put the matter in another way: what do you call the Goddesses who are the patronesses of art?
1676	SOCRATES: Then let us compare our antecedents with those of the Lacedaemonian and Persian kings; are they inferior to us in descent?
1676	SOCRATES: Then neither the physician regarded as a physician, nor the trainer regarded as a trainer, knows himself?
1676	SOCRATES: Then such a man can never be a statesman?
1676	SOCRATES: Then that is not the principle which we are seeking?
1676	SOCRATES: Then the art which takes care of each thing is different from that which takes care of the belongings of each thing?
1676	SOCRATES: Then the money- maker has really ceased to be occupied with his own concerns?
1676	SOCRATES: Then the rescue of one''s friends is honourable in one point of view, but evil in another?
1676	SOCRATES: Then the shoemaker and the harper are to be distinguished from the hands and feet which they use?
1676	SOCRATES: Then there was a time when you thought that you did not know what you are now supposed to know?
1676	SOCRATES: Then they may be expected to be good teachers of these things?
1676	SOCRATES: Then this is ignorance of the disgraceful sort which is mischievous?
1676	SOCRATES: Then to the bad man slavery is more becoming, because better?
1676	SOCRATES: Then upon this view of the matter the same man is good and also bad?
1676	SOCRATES: Then vice is only suited to a slave?
1676	SOCRATES: Then we may truly conceive that you and I are conversing with one another, soul to soul?
1676	SOCRATES: Then what affairs?
1676	SOCRATES: Then what are the deliberations in which you propose to advise them?
1676	SOCRATES: Then what do you mean by this friendship or agreement about which we must be wise and discreet in order that we may be good men?
1676	SOCRATES: Then what is the meaning of being able to rule over men who use other men?
1676	SOCRATES: Then what shall we say of the shoemaker?
1676	SOCRATES: Then what will be the subject of deliberation about which you will be justified in getting up and advising them?
1676	SOCRATES: Then who is speaking?
1676	SOCRATES: Then whom do you call the good?
1676	SOCRATES: Then women are not loved by men when they do their own work?
1676	SOCRATES: Then you are a good adviser about the things which you know?
1676	SOCRATES: Then you are not perplexed about what you do not know, if you know that you do not know it?
1676	SOCRATES: Then you did not learn them by discovering them?
1676	SOCRATES: Then you suppose yourself even when a child to have known the nature of just and unjust?
1676	SOCRATES: Then you think that cowardice is the worst of evils?
1676	SOCRATES: Then you, too, would address them on principles of justice?
1676	SOCRATES: Then, Alcibiades, the just is expedient?
1676	SOCRATES: Then, if the argument holds, what we find to be honourable we shall also find to be good?
1676	SOCRATES: Then, upon your view, women and men have two sorts of knowledge?
1676	SOCRATES: There is no subject about which they are more at variance?
1676	SOCRATES: They could not teach you how to play at draughts, which you would acknowledge( would you not) to be a much smaller matter than justice?
1676	SOCRATES: Those of whom you speak are ruling over men who are using the services of other men?
1676	SOCRATES: Very good; and can you tell me how long it is since you thought that you did not know the nature of the just and the unjust?
1676	SOCRATES: Very good; but did you ever know a man wise in anything who was unable to impart his particular wisdom?
1676	SOCRATES: Very true; and is there not something of the nature of a mirror in our own eyes?
1676	SOCRATES: Well, and did Pericles make any one wise; did he begin by making his sons wise?
1676	SOCRATES: Well, and in reference to your own case, do you mean to remain as you are, or will you take some pains about yourself?
1676	SOCRATES: Well, but are the many agreed with themselves, or with one another, about the justice or injustice of men and things?
1676	SOCRATES: Well, but did he make your brother, Cleinias, wise?
1676	SOCRATES: Well, but do you imagine that the many would differ about the nature of wood and stone?
1676	SOCRATES: Well, naval affairs?
1676	SOCRATES: What art makes cities agree about numbers?
1676	SOCRATES: What is he, then?
1676	SOCRATES: What is the inference?
1676	SOCRATES: What sort of affairs?
1676	SOCRATES: What things?
1676	SOCRATES: What would you say of courage?
1676	SOCRATES: What, do you not wish to be persuaded?
1676	SOCRATES: When does a man take care of his feet?
1676	SOCRATES: When it is well to do so?
1676	SOCRATES: When they are doing something or nothing?
1676	SOCRATES: When they are sick?
1676	SOCRATES: Which is gymnastic?
1676	SOCRATES: Which of us now says that two is more than one?
1676	SOCRATES: Which of us, then, was the speaker?
1676	SOCRATES: Who are good in what?
1676	SOCRATES: Who, then, are the persons who make mistakes?
1676	SOCRATES: Why, you know that knowledge is the first qualification of any teacher?
1676	SOCRATES: Why, you surely know that our city goes to war now and then with the Lacedaemonians and with the great king?
1676	SOCRATES: Will you be troubled at having questions to answer?
1676	SOCRATES: Yes, I do; and what is the name of the art which is called after them?
1676	SOCRATES: You and the state, if you act wisely and justly, will act according to the will of God?
1676	SOCRATES: You do, then, mean, as I was saying, to come forward in a little while in the character of an adviser of the Athenians?
1676	SOCRATES: You mean about shipbuilding, for example, when the question is what sort of ships they ought to build?
1676	SOCRATES: You mean that about them we should have recourse to horsemen?
1676	SOCRATES: You mean that we should have recourse to sailors about them?
1676	SOCRATES: You mean, when they deliberate with whom they ought to make peace, and with whom they ought to go to war, and in what manner?
1676	SOCRATES: You would feel no doubt; and for this reason-- because you would know?
1676	Suppose I were to ask you which is the greater number, two or one; you would reply''two''?
1676	Suppose that I ask you again, as I did just now, What art makes men know how to rule over their fellow- sailors,--how would you answer?
1676	Suppose you were to ask me, what is that of which the presence or absence improves or preserves the order of the body?
1676	Surely not about building?
1676	Then has he enquired for himself?
1676	They can not, of course, be those who know?
1676	To take an instance: Would he not say that they should wrestle with those against whom it is best to wrestle?
1676	To what does the word refer?
1676	Was not that said?
1676	Were you then in a state of conscious ignorance and enquiry?
1676	What do you say to a year ago?
1676	What is that by the presence or absence of which the state is improved and better managed and ordered?
1676	Who is he?
1676	Why, he asks, should he not learn of them the nature of justice, as he has learned the Greek language of them?
1676	Will he not be likely to have his constitution ruined?
1676	Will you tell me how?
1676	Would not his meaning be:--That the eye should look at that in which it would see itself?
1676	You would say the same?
1676	and do they not run to fetch the same thing, when they want a piece of wood or a stone?
1676	and if men, under what circumstances?
1676	and when does he take care?
1676	are they not agreed if you ask them what they are?
1676	if at the time you did not know whether you were wronged or not?
1676	what art can give that agreement?
14020	Another man''s wife captivates you; a harlot, Davus: which of us sins more deservingly of the cross? 14020 Base Europa,"thy absent father urges,"why do you hesitate to die?
14020	Can he deny me?
14020	Have you a mother,[ or any] relations that are interested in your welfare?
14020	How stands it with Maecenas and you?
14020	In what respect to me, scoundrel?
14020	Is Gallina, the Thracian, a match for[ the gladiator] Syrus?
14020	Let Ulysses be heir to one fourth of my estate:"is then my companion Damas now no more? 14020 What is your will, madman, and what are you about, impudent fellow?"
14020	What occasion is there for it?
14020	What shall I not go to her now, when she invites me of her own accord? 14020 What therefore do you persuade me to?
14020	What; do you eat that plumage, which you extol? 14020 What?
14020	Whence come you? 14020 Where can I get a stone?"
14020	Where some darts?
14020	Who then is free? 14020 Will you not tell to- day, you varlet, whither such wretched stuff as this tends?"
14020	Wretch that I am, what have I done? 14020 ( for what greater impiety could they have committed?) 14020 A certain person, known to me by name only, runs up; and, having seized my hand,How do you do, my dearest fellow?"
14020	A large vase at first was designed: why, as the wheel revolves, turns out a little pitcher?
14020	A writer who died a hundred years ago, is he to be reckoned among the perfect and ancient, or among the mean and modern authors?
14020	After a long cessation, O Venus, again are you stirring up tumults?
14020	Albius, thou candid critic of my discourses, what shall I say you are now doing in the country about Pedum?
14020	Among the old poets, or among those whom both the present age and posterity will disdainfully reject?
14020	An ounce is added: what will that be?
14020	And how I was shocked at the voices and actions of these two furies, a spectator however by no means incapable of revenge?
14020	And how Jupiter glazes the settled snow with his bright influence?
14020	And is there none to whom you dare confess, that the more you get the more you crave?
14020	And is your heart pure, while it is swollen with the vice?
14020	And shall you,[ assuming the office] of Pontiff[ with regard to my] Esquilian incantations, fill the city with my name unpunished?
14020	And therefore do you esteem yourself a Paulus or a Messala?
14020	And what the hideous looks of all these[ hags, fixed] upon me alone?
14020	Are they all contemptible in comparison of the Campus Martius and the river Tiber?
14020	Are they greater or less than their fame?
14020	Are they in their senses?
14020	Are they to be marked With chalk, or with charcoal?
14020	Are unlearned constitutions the less robust?
14020	Are you forgiving to your friends?
14020	Are you ignorant of what value money has, what use it can afford?
14020	Are you ignorant, that you are the wife of the invincible Jove?
14020	Are you in your senses?
14020	Are you right in your head, when you willfully commit a crime for empty titles?
14020	At length the citizen addressing him,''Friend,''says he,''what delight have you to live laboriously on the ridge of a rugged thicket?
14020	Be it so; do you, who are a scholar, find no fault with any thing in mighty Homer, I pray?
14020	Beside other[ difficulties], do you think it practicable for me to write poems at Rome, amid so many solicitudes and so many fatigues?
14020	But by luck his adversary met him: and,"Whither are you going, you infamous fellow?"
14020	But by what means did you get so well acquainted with me?
14020	But oh, by all the gods in heaven, who rule the earth and human race, what means this tumult?
14020	But shall I on this account run riot and write licentiously?
14020	But unless that be the case, what beauty has an accumulated hoard?
14020	But what is the subject of this controversy?
14020	But why should the Romans grant to Plutus and Caecilius a privilege denied to Virgil and Varius?
14020	By what gift are you able to distinguish, whether this lupus, that now opens its jaws before us, was taken in the Tiber, or in the sea?
14020	Can we wonder that cattle feed upon the meadows and corn- fields of Democritus, while his active soul is abroad[ traveling] without his body?
14020	Can you laugh at dreams, magic terrors, wonders, witches, nocturnal goblins, and Thessalian prodigies?
14020	Can you, grown rank with lengthened age, ask what unnerves my vigor?
14020	Can you, out of these, recognize any thing applicable to yourself?
14020	Damasippus is mad for purchasing antique statues: but is Damasippus''creditor in his senses?
14020	Did I ever, when my ardor was at the highest, demand a woman descended from a great consul, and covered with robes of quality?"
14020	Do Thrace and Hebrus, bound with icy chains, or the narrow sea running between the neighboring towers, or Asia''s fertile plains and hills detain you?
14020	Do ye hear?
14020	Do you ask why?
14020	Do you grow milder and better as old age approaches?
14020	Do you hear with what a noise your gate, with what[ a noise] the grove, planted about your elegant buildings, rebellows to the winds?
14020	Do you hesitate?
14020	Do you hope that grief, and uneasiness, and bitter anxieties, will be expelled from your breast by such verses as these?
14020	Do you not perceive, O Pyrrhus, at what hazard yon are taking away the whelps from a Gutulian lioness?
14020	Do you number your birth- days with a grateful mind?
14020	Do you swell with the love of praise?
14020	Do you think it is of no consequence, whether your distresses arise from your own fault or from[ a real deficiency] of things?
14020	Do you think virtue mere words, as a grove is trees?
14020	Do you wonder that no one tenders you the affection which you do not merit, since you prefer your money to everything else?
14020	Does a man of probity live among us?
14020	Does any body hear?''
14020	Does blind phrenzy, or your superior valor, or some crime, hurry you on at this rate?
14020	Does he employ himself to adapt Theban measures to the Latin lyre, under the direction of his muse?
14020	Does it already seem little to you, who are practiced in deceit, to be brought back to Ithaca, and to behold[ again] your family household gods?
14020	Does not he ridicule many of Ennius''verses, which are too light for the gravity[ of the subject]?
14020	Does one of Attalus''cities enter into your wish?
14020	Does the facetious Lucilius make no alterations in the tragedies of Accius?
14020	Does then perpetual sleep oppress Quinctilius?
14020	Does your heart burn with avarice, and a wretched desire of more?
14020	Dost thou delay the golden chariots and untouched heifers?
14020	Eupolis, Archilochus?
14020	For what end did you bring abroad such companions?
14020	For what is the difference, whether you fling whatever you have into a gulf, or make no use of your acquisitions?
14020	For what shall I follow, or whom?
14020	For what taste could an unlettered clown and one just dismissed from labors have, when in company with the polite; the base, with the man of honor?
14020	For what voices are able to overbear the din with which our theatres resound?
14020	For who would save[ an ass] against his will?
14020	For whom do you bind your golden hair, plain in your neatness?
14020	For whom were labored the fleeces of the richest Tyrian dye?
14020	For why do you hasten to remove things that hurt your eyes, but if any thing gnaws your mind, defer the time of curing it from year to year?
14020	For you?
14020	From what have our youth restrained their hands, out of reverence to the gods?
14020	From what principle is this, if not a suggestion from within?
14020	From what source do you throw this calumny upon me?
14020	Granted, if they are scandalous: but if a man composes good ones, and is praised by such a judge as Caesar?
14020	Has he in his hall the genial bed?
14020	Has he nothing servile about him, who in indulgence to his guts sells his estates?
14020	Has he said any thing yet?
14020	Has not the husband of the offending dame a just power over both; against the seducer even a juster?
14020	Has viper''s blood, infused in these herbs, deceived me?
14020	Have the rest of your vices fled from you, together with this?
14020	Have you any regard for reputation, which affects the human ear more agreeably than music?
14020	Have you escaped?
14020	Have you no faults?"
14020	He[ prudently] sat still who was afraid lest he should not succeed: be it so; what then?
14020	Here the fell Canidia, gnawing her unpaired thumb with her livid teeth, what said she?
14020	How do you come off with more impunity, since you hanker after such dainties as can not be had for a little expense?
14020	How mindful is he of me?
14020	How much did it cost?
14020	How much more savingly have either I lived, or how much less neatly have you gone, my children, since this new possessor came?
14020	How much more to the purpose he, who attempts nothing improperly?
14020	How much then?
14020	How so?
14020	I ask you, when Marius lately, after he had stabbed Hellas, threw himself down a precipice, was he raving mad?
14020	I shall still stick close to you; I shall follow you hence: Where are you at present bound for?"
14020	I will bear it?
14020	If I am allured by a smoking pasty, I am a good- for- nothing fellow: does your great virtue and soul resist delicate entertainments?
14020	If a man barks only at him who deserves his invectives, while he himself is unblamable?
14020	If any thing be a sufficiency, wherefore are you guilty of perjury[ wherefore] do you rob, and plunder from all quarters?
14020	If he be rich, who is wise, and a good shoemaker, and alone handsome, and a king, why do you wish for that which you are possessed of?
14020	If my oak and holm tree accommodate my cattle with plenty of acorns, and their master with a copious shade?
14020	If my[ very] briers produce in abundance the ruddy cornels and damsens?
14020	In this too I am anxious-- who takes upon himself to write the military achievements of Augustus?
14020	In trays, in mats, in sawdust,[ that are so] cheap, what great expense can there be?
14020	In what caverns, meditating the immortal honor of illustrious Caesar, shall I be heard enrolling him among the stars and the council of Jove?
14020	In what manner do you think they are to be looked upon, with what apprehensions and countenance?
14020	Into what groves, into what recesses am I driven, actuated with uncommon spirit?
14020	Is Ajax delirious, while he kills the harmless lambs?
14020	Is another impertinent, and apt to brag a little?
14020	Is any one then your voucher, with whom I have lived?
14020	Is he immoderately fond of being praised?
14020	Is he therefore well, and shall he get up?
14020	Is it free from the fear of death and from anger?
14020	Is not Naevius in people''s hands, and sticking almost fresh in their memory?
14020	Is that boy guilty, who by night pawns a stolen scraper for some grapes?
14020	Is the grass inferior in smell or beauty to the Libyan pebbles?
14020	Is the water, which strives to burst the lead in the streets, purer than that which trembles in murmurs down its sloping channel?
14020	Is there a place where envious care less disturbs our slumbers?
14020	Is there any spot where the winters are more temperate?
14020	Is there too little of Roman blood spilled upon land and sea?
14020	Is this agreeable?
14020	Is your breast free from vain ambition?
14020	It is my pleasure to rave; why cease the breathings of the Phrygian flute?
14020	Laugh[ at him too]: is he not forever changing his garrets, beds, baths, barbers?
14020	Less and less often do you now hear:"My Lydia, dost thou sleep the live- long night, while I your lover am dying?"
14020	Let fortune rage, and stir up new tumults what can she do more to impair my estate?
14020	Let the brother of Opuntian Megilla then declare, with what wound he is blessed, with what dart he is dying.--What, do you refuse?
14020	Let the son of Albinus tell me, if from five ounces one be subtracted, what remains?
14020	Lucullus, as they say, being asked if he could lend a hundred cloaks for the stage,"How can I so many?"
14020	Lydia, I conjure thee by all the powers above, to tell me why you are so intent to ruin Sybaris by inspiring him with love?
14020	Now if any one should ask,"To what does this matter tend?"
14020	Now some person may say to me,"What are you?
14020	O Agamemnon, why do you prohibit any one from burying Ajax?
14020	O Jupiter, father and sovereign, may my weapon laid aside wear away with rust, and may no one injure me, who am desirous of peace?
14020	O cur, thou coward against wolves, why dost thou persecute innocent strangers?
14020	O fortune, what god is more cruel to us than thou?
14020	O what are you doing?
14020	O when shall the bean related to Pythagoras, and at the same time herbs well larded with fat bacon, be set before me?
14020	On the other side, the merchant, when the south winds toss his ship[ cries],"Warfare is preferable;"for why?
14020	Or are their limbs less stout?
14020	Or can it vex me, that Demetrius carps at me behind my back?
14020	Or do you admire Lebedus, through a surfeit of the sea and of traveling?
14020	Or does he storm and swell in the pompous style of traffic art?
14020	Or has Canidia dressed this baleful food?
14020	Or shall I endure this toil with such a courage, as becomes effeminate men to bear?
14020	Or should not I rather suppose, that all the world are to see my faults; secure, and cautious[ never to err] but with hope of being pardoned?
14020	Or tell me, what is it to the purpose of that man, who lives within the compass of nature, whether he plow a hundred or a thousand acres?
14020	Or whether the ill- patched reconciliation in vain closes, and is rent asunder again?
14020	Or why are the swords drawn, that were[ so lately] sheathed?
14020	Or why do not my cheeks return, unimpaired, to these my present sentiments?
14020	Or would you choose to have a trick put upon you, and your money extorted, before the goods are shown you?
14020	Robbers rise by night, that they may cut men''s throats; and will not you awake to save yourself?
14020	Shall he be given to pleasure?
14020	Shall he, a dotard, scribble wretched verses?
14020	She began to ask, how big?
14020	She has excluded me; she recalls me: shall I return?
14020	Suppose this[ young man''s] mind had addressed him in the words of his appetite, perceiving such evil consequences:"What would you have?
14020	Tell me the name of this man; and at the same time whether he is a Roman, or a foreigner?
14020	Tell me, pray is the Roscian law best, or the boy''s song which offers the kingdom to them that do right, sung by the manly Curii and Camilli?
14020	That I should lead the life of Naevius, or in such a manner as a Nomentanus?"
14020	This too frequently drives away and deters even an adventurous poet?
14020	Though you be like highwaymen, Coelus and Byrrhus, I am not[ a common accuser], like Caprius and Sulcius; why should you be afraid of me?
14020	To the end, forsooth, that you may gain those applauses, which Agrippa gains, like a cunning fox imitating a generous lion?
14020	To what intent then do you contemn large lupuses?
14020	To what purpose are our woeful complaints, if sin is not cut off with punishment?
14020	To what purpose have I fortune, if I may not use it?
14020	To what purpose was it to stow Plato upon Menander?
14020	To whom shall Jupiter assign the task of expiating our wickedness?
14020	To whom when will modesty, and uncorrupt faith the sister of Justice, and undisguised truth, find any equal?
14020	Was it better to travel over the tedious waves, or to gather the fresh flowers?
14020	Was it not bravely done by him, who carried his point?
14020	Were any one to take pains to give him aid, and let down a rope;"How do you know, but he threw himself in hither on purpose?"
14020	What altars have they spared?
14020	What barbarian virgin shall be your slave, after you have killed her betrothed husband?
14020	What beast, when it has once escaped by breaking its toils, absurdly trusts itself to them again?
14020	What boy from the court shall be made your cup- bearer, with his perfumed locks, skilled to direct the Seric arrows with his father''s bow?
14020	What can I do better on the festal day of Neptune?
14020	What can one do to such a tribe as this?
14020	What could he answer?
14020	What dainty youth, bedewed with liquid perfumes, caresses you, Pyrrha, beneath the pleasant grot, amid a profusion of roses?
14020	What did I want?"
14020	What did it profit you, O Tullius, to resume the robe that you[ were forced] to lay aside, and become a tribune[ again]?
14020	What do you think of the gifts of the earth?
14020	What do you yourself undertake?
14020	What does Paris?
14020	What does he pray for, while he pours from the flagon the first libation?
14020	What does it signify, whether you live on what was paid for the other day, or a long while ago?
14020	What does not wasting time destroy?
14020	What does not wine freely drunken enterprise?
14020	What does the poet beg from Phoebus on the dedication of his temple?
14020	What does the poor man?
14020	What event, or what penalty awaits me?
14020	What follows, because the Stoic treatises sometimes love to be on silken pillows?
14020	What god?
14020	What have we, a hardened age, avoided?
14020	What have you[ remaining] of her, of her, who breathed loves, and ravished me from myself?
14020	What is it fitting for us to do, who are far, very far removed from the vulgar[ in our sentiments]?
14020	What is my Celsus doing?
14020	What is the covetous man?
14020	What is the difference[ then, with regard to yourself,] whether you sin with the person of a matron, a maiden, or a prostitute?
14020	What is the matter?
14020	What is there that pleases or is odious, which you may not think mutable?
14020	What lessens cares, what may endear you to yourself?
14020	What man, what hero, O Clio, do you undertake to celebrate on the harp, or the shrill pipe?
14020	What manner of living therefore shall the wise man put in practice, and which of these examples shall he copy?
14020	What need of many words?
14020	What of Sardis, the royal residence of Croesus?
14020	What of Smyrna, and Colophon?
14020	What of neat Samos?
14020	What of scenical shows, the applause and favors of the kind Roman?
14020	What of the sea, that enriches the remote Arabians and Indians?
14020	What perfectly renders the temper calm; honor or enticing lucre, or a secret passage and the path of an unnoticed life?
14020	What pleasure is it for you, trembling to deposit an immense weight of silver and gold in the earth dug up by stealth?
14020	What poison is this that rages in my entrails?
14020	What pool, what rivers, are unconscious of our deplorable war?
14020	What profits you only one thorn eradicated out of many?
14020	What sea have not the Daunian slaughters discolored?
14020	What shall I do?
14020	What shall I do?
14020	What shall I give?
14020	What shall I not give?
14020	What shall I, a provident augur, fear?
14020	What shame or bound can there be to our affectionate regret for so dear a person?
14020	What shore is unstained by our blood?
14020	What slave is here, instantly to cool some cups of ardent Falernian in the passing stream?
14020	What then did he moan, when he appointed by will that his heirs should engrave the sum of their patrimony upon his tomb- stone?
14020	What then did the mad Ajax do, when he slew the flock with his sword?
14020	What then have I profited, if you nevertheless arraign the conditions that make for me?
14020	What then pleases?
14020	What therefore[ is to be determined in this matter]?
14020	What thyme are you busy hovering about?
14020	What was the consequence?
14020	What will be the consequence?
14020	What will this boaster produce worthy of all this gaping?
14020	What witch, what magician, with his Thessalian incantations, what deity can free you?
14020	What wonder?
14020	What works is the studious train planning?
14020	What would the son of Mars and Ilia be, if invidious silence had stifled the merits of Romulus?
14020	What would you be at, you woman fitter for the swarthy monsters?
14020	What would you have me do?
14020	What would you have me do?
14020	What wouldst thou have more?
14020	What, Bullatius, do you think of Chios, and of celebrated Lesbos?
14020	What, Davus?
14020	What, art thou in a[ prophetic] raving; or dost thou play upon me designedly, by uttering obscurities?
14020	What, do you imagine that he ran?
14020	What, if a man devote his daughter instead of a dumb lambkin, is he right of mind?
14020	What, if any cur attack me with malignant tooth, shall I, without revenge, blubber like a boy?
14020	What, if you are found out to be a greater fool than me, who was purchased for five hundred drachmas?
14020	What, is it abundantly sufficient to avoid the person, and not the[ vice] which is universally noxious?
14020	What, shall I walk cheek by jole with a filthy Damas?
14020	What, shall that grubworm Pantilius have any effect upon me?
14020	What, shall you, without being made an example of, deride the Cotyttian mysteries, sacred to unrestrained love, which were divulged[ by you]?
14020	What, so big?
14020	What, while I am alive?
14020	What, will matters always go well with you alone?
14020	What, would you be such a fool as to be ambitious that your verses should be taught in petty schools?
14020	What-- if a man be not covetous, is he immediately[ to be deemed] sound?
14020	What-- is it fitting that, in every thing Maecenas does, you, who are so very much unlike him and so much his inferior, should vie with him?
14020	What-- when mad Agave carries the amputated head of her unhappy son, does she then seem mad to herself?
14020	What-- when you strike out faltering accents from your antiquated palate, how much wiser are you than[ a child] that builds little houses?
14020	What-- when, picking the pippins from the Picenian apples, you rejoice if haply you have hit the vaulted roof; are you yourself?
14020	What?
14020	What?
14020	What?
14020	What?
14020	What?
14020	What[ do you do], when my judgment contradicts itself?
14020	When Maenius railed at Novius in his absence:"Hark ye,"says a certain person,"are you ignorant of yourself?
14020	When he shall have[ at last] released you from your long servitude and anxiety; and being certainly awake, you shall hear[ this article in his will]?
14020	When he still followed me;"Would you any thing?"
14020	When you dispatch your wife with a rope, and your mother with poison, are you right in your head?
14020	When your passions are inflamed, and a common gratification is at hand, would you rather be consumed with desire than possess it?
14020	Whence do you think this happens?
14020	Whence should the virgin, stranger to a husband, with the chaste boys, learn the solemn prayer, had not the muse given a poet?
14020	Whence, and whither, Catius?
14020	Whence, whither am I come?
14020	Whereas if novelty had been detested by the Greeks as much as by us, what at this time would there have been ancient?
14020	Wherefore, when I have removed myself from the city to the mountains and my castle,( what can I polish, preferably to my satires and prosaic muse?)
14020	Whether it were so great?
14020	Whether shall I, at your command, pursue my ease, which can not be pleasing unless in your company?
14020	Which is the greater madman of these two?
14020	While you leave us to take as much out of a moderate store, why should you extol your granaries, more than our corn- baskets?
14020	Whither are you going?
14020	Whither is your beauty gone?
14020	Whither your graceful deportment?
14020	Whither, O Bacchus, art thou hurrying me, replete with your influence?
14020	Whither, whither, impious men are you rushing?
14020	Who can fear the Parthian?
14020	Who can move his limbs with softer grace[ in the dance]?
14020	Who cares for the war of fierce Spain?
14020	Who diffuses into distant ages his deeds in war and peace?
14020	Who does not rather[ celebrate] thee, Father Bacchus, and thee, comely Venus?
14020	Who is so foolish an admirer of Lucilius, that he would not own this?
14020	Who knows whether the gods above will add to this day''s reckoning the space of to- morrow?
14020	Who takes care to quickly weave the chaplets of fresh parsely or myrtle?
14020	Who then is a good man?
14020	Who then is sound?
14020	Who will tempt the vagrant wanton Lyde from her house?
14020	Who would not?
14020	Who, after wine, complains of the hardships of war or of poverty?
14020	Who, the frozen Scythian?
14020	Who, the progeny that rough Germany produces, while Caesar is in safety?
14020	Whoever, by becoming an exile from his country, escaped likewise from himself?
14020	Whom does false honor delight, or lying calumny terrify, except the vicious and sickly- minded?
14020	Whom have not plentiful cups made eloquent?
14020	Whom have they not[ made] free and easy under pinching poverty?
14020	Whom of the gods shall the people invoke to the affairs of the sinking empire?
14020	Whom shall the Venus pronounce to be master of the revel?
14020	Whose name shall the sportive echo resound, either in the shady borders of Helicon, or on the top of Pindus, or on cold Haemus?
14020	Whose son is he?"
14020	Why are these compositions less efficacious than those of the barbarian Medea?
14020	Why do not you, wretch that you are, bestow something on your dear country, out of so vast a hoard?
14020	Why do we change our own for climates heated by another sun?
14020	Why do we delay to go on ship- board under an auspicious omen?
14020	Why do we, brave for a short season, aim at many things?
14020	Why do you ask?
14020	Why do you go on?
14020	Why do you hesitate?"
14020	Why do you laugh?
14020	Why do you not, if you can, turn your empty yelpings hither, and attack me, who will bite again?
14020	Why do you pour forth your entreaties to ears that are closely shut[ against them]?
14020	Why do you send tokens, why billet- doux to me, and not to some vigorous youth, and of a taste not nice?
14020	Why does he neither, in military accouterments, appear mounted among his equals; nor manage the Gallic steed with bitted reins?
14020	Why does my fluent tongue falter between my words with an unseemly silence?
14020	Why dost thoti kill me with thy complaints?
14020	Why fears he to touch the yellow Tiber?
14020	Why hates he the sunny plain, though inured to bear the dust and heat?
14020	Why is a tenderness for my belly too destructive for me?
14020	Why is the pipe hung up with the silent lyre?
14020	Why many words?
14020	Why not?
14020	Why should I exchange my Sabine vale for wealth, which is attended with more trouble?
14020	Why should I mention every particular?
14020	Why should I multiply words?
14020	Why should this frenzy affect the obstreperous poets in a less degree?
14020	Why shuns he the oil of the ring more cautiously than viper''s blood?
14020	Why so, Stoic?
14020	Why so?
14020	Why who but Callimachus?
14020	Why, out of false modesty, do I prefer being ignorant to being learned?
14020	Will you not prefer men and the city to the savage woods?
14020	With what disorder of the mind is she stricken?
14020	With what noose can I hold this Proteus, varying thus his forms?
14020	With what prayer shall the sacred virgins importune Vesta, who is now inattentive to their hymns?
14020	Would you affront the circumcised Jews?"
14020	Would you have me also take my share of stout Falernian?
14020	Would you have me, amid so great noise both by night and day,[ attempt] to sing, and trace the difficult footsteps of the poets?
14020	Would you know why the ungrateful reader extols and is fond of many works at home, unjustly decries them without doors?
14020	Would you live happily?
14020	Wretched are those, to whom thou untried seemest fair?
14020	You are not covetous,[ you say]:--go to.--What then?
14020	You may ask how I, unwarlike and infirm, can assist your labors by mine?
14020	You must also write me word of this, whether Munatiua is of as much concern to you as he ought to be?
14020	[ Thus, does] this friend of yours live more sparingly than ordinarily?
14020	[ To what end all this?]
14020	_ A smart description of a miser ridiculously acting the extravagant._ How did the entertainment of that happy fellow Nasidienus please you?
14020	and how is it obtained?
14020	and how miserably Barrus?
14020	are you setting about appeasing envy by deserting virtue?
14020	cries he,"if the horn were not cut off your forehead, what would you not do; since, maimed as you are, you bully at such a rate?"
14020	do you think that arduous and admirable, which was done by Pitholeo the Rhodian?
14020	has any one a better scheme to advise?
14020	has any soldier of Crassus lived, a degraded husband with a barbarian wife?
14020	if an untimely blow hurry away thee, a part of my soul, why do I the other moiety remain, my value lost, nor any longer whole?
14020	if our former love returns, and unites by a brazen yoke us once parted?
14020	mad after he had murdered his parent; and that he was not driven mad by the wicked Furies, before he warmed his sharp steel in his mother''s throat?
14020	one that died a month or a year later, among whom is he to be ranked?
14020	or because the trifler Fannius, that hanger- on to Hermogenes Tigellius, attempts to hurt me?
14020	or do you think to impose yourself upon us a person we do not know?"
14020	or does a pleasing frenzy delude me?
14020	or has the bird the same beauty when dressed?"
14020	or shall I rather think of putting an end to my pains?
14020	or what did she not say?
14020	or whither your bloom?
14020	roars he with a loud voice: and,"Do you witness the arrest?"
14020	was the sea at that time less nutritive of turbots?
14020	what does it matter, whether I die of a disease, or by theft and rapine?
14020	when he has heard[ of such knavery]?
14020	when thirst parches your jaws, are you solicitous for golden cups to drink out of?
14020	when you are hungry, do you despise everything but peacock and turbot?
14020	where shall I find one so brave and so faithful?"
14020	whether it was tossed between the bridges or at the mouth of the Tuscan river?
14020	which of the two shall depend upon himself in exigences with most certainty?
14020	whither are you going?"
14020	why do you stand?"
14020	why was not my present inclination the same, when I was young?
14020	why, Ligurinus, does the tear every now and then trickle down my cheeks?
14020	will Caesar give the lands he promised the soldiers, in Sicily, or in Italy?"
9060	''At peace?''
9060	''At what point_ do_ your charges begin?''
9060	''Certain men,''it will be said,''went as ambassadors to Philip yonder-- Philocrates, Aeschines, Phrynon, and Demosthenes; and, what happened?
9060	''Is it freedom?
9060	''Well''( does someone say?
9060	''What then,''you will ask me,''are these resources, which are non- existent now, but will be ours then?
9060	''What?''
9060	''what can I do to please you?''
9060	''what may I propose for you?''
9060	),''do you move that this money should form a war- fund?''
9060	Again, do you not suppose that in Megara there was someone who was a thief and who embezzled public funds?
9060	Again, while Olynthus was standing, were there others of the same character there?
9060	And convicted by whom?
9060	And do you not see that the very titles that Philip bears are utterly alien to freedom?
9060	And have not these men contravened the terms of the resolution?
9060	And how do you think of this?
9060	And how is maintenance to be provided for these?
9060	And how was this?
9060	And how?
9060	And the ambassadors of Thebes gained-- what?
9060	And the men whom we promised to be ready to save, if they went to war-- are they not now at war?
9060	And then, when he has led you off the point by his speech, he will brag of it, and go about saying,"Well?
9060	And to what end?
9060	And was this all?
9060	And what difference does it make to you?
9060	And what is that to the 1,200 camels which( as these gentlemen tell us) are bringing the king''s money for him?
9060	And what is this?
9060	And what next?
9060	And what was the meaning of it?
9060	And what will you gain besides this?
9060	And where is the proof of this?
9060	And who, would you say, possessed the loudest voice and could enunciate whatever he pleased most clearly?
9060	And why, even to this hour, do you praise the man who has done us all this evil?''
9060	And why?
9060	And why?
9060	And why?
9060	And why?
9060	And why?
9060	And why?
9060	And why?
9060	And why?
9060	And why?
9060	Are not our possessions in his hands?
9060	Are we then to wait for that?
9060	Are you not a hack?
9060	Are you not a sophist?
9060	Ask yourselves what penalty can be found, which will adequately atone for all these crimes?
9060	But I heard the question,''At what point on his coast are we to anchor?''
9060	But if Philip captures Olynthus, who is to hinder him from marching to Athens?
9060	But if he fails, is he to plead palliations and excuses?
9060	But if its fulfilment was prevented because they perceived it in time, who was it that betrayed the secret?
9060	But of what sort_ are_ the men who commit crimes of such a character and magnitude?
9060	But there is a second which is of no less importance than the first, and what is this?
9060	But what Amphictyons?
9060	But what must we think of all that is happening at this present time?
9060	But when he hears that they address you, and enjoy a high reputation with you, and prosecute others, what is he to do?
9060	But when neither the one nor the other are to be found, will you not avenge yourselves upon him?
9060	But where did each of these exercise his primacy?
9060	But why do I speak of all this now?
9060	But why is he responsible for dates?
9060	But''where are the salt, the table, the libations that we shared?''
9060	Can you not imagine how readily he would march against us?
9060	Could there be any stranger news than that a man of Macedonia is defeating Athenians in war, and ordering the affairs of the Hellenes?
9060	Did he see any meanness in him, or any dislike towards himself?
9060	Did they expect that the restorer of their Amphictyonic rights would take their own revenues from them for himself?
9060	Did they expect, do you think, to suffer as they have done?
9060	Did they not ask them to give success in war, and victory, to themselves and their allies, and the contrary to the allies of the Phocians?
9060	Do we then need witnesses?
9060	Do you imagine that they do not foresee this themselves?
9060	Do you not see how he has treated me?
9060	Do you think that all is right, when you dispatch nothing but empty ships and somebody''s hopes?
9060	Do you think that the successes of the Phocians against the Thebans in the war, or the successes of Philip against you, were the more considerable?
9060	Do you want to go round asking one another,''Is there any news?''
9060	Does any one accuse Aeschines on that ground?
9060	Does any one allege that Aeschines introduced the proposal of peace, or that he committed any crime in bringing commissioners here to make it?
9060	Does any one wish to bring any charge against him in regard to things that were done in the course of the war?
9060	Does it show any resemblance or similarity to what Aeschines predicted in his report?
9060	Does not the decree bid them administer the oath to the magistrates in the several cities?
9060	Does not the decree speak of peace''for the Athenians and the allies of the Athenians?''
9060	Does not the resolution forbid them''to meet Philip anywhere alone?''
9060	Does that mean that they grant an indemnity to any of their number who is guilty of crime?
9060	For honestly, if you let him go, what will be said of you?
9060	For instance, were we at war with Philip?
9060	For the questions upon which the examination of an ambassador turns are these:''What have you effected?
9060	For what is this?
9060	For what was his report on that occasion?
9060	For where government is based upon speeches, how can it be carried on in security, if the speeches are not true?
9060	For who that was on his trial and had any defence to make, would prefer to accuse another?
9060	For who was it that brought Ischander forward before you originally, stating that he had come from the friends of Athens in Arcadia?
9060	For who will prefer to lose his life and property, rather than contribute a part of his substance to save himself and the remainder of it?
9060	Has not the man seized every position from us already?
9060	How can it be done?
9060	How can perdition seize Philip, when you are trying to save those who take bribes from him?
9060	How could a man have treated you more outrageously than this?
9060	How could any contradiction be greater than this?
9060	How could he have done so?
9060	How could it be done?
9060	How could vileness or desperation go further than this?
9060	How do matters stand to- day, thanks to these worthy persons?
9060	How long had Timarchus been in the habit of addressing you?
9060	How then can his conduct and mine have been the same?
9060	How then can this be achieved?
9060	How then shall we use this opportunity, men of Athens?
9060	How then, he asked, can I avoid open falsehood, and yet accomplish all that I wish without appearing perjured?
9060	I was afraid, when, according to your own statement, there was nothing to be afraid of, and no crime had been committed?
9060	If he becomes master of this country too, will not our fate be the most shameful in the world?
9060	Is he not a barbarian?
9060	Is he not anything that you choose to call him?
9060	Is he to seek to spend much, when he can spend less?
9060	Is he trying to annihilate the Spartans, the existing enemies of Thebes, and at the same time protecting the Phocians, whom he himself has ruined?
9060	Is it in the whitewashing of the battlements, the mending of the roads, the fountains, and all such trumperies?
9060	Is it not all clear, men of Athens?
9060	Is it pleasant to have many enemies?
9060	Is the advice disagreeable?
9060	Is there a man among you, men of Athens, who considers or studies the steps by which Philip, weak enough at first, has become so strong?
9060	Is there any likeness, any resemblance, to old times?
9060	Is there, gentlemen of the jury, one of the ambassadors whom Philip sent, whose statue in bronze you would erect in the market- place?
9060	It is indeed worth his while( is it not?)
9060	Must they not then either assist us to recover Oropus, or else be regarded as the basest of mankind?
9060	Must we then dread a man whose friendship, thanks to Fortune and Heaven, has proved so unprofitable, and his enmity so advantageous?
9060	Nay, one to whom you would give maintenance in the Town Hall, or any other of those complimentary grants with which you honour your benefactors?
9060	Nay, why mention these things?
9060	Next, what use did he make of his power?
9060	Now is it possible that the man who had formerly spoken as Aeschines did, should now have dared to speak in such a way, if he had not been corrupted?
9060	Now what is this force to be?
9060	Of what, in the first place, did Philip become master, when the Peace was concluded?
9060	On what ground can you do so?
9060	Once more, does any one blame Aeschines for this?
9060	Or would you have me assume a payment of one- twelfth, 500 talents?
9060	Pleasant?
9060	Shall we not embark?
9060	Shall we not sail to the enemy''s country?
9060	The Phocians?
9060	The Thebans?
9060	To what end?
9060	Was it not Eubulus who proposed the decree, while the ambassador to the Peloponnese was the defendant Aeschines?
9060	Was it then through them that Olynthus was destroyed?
9060	Was there any quarrel between me and Aeschines?
9060	Well, had any of them anything to do with the overthrow of the democracy there?
9060	Well, has any such person been shown to be responsible for the recent crisis there?
9060	Were there any men in Elis who stole public funds?
9060	What are you waiting for?
9060	What followed?
9060	What have you reported?
9060	What is it that we must guard against?
9060	What is it then that I regard with apprehension?
9060	What more could we desire?
9060	What resources have we immediately at our command?
9060	What then are these objects?
9060	What then do I allege, and at what point does my accusation begin?
9060	What then is the life of which you propose to speak?
9060	What then must we think will be the extent of our loss, if ever war comes to our doors?
9060	What then were their sentiments on this matter?
9060	What then?
9060	What then?
9060	What were the consequences to the ambassadors who brought these things about?
9060	What?
9060	What?
9060	What?
9060	What?
9060	When, if not now, will you do your duty?
9060	Where have you lived it?
9060	Where is the Euthycrates,[n] or the Lasthenes, or the traitor of any description, whom they will not outdo?
9060	Where is the general who has caused the loss of Halus?
9060	Where is the wretch who would sacrifice self, parents, sepulchres, fatherland, for the sake of some short- lived gain?
9060	Which sinned against the salt and the libation, Aeschines-- the traitors and the faithless ambassadors and the hirelings, or their accusers?
9060	Whither will he turn afterwards?
9060	Who but Aeschines?
9060	Who has secured Philip a road to Attica that leads entirely through the country of allies and friends?
9060	Who is it then that these men describe as cowardly and timid before a crowd, while I call him cautious?
9060	Who is the author of this deception?
9060	Who then is responsible for this crime?
9060	Who then, of all men, should naturally have opposed the demand?
9060	Who was it that cried out that Philip was organizing Hellas and the Peloponnese against you, while you were asleep?
9060	Who will believe such a tale?
9060	Why do you tell us_ now_ of the alleged iniquities of Demosthenes, instead of accusing him when his report was under examination?
9060	Why is it that all was well then, and all is amiss to- day?
9060	Will any one be able to steal these conclusions from your minds?
9060	Will he go to Phrygia and be a slave?
9060	Will you not be on your guard,''I said,''lest in striving to be rid of war, you find yourselves slaves?
9060	You ask whom I mean?
9060	[ n] Now why do I remind you of these things?
9060	[ n] What can such statements mean, except that he is bankrupt of legitimate arguments?
9060	[ n] and how at last, in recent days, you thought yourself lucky to get a parasitic living in the training- rooms of others, as a third- rate actor?
9060	and did they not administer it to men sent to them by Philip?
9060	and did they not exclude the Phocians from the treaty?
9060	and did they not incessantly do business with him privately?
9060	and do_ you_ require this of us?''
9060	and if, in particular, a speaker takes bribes and speaks to further the interests of the enemy, how can you escape real danger?
9060	and was not the consequence that the one came back at the head of the mercenaries, while the other was churning the butter[n] at home?
9060	and what are they doing?
9060	do we need stronger proofs than these to establish my conclusions?
9060	he may say,''have you not to thank the Peace for three hundred ships, with their fittings, and for funds which remain and will remain yours?''
9060	he would have been asked,''are you not going on the mission which is to secure all those wonderful good things which you have foretold?''
9060	how he has deceived me?''
9060	how is it to be maintained?
9060	how large is it to be?
9060	how will it consent to act in this manner?
9060	if any one had foretold it, would they have believed him?
9060	or how can he possibly assert against me now things of which he has never even accused me before?
9060	or of Cersobleptes?
9060	or of Doriscus?
9060	or of Thermopylae?
9060	or of the Phocians?
9060	or of the Sacred Mountain?
9060	or to desire to court the favour of all, when he need but court two or three?
9060	what cunning could be used in regard to this expedition in its turn?
9060	what do you think?
9060	who has all but given Megara to the enemy, only recently?
9060	who has given Coroneia and Orchomenus and Euboea to others?
9060	who has made the Thebans powerful?
9060	why do I bid you summon these men?
9060	{ 10} When, then, men of Athens, when, I say, will you take the action that is required?
9060	{ 119} But what is the meaning of this partnership, this careful forethought for Philocrates?
9060	{ 11}''Is Philip dead?''
9060	{ 120}''But where is the witness who testifies to my corruption?''
9060	{ 14} Why, I may be asked, do I mention these things at the present moment?
9060	{ 15} And what was this?
9060	{ 15} In God''s name, is there one of you so innocent as not to know that the war will be transferred from Olynthus to Attica, if we pay no heed?
9060	{ 167} What then was the meaning of Philip''s offering money to us in common?
9060	{ 16} What time, what opportunity, do you look for, better than the present?
9060	{ 17} Is he not our enemy?
9060	{ 183} Why, for what, if not for his words, is an ambassador to be brought to justice?
9060	{ 200} and how you were afterwards under- clerk to the magistrates, and played the rogue for two or three drachmae?
9060	{ 206} Who, would you say, was of all men in Athens the most offensive, most overflowing with effrontery and contemptuousness?
9060	{ 218} And these results, which you know and do not require us to tell you of-- what are they?
9060	{ 221} Again, gentlemen of the jury, ask yourselves what reason I could have had for choosing to accuse these men, if they had done no wrong?
9060	{ 222} But what is my motive for accusing you?
9060	{ 225} Is it not, think you, dreadful and preternatural?
9060	{ 227} Would you know or hear the cause of these things?
9060	{ 22} But ever since these speakers have appeared who are always asking you,''what would you like?''
9060	{ 22} What, again, of the Thessalians?
9060	{ 231} When the Athenians got them into their hands( for they had long known the truth) what did they do?
9060	{ 232} And who, men of Athens, with this example before his eyes, will be willing to offer you his honest service?
9060	{ 24} But what of funds?
9060	{ 24}''Are we then, for fear of this, to submit to Philip?
9060	{ 25} Now with what object have I recalled these occurrences to you before everything else, and described these speeches of his?
9060	{ 25} What is it that you desire?''
9060	{ 263} Do you not perceive, men of Athens, how vivid and plain an example has been afforded you by the unhappy Olynthians?
9060	{ 280} What then will you do, men of Athens?
9060	{ 289} We do this, do we not?
9060	{ 304} Was it not the defendant?
9060	{ 30} What is the cause of all these things?
9060	{ 323} How then could it be done?
9060	{ 331} Do you imagine then that, when such are your sentiments, Philip''s are not also such?
9060	{ 33} How then can you all ascertain without any difficulty who is the rogue?
9060	{ 34}''Is it, then, paid service that you suggest?
9060	{ 43} Must it not have been Aeschines?
9060	{ 44} Shall we not now, if never before, go forth ourselves, and provide at least some small proportion of Athenian soldiers?
9060	{ 47} How then can this state of things be terminated?
9060	{ 5} And why is he responsible in these respects?
9060	{ 63} And why?
9060	{ 89}''What?''
9060	{ 8} What course then is open to us, men of Athens, but to go to their aid resolutely and eagerly?
9060	{ 92} How, then, can you solve this problem fairly?
9060	{ 94}''Then what_ is_ your assertion, sir?''
2085	A flat nose?
2085	Ah, but,said Astyages,"is not this a far better meal than you ever had in Persia?"
2085	Ah,cried Cyrus,"is that so?
2085	Ah,said Cyrus,"I suppose they were glad to hear we were coming so soon?"
2085	Ah,said Cyrus,"what would you give to have as much said of you?
2085	And are those enemies too?
2085	And do you know what they amount to?
2085	And for your sons?
2085	And how did you discover that, my boy?
2085	And how would you set about it?
2085	And if he have great riches, to you leave him all his wealth, or do you make him a beggar?
2085	And if you found him deserting to your enemies, what would you do?
2085	And now tell me, father, while we are still in friendly country, if you know of any resources that I could make my own?
2085	And pray, father,asked Cyrus,"how can I succeed in that?"
2085	And their commander?
2085	And then,Cyrus continued,"once inside the walls, he could put the place into our hands?"
2085	And were you conquered by him, and did you agree to pay tribute and furnish troops whenever he required, and promise not to fortify your dwellings?
2085	And what do they do,he asked,"when they see the signal?"
2085	And what if other benefits were gained by peace?
2085	And what is that?
2085	And what is the quickest way,asked Cyrus,"to win that reputation?"
2085	And what stands in their way?
2085	And what will that good treatment be?
2085	And where,asked Cyrus,"may those treasures be?"
2085	And who is he?
2085	And who is to find that out, if not he who holds the keys of power? 2085 And who shall try me?"
2085	And why not?
2085	And why?
2085	And why?
2085	And will you not do your best,added Cyrus,"to bring me others too?"
2085	And would they not be safe enough,suggested Cyrus,"if this pass were held for you?"
2085	And yet,his father went on,"you are prepared to rely on what you do not know?
2085	And you will not be annoyed if I tell you the plain truth?
2085	And you will not turn aside as you did just now?
2085	But do you suppose,rejoined he,"that any phalanx so deep that the rear- ranks can not close with the enemy could do much either for friend or foe?
2085	But even so,said the Egyptians,"how can we act in honour if we save ourselves?"
2085	But have you a fortune on your side,asked Cyrus,"to match the bride''s?"
2085	But if he came back of his own accord, how would you treat him then?
2085	But surely,said Cyrus,"the best way to avoid copying the wrongdoer is to practise what is right?"
2085	But why should that be,said Cyrus,"seeing you are my kinsman?"
2085	But why?
2085	But would you wish your vengeance to do you harm instead of good?
2085	But, Cyrus,put in his mother,"why are you so unkind to Sacas?"
2085	But,went on Chrysantas,"how can they support each other at such a distance?"
2085	Can they have any value,asked Cyrus,"when they are detected doing wrong?"
2085	Can you tell us why?
2085	Certainly,he answered,"why should they say what is false?"
2085	Could I forget them?
2085	Do you not know,he said,"that my father put him to death?"
2085	Do you think,asked Cyrus,"that you will find the Assyrian already there?"
2085	Good,answered Cyrus,"but is not that already twice as much as you possess?
2085	How can that be?
2085	How can that be?
2085	How can you say that? 2085 How do you know that you do?"
2085	How many of those?
2085	Hunger now and thirst, for ye shall be filled--is that it?
2085	I see,said Aglaïtadas,"you are trying to get a laugh out of me, are you not?"
2085	I would kill him,he said:"why should I perish with a lie on my lips rather than speak the truth and die?"
2085	If you have an officer and he does wrong, do you suffer him to remain in office, or do you set up another in his stead?
2085	Is there any other reason,he asked,"for your present poverty, except your lack of fertile soil?"
2085	Nay,said Gadatas,"what could that be?"
2085	Of work as well?
2085	Or failed to do anything you ordered?
2085	Rich?
2085	Shall I really tell you?
2085	So be it then,answered Cyrus,"and to ransom your wife, how much money would you give?"
2085	So,said the father,"and you really mean, my son, that you are relying only on these supplies of Cyaxares for this campaign of yours?"
2085	Son of Armenia, we have heard your own judgment in this case, and now tell us, what ought we to do?
2085	Son of Armenia,said Cyrus,"would you take this land for grazing, if by paying a small sum to the Chaldaeans you got a far greater return yourself?"
2085	Tell me then,said the other,"have you ever called me and found I refused to come?"
2085	Tell me, Gobryas, would you be better pleased to give your daughter to one of our company to- day than the day when you met us first?
2085	Tell me, then, before we go further, did you see any wrong in this? 2085 Tell me,"said Cyrus,"were you the only man he treated thus, or did others suffer too?"
2085	Then I may kiss you?
2085	Then by all the gods,said Chrysantas,"tell me what sort of wife would do for me?"
2085	Then we must give battle?
2085	Then why were you taught to shoot? 2085 Then you would call sober- mindedness a condition of our nature, such as pain, not a matter of reason that can be learnt?
2085	Then, you maintain,said Cyrus,"that fear will subdue a man more than suffering?"
2085	Then,said Cyrus,"this plan of ours had better be kept secret, had it not?"
2085	True,answered Cyrus,"but how would it be if the pass were held for you?"
2085	Was there any talk about us down there?
2085	Well, have I ever been slow in coming?
2085	Well,said Cyrus,"are you not longing to go home yourself?"
2085	Well,said Gobryas,"am I also to tell the truth?"
2085	Well,said the father,"suppose the cost is more than Cyaxares can bear, or suppose he actually meant to deceive you, how would your soldiers fare?"
2085	What art is that?
2085	What else should I do,the old man answered,"but clap irons on him and set him to work in chains?"
2085	What happens then?
2085	What is it, my lord?
2085	What? 2085 Whatever I had to do, I always did it eagerly and with all my heart, did I not?"
2085	When?
2085	Who has won?
2085	Who was it then?
2085	Why is it, then, that to- day you have neither brought the tribute nor sent the troops, and are building forts?
2085	Why,answered they,"who so fit to persuade him as yourself?"
2085	Why?
2085	''Now, my boy,''you said,''did this teacher you want to pay ever mention economy among the things a general ought to understand?
2085	( But has Cyrus a touch of superhuman conscious rectitude?)
2085	: Are any of these tactical improvements by Xenophon himself?
2085	: What was Xenophon''s manner of composing?
2085	A slight( intentional?)
2085	A sort of Socrates- Lycurgus?
2085	Accordingly he began thus:"Tell me, grandfather,"said he,"if one of your slaves were to run away, and you caught him, what would you do to him?"
2085	After we have set aside the customary portion for the gods and a fair share for the army, shall we not give all the rest of the spoil to him?
2085	An army on forced march: are there any novelties here?
2085	And Cyrus answered,"What, are you my kinsman too?"
2085	And Cyrus said,"If you really do not want them yourself, grandfather, will you give them to me?
2085	And hundreds been deprived of their horses and their arms?
2085	And if any of them do hold firm, how can they fight at once against cavalry, infantry, and turrets of artillery?
2085	And is it not clear that the one who feels the pain of forfeiture the most will be the one most grateful for the granting of the gift?
2085	And later, when you returned to bring us aid, did we not see for ourselves how your friends poured after you?
2085	And now tell me, how far from here do the Assyrian headquarters lie, and their main body?"
2085	And now,"he added,"what need of further words?
2085	And tell me now,"he continued,"would you be more willing to advise me as a friend?"
2085	And tell me, do you think the god will still speak truth?
2085	And that not even without his own consent?
2085	And then he asked himself whether it would not be the best of plans to drive off booty from the country of the Medes?
2085	And they answered,"Is it possible that we can be saved and yet keep our reputation untarnished?"
2085	And we ought to have a large supply of straps-- I wonder what is not fastened by a strap to man or horse?
2085	And what do you take your own to be?"
2085	And what, think you, does my father feel at this moment?
2085	And where is coldness so ugly as between brothers?
2085	And where, I ask, shall we find a nobler opportunity than this, to show what we have learnt?"
2085	And why did you never meet the lion or the bear or the leopard in fair fight on equal terms, but were always trying to steal some advantage over them?
2085	And will you roam the world together, you and the lad who sits beside you, because there is none so fair as he?"
2085	Any touch of the sycophancy of the future in it?
2085	Are any of the names real or all invented to give verisimilitude?
2085	Are you not going to wait until we bring the hostages?
2085	Artabazus"the kinsman"named now for the first time, why?
2085	At this the men behind took up the shout till it rang through the field like a battle- cry:"Who follows?
2085	At which he turned right round and addressed the ranks:''Do n''t you hear the officer abusing you?
2085	But by what right can a man, who is bad himself, punish others for badness or stupidity?
2085	But he answered,"Is it not adornment enough for me to have adorned you?
2085	But he who was to take it said,"And how shall I find them, my lord?"
2085	But now,"he added,"have you any need of us at all?
2085	But the Medes and the Hyrcanians asked Cyrus:"How are we to distribute the spoil alone, without your men and yourself?"
2085	But what is the joke?
2085	But why did we teach you that?
2085	But why should you see it?"
2085	But you,"he added,"could not your fathers let you go out to hunt too?"
2085	But your mirth- makers, can you say they benefit the body or edify the soul?
2085	Can I never act for you, and you for me?
2085	Can he learn economy or statesmanship from a grin?"
2085	Can not one see the little boy doubling his little fists, a knife in his pocket, possibly a ball of string?
2085	Can not you see,"he cried,"how he has taught all the Medes to have less than himself?
2085	Can not you understand that the time it takes to wink is a whole eternity if it severs me from the beauty of your face?"
2085	Can smiles make a man a better master or a better citizen?
2085	Can these rival fastnesses of the Carians be identified?
2085	Can you deny that all that was craft and deceit and fraud and greed?"
2085	Could he not see the danger he had run?
2085	Curious Cyrus should be so little suspicious of Abradatas''death, is it not?
2085	Cyaxares means to kidnap them, does n''t he?
2085	Cyaxares was well pleased at his celerity, but troubled by the plainness of his attire, and said to him,"What is the meaning of this, Cyrus?
2085	Cyrus asked,"what was his object?"
2085	Cyrus caught sight of him:--"You have forgotten something?
2085	Cyrus plied his retinue with questions about the creatures they came across, which must he avoid and which might he hunt?
2085	Cyrus said,"how are they drawn up?
2085	Did H. have to drive back the great cavalry division of the enemy?
2085	Did I not come myself with the best and bravest I could bring?"
2085	Did I not pass sentence on myself, when I confessed I was too weak to consort with loveliness and remain unmoved?
2085	Did ever an undisciplined garrison save a friendly town?
2085	Did the modern rights of non- combatants so originate?
2085	Did you not charge him with unbridled insolence?"
2085	Do you forget that the needs of the morrow must be high, not to speak of the outlay for the day?"
2085	Do you not know,"he went on,"that I neither eat nor drink nor sleep with any more zest than I did when I was poor?
2085	Do you not see that all these soldiers of ours have been raised by us to the pitch of expectation?
2085	Do you not think so yourself?
2085	Do you remember the day you left us to go home to Persia?
2085	Do you think that, knowing myself, I can be happy now?
2085	Does any learned German know?
2085	Does he also desire his archic man to be got up in a manner befitting royalty at a certain date?
2085	Does he wish us to draw conclusions?
2085	Does it work?
2085	Fear of exile; autobiographical touch?
2085	For who but a brother can win glory from a brother''s greatness?
2085	Had that writer any echo of the names in his head?
2085	Has he any_ parti pris_, for or against?
2085	Has he one eye on the old insurrection against Persia,_ tempore_ Histiaeus, and another on the new arrangements,_ tempore_ Antalcidas?
2085	Has it any analogue nowadays anywhere?
2085	Has not the enemy''s camp been taken?
2085	Have not hundreds of your assailants fallen?
2085	Have you adopted the Hellenic fashion too?
2085	Here love of Spartan simplicity, and there of splendour and regality and monarchism?
2085	How are we to remember our valour and train our skill?
2085	How could she be enamoured at once of nobleness and baseness, or at once desire and not desire one deed and the same?
2085	How could you show yourself in this guise to the Indians?
2085	How did matters go between you and the oracle at Delphi?
2085	How far are we to be consciously self- regarding?
2085	How far was this a custom among Hellenes?
2085	How has he drawn you to himself?"
2085	How shall we dare to think well of ourselves again?
2085	How we felt there were certain things that the gods had permitted us to attain through learning and study and training?
2085	I cried out,''You, sir, what are you doing?''
2085	I mean, did Xenophon find or hear any such story current?
2085	If not, what is the prototype?
2085	If we had but a single soul, how could she be at once evil and good?
2085	If you need money, who will provide the ways and means better than he who knows and can command all the resources of the country?
2085	Is Xenophon obscure?
2085	Is anything passing through the mind of Xenophon?
2085	Is cowardice, then, an adjunct of happiness?
2085	Is ever disaster nearer than when each solider thinks about his private safety only?
2085	Is it a sign of senility, or half- thought- out ideas, or what?
2085	Is it conceivable that Xenophon shrinks from using a proper name except when he has some feeling for the sound of the language?
2085	Is it dramatic to make Cyrus speak in this way as if he were lecturing a class on strategics?
2085	Is it likely that men who forsook the shelter of their own fortress will ever face us in fair field on level ground?
2085	Is it simply and solely Oriental, or general, and Hellenic also?
2085	Is it, as far as the army goes, novel in any respect, do you suppose, or only idealised Hellenic?
2085	Is not the spoiler spoiled?
2085	Is that a slip, or how explainable?
2085	Is there a touch of flunkeyism in this?
2085	Is this a carelessness, or what?
2085	Is this a novelty?
2085	Is this also Xenophon''s view?
2085	Is this by chance a situation in Elizabethan or other drama?
2085	Is this tale"historic"at all?
2085	Is this worthy of the archic man?
2085	It is a method, no doubt, of{ arkhe}, but has it any spiritual"last"in it?
2085	It is an historical difficulty which Xenophon has to get over or round, or is Xenophon himself in the same condemnation, so to speak?
2085	Nay, in peace as in war, can any good be gained if men will not obey their betters?
2085	Now what greater joy could there be than the good fortune which waits on us to- day?
2085	Of everything?"
2085	One day at a drinking- bout this monster had the youth seized and mutilated, and why?
2085	Only one thing puzzles me: how am I to show my joy at your success?
2085	Or does it correspond to a moral meeting of the waters in his own mind?
2085	Or else,"Gentlemen, can we invite each other to a more glorious feast than this?
2085	Or is Xenophon thinking of the Spartan Crypteia?
2085	Or is it simply because we have slaves and must punish them if they do wrong?
2085	Or is it that we seem to be happier to- day than heretofore?
2085	Or to hurl the javelin?
2085	Or to snare stags with cords and caltrops?
2085	Or to trap wild- boars?
2085	Or where is reverence so beautiful?
2085	Or whether we should hold that cowardice makes no difference in the end, seeing that we all must share alike?"
2085	Or who so safe from injury as the brother of the great?
2085	Or will they show themselves our equals in daily life and on the field of battle when the time comes to meet the foe?"
2085	Perhaps it was only a false alarm that troubled you, and the enemy are not advancing?"
2085	Say he may not sit upon the throne of Armenia, will he suffer from that as we shall suffer?
2085	Say he need not lose his children and his wife, will he love you for that more than one who knows he well deserved the loss?
2085	Say you let a man live who has never done you wrong, will he be grateful for the boon?
2085	Semi- historical?
2085	Shall I clap my hands and laugh, or what shall I do?"
2085	Shall we not gain ourselves by all they gain in valour?"
2085	Shall we say it is because we have won an empire?
2085	Should we not feel we had done you wrong, and taken advantage of you?"
2085	Spartan?
2085	The boy was taken aback by their profusion, and exclaimed,"Grandfather, do you give me all this for myself, to do what I like with it?"
2085	The lady of Susa, quasi- historic, or wholly imaginative, or mixed?
2085	The last remark is so silly(?)
2085	The mass of the enemy we should not think of pursuing; indeed, how could we overtake them?
2085	The passage in brackets might be a gloss, but is it?
2085	Thebans''?
2085	Then Astyages laughed and said,"Can you not see how prettily he mixes the cup, and with what a grace he serves the wine?"
2085	Then Cyrus asked,"Are his dwellings strongly fortified, or could they be attacked?"
2085	Then Cyrus called some of his squires and said:"Tell me, have any of you seen Abradatas?
2085	Then Cyrus, who was standing by, asked Cyaxares,"May I too say what is in my mind?"
2085	Then Tigranes answered,"You speak of friendship, but can you ever find elsewhere so great a friendship as you may find with us?"
2085	Then Tigranes turned to his wife and asked,"Did Cyrus seem so beautiful in your eyes?"
2085	There is something else you wanted to say?"
2085	They have lost their best and bravest, and will the cowards dare to give us battle?"
2085	Think you the honours of the dead would still abide, if the souls of the departed were altogether powerless?
2085	This slipshod style, how accounted for?
2085	To have it reported on all sides and wherever you wished to stand well that you were a man of wit?"
2085	To ride a- horseback is surely pleasanter than to trudge a- foot?
2085	Was Alexander''s army a highly- organised, spiritually and materially built- up, vitalised machine of this sort?
2085	Was I not obedient to your word?
2085	Was it conceivably a Persian custom too?
2085	Was it not rather a service and a kindly act?"
2085	Was not that enough in the case of the competitions?"
2085	Was there one of us, young or old, who did not follow you until Astyages turned us back?
2085	Were these tribal customs of the Persians, as doubtless of the Dorians, or is it all a Dorian idealisation?
2085	What advantage is it to me for my lands to be made broad if I myself am dishonoured?
2085	What bitter sight have you seen to make you feel such bitterness?"
2085	What city could be at rest, lawful, and orderly?
2085	What could be more blessed than to lie in the lap of Earth, the mother of all things beautiful, the nurse of all things good?
2085	What else do we need?
2085	What household could be safe?
2085	What is Xenophon''s intention with regard to it?
2085	What is more lawful than self- defence?
2085	What is nobler than to succour those we love?
2085	What is the end and aim of our training?
2085	What is the relation, if any, to it of Xenophon Ephesius, Antheia, and Abrocomas?
2085	What language are"Pantheia"and"Abradatas"?
2085	What light does Arrian, that younger Xenophon, throw upon it?
2085	What say you then?
2085	What ship sail home to her haven?
2085	What would you have said about us then?
2085	What would your empire profit you if you alone were left without hearth or home?
2085	When did Xenophon himself first learn to ride?
2085	When discipline was gone, did ever an army conquer?
2085	Which are the better at heavy physical tasks, boys or men?
2085	Who but he could stretch out an arm and take vengeance on his enemies when yet they were months and months away?
2085	Who can be honoured as a brother can through a brother''s power?
2085	Who could give you stouter help in return for your own support?
2085	Who do you think will win her?
2085	Who follows me?
2085	Who is this ancient teacher or who is his prototype if he is an ideal being?
2085	Who will lay the first Assyrian low?"
2085	Whose bad manners is Xenophon thinking of?
2085	Why does n''t he point out its hollowness also?
2085	Why is the Hyrcanian never named?
2085	Why not simply issue a general order that you intend to do this?
2085	Why plural,"the trenches"?
2085	Why should I try to speak?
2085	Why should you, any more than we, be found lacking in that power which takes the goods of weaklings and bestows them on the strong?"
2085	Why was she not present?
2085	Why?
2085	Will Cyrus take her to wife, his old playmate?
2085	Will it be with the new dynasty, or with the old familiar house?
2085	Will those who shrink from us before they put our prowess to the test ever withstand us now when we have overthrown and shattered them?
2085	Would a modern force storm a camp without taking rations?
2085	Would it not be a noble thing, a sign and symbol at the outset that we desire to outdo in well- doing those who do good to us?"
2085	Xenophon''s dramatic form is shown in the intellectual and emotional side of his characters, rather than by the diction in their mouths, is it not?
2085	Xenophon''s own father, is he there?
2085	[ 10]"Answer then,"said Cyrus,"did you once make war upon Astyages, my mother''s father, and his Medes?"
2085	[ 10]"How far is your army from here?"
2085	[ 10]"Then why, Cyrus, why, in heaven''s name, have you singled out Chrysantas for a more honourable seat than me?"
2085	[ 10]"You want to know where you could find resources of your own?"
2085	[ 11] At that one of his officers cried,"Why not pursue at once, if such triumphs are before us?"
2085	[ 11] Maybe; but are boys more capable of learning what they are taught then grown men?
2085	[ 11]"And what are they doing now?"
2085	[ 11]"Well, but, boy,"said Astyages,"does your father never lose his head when he drinks?"
2085	[ 12]"Then,"said Cyrus,"if love be voluntary, why can not a man cease to love when he wishes?
2085	[ 12]"Then,"said they,"why not go and lay the matter before Cyaxares?"
2085	[ 12]"Well, my son,"the father resumed,"and do you remember certain other points which we agreed must never be overlooked?"
2085	[ 12]"Well,"said Cyrus,"who will speak to Astyages for us?"
2085	[ 13] Then he bade the Hyrcanians lead the way, but they exclaimed,"What?
2085	[ 13] Why, then, did I ask Cyaxares to put the question to debate?
2085	[ 14] But if he met soldiers who had fought for him before, he only said,"To you, gentlemen, what need I say?
2085	[ 14] How did our friends here learn their endurance?
2085	[ 14]"And is not the shame justified?"
2085	[ 15] And Cyrus said,"Hystaspas, did you hear the saying of Gobryas?"
2085	[ 15] Where is the warrior, stout of heart and strong of will, who can wage war with cold and hunger?
2085	[ 16] Then said his mother,"But justice and righteousness, my son, how can you learn them here when your teachers are at home?"
2085	[ 17] How can we differ from one another with these arms?
2085	[ 18] But Gobryas interposed,"And if one of us wants to give his daughter in marriage, to whom should he apply?"
2085	[ 18]"Well, after the enemy had come, and we had to fight the matter out, did you ever see me shrink from toil or try to escape from danger?"
2085	[ 19] If this were what you had heard of the enemy, I as you, once again, you who are now so fearful what would you have done?
2085	[ 19]"And then,"continued Cyrus,"to rouse enthusiasm in the men, there can be nothing, I take it, like the power of kindling hope?"
2085	[ 19]"But what defeat,"said Cyrus,"can you find in your father''s case to make you so sure that he has come to a sober mind?"
2085	[ 19]"But why,"asked Chrysantas,"why discuss the point?
2085	[ 20]"And the Egyptians?"
2085	[ 20]"At close quarters?"
2085	[ 20]"So you think,"said Cyrus,"that merely to learn another is stronger than himself is defeat enough to bring a man to his senses?"
2085	[ 21] Can we deserve blame for doing him a service?
2085	[ 22] Now it chanced that another brigadier was among the guests, and he spoke up and said to Cyrus:"But will you never ask my men to dinner too?
2085	[ 22]"And now,"said Chrysantas,"in heaven''s name, tell us the bride for a flat king?"
2085	[ 22]"Then,"said the chieftain,"as soon as the Cadousians arrive and the Sakians and my countrymen, we must, must we not?
2085	[ 22]"You would have me understand,"said Cyrus,"that the best way to secure obedience is to be thought wiser than those we rule?"
2085	[ 23] It was thus we started, and after we had gone, was there, I ask you, a single deed of mine that was not done in the light of day?
2085	[ 23]"But,"said Cyrus,"how can a man really and truly attain to the wisdom that will serve his turn?"
2085	[ 23]"Do you mean to tell me,"said Cyrus,"that this is a regular rule of yours?"
2085	[ 23]"Do you suppose then,"asked Tigranes,"that anything can enslave a man more utterly than fear?
2085	[ 25] Thereupon Cyrus put his questions:"Does the king suppose that you alone are his enemies, or do you know of others who hate him too?"
2085	[ 26] Then Cyrus said:"Why should they not take service with me?
2085	[ 26]"Then you think,"said Cyrus,"that they would be glad to attack him in our company?"
2085	[ 27] At that Cyrus turned to Gobryas:"And what of this lad who is now on the throne?
2085	[ 27] Cyrus said,"If you go now, when will you reach home?"
2085	[ 27]"But how can a man make sure that he will gain?"
2085	[ 28] Then the Mede, emboldened by the kiss, took heart and said,"So in Persia it is really the custom for relatives to kiss?"
2085	[ 28]"And I,"said Cyrus,"when could I be there with my army?"
2085	[ 28]"And who,"said Cyrus,"who was it that lived that life of happiness?"
2085	[ 28]"But how comes it,"said his son,"that the lessons you taught us in boyhood and youth were exactly opposed to what you teach me now?"
2085	[ 28]"Many others,"said Gobryas,"but some of them were weak, and why should I weary you with the insults they endured?
2085	[ 29] Then the Sakian opened his eyes and asked whom he had hit?
2085	[ 29]"But to- day, and now, can you find another man in the world whom you could benefit as you can benefit my father?
2085	[ 29]"Well,"rejoined Cyrus,"I take it, you believe he would welcome us, if he thought we came to help him?"
2085	[ 2] I would have you ask yourselves, was ever a hostile city captured by an undisciplined force?
2085	[ 30]"And how is it,"asked the other,"that he does not even turn his head?"
2085	[ 30]"And where is the difficulty in that?"
2085	[ 31]"And so,"said another,"for all these virtues you give him, I take it, the kiss of kinship?"
2085	[ 33] And Cyrus said,"Tell me then, and tell me true: how great is your power and your wealth?"
2085	[ 33] Whereas, if it be thought that we left Gadatas in the lurch, how in heaven''s name shall we persuade another to show us any kindness?
2085	[ 34] Are these, I ask you, Cyrus, are these the deeds of a benefactor?
2085	[ 35] I seem to hear some one say, why did you not think of this before you revolted?
2085	[ 36] And you, Tigranes,"said he,"at what price would you redeem your bride?"
2085	[ 36]"But how,"asked Cyrus,"can I catch him in all these blunders?"
2085	[ 37] Then Cyrus asked,"And are these the only cases where one can apply the great principle of greed, or are there others?"
2085	[ 38] When Gadatas heard that, he breathed again, and he said:"Could I really be in time to make my preparations and be back before you leave?
2085	[ 3] And we, to what do we owe our triumph, if not to our obedience?
2085	[ 3] And when he saw them, he gazed in wonder and said:"Dear wife, and did you destroy your own jewels to make this armour for me?"
2085	[ 40] But Pheraulas answered:"Do you really think, my friend, that my joy in life has grown with the growth of my wealth?
2085	[ 41]"Then you can really bring yourself to leave the beautiful Pantheia?"
2085	[ 43] And Cyrus laughed and said,"What will you take to let us tell your wife that you have become a baggage- bearer?"
2085	[ 43]"And if we become your friends,"said they,"how will you treat us?"
2085	[ 44] But Cyrus met question by question:"Do you really think, gentlemen, that we must all preside over every detail, each and all of us together?
2085	[ 47] How was he to guard against it?
2085	[ 49] Then Chrysantas turned to Cyrus:"What if you also were to summon our men, while there is yet time, and inspire them with your words?"
2085	[ 4] Then one of them asked him,"And you, O Cyrus, when will you adorn yourself?"
2085	[ 4] To that Araspas replied,"Have you seen the lady whom you bid me guard?"
2085	[ 4]"How do you know?"
2085	[ 51]"But,"replied Chrysantas,"could you not make the brave men braver still, and the good better?"
2085	[ 5]"And do you remember,"asked his father,"certain other conclusions on which we were agreed?
2085	[ 5]"Do you think,"said Cyrus,"we should overtake the Assyrians before they reach their fortresses?
2085	[ 5]"What?"
2085	[ 6] Cyrus sent again and asked,"Why do you sit there, then, and refuse to come down?"
2085	[ 7]"Ah,"said Cyaxares,"and perhaps you feel that the force you are bringing from Persia is very small?"
2085	[ 7]"Can you give us any guarantee,"said Cyrus,"that what you say is true?"
2085	[ 7]"Why are they doing that?"
2085	[ 85] What, then, would I have you do?
2085	[ 8] Of course the captain called them back, and they began to grumble and growl:''Which of the two are we to obey?
2085	[ 8] Then Chrysantas spoke:"Does not the river flow through the middle of the city, and it is not at least a quarter of a mile in width?"
2085	[ 8]"Well,"said Chrysantas,"do you think the movement wise?"
2085	[ 9] Presently as the wine went round and round, Hystaspas turned to Cyrus and said:"Would you be angry, Cyrus, if I asked something I long to know?"
2085	[ 9]"But,"said the other,"can you see anything else to be done?"
2085	_ quasi_-historical?
2085	cried Cyrus,"you dared to let that be known whether I wished it or not?"
2085	cried others,"what do you mean?
2085	cried the Sakian,"surely, when it is all safe, to see so much of your own must make you much happier than me?"
2085	said Cyrus,"what fault did he find in him?"
2085	said Cyrus,"who is he?"
2085	said Cyrus;"do you think it will be possible for the soldiers to diet and train themselves?"
2085	said he,"or at long range?"
2085	said the other,"why?"
2085	semi- historical?
2085	the boy asked,"those who are riding over there?"
2085	wrong and there is no bathos?
2085	wrong?
35174	My thoughts?
35174	[ A] I say; and my lictors and all my retinue inquire:+ chaire+?"
35174	''Tis well begun; But still how small a portion of thy just revenge Is that which gives thee present joy?
35174	4. Who was the"first professor of Latin on record"?
35174	After the payment of the money and an interchange of civilities, says the friend:_ Davus._ But what''s the matter with you?
35174	Ah me, what have I done, Wretch that I am?
35174	All I meet Accost me thus--"Dear friend, you''re so Close to the gods, that you must know; About the Dacians have you heard Any fresh tidings?"
35174	Am I to think that he will be better now he''s old?
35174	And can it be?
35174	And could I shed my helpless children''s blood?
35174	And didst thou hope that thou couldst hide thy fell design, O faithless, and in silence steal away from this My land?
35174	And just at this moment out from Demipho''s house comes old Sophrona, Phanium''s nurse, who also seems to be in great distress: O, what_ shall_ I do?
35174	And shall I tamely view the wedding torches''glare?
35174	And shall he thus depart, Forgetting me and all my service?
35174	And shall this day go uneventful by, this day So hardly won, so grudgingly bestowed?
35174	And yet what do I care?
35174	Answer me that?
35174	Are n''t they alive?
35174	Are n''t you ashamed of yourself?
35174	Besides, what good would it do me to give you away?
35174	Best shield th''unfriended orphan?
35174	But I,-- When shall I see my city and my city''s walls?
35174	But how From this benumbing passion shall I free myself?
35174	But is n''t it the man I''m after-- the very man?
35174	But now, by what approach, Or by what weapon wilt thou threat the treacherous foe?
35174	But what about the daughter of our friend?
35174	But what about the pedagogue, the little lute- player''s young man?
35174	But what am I stopping here for?
35174	But what is your harvest-- what does opening up that field yield you?
35174	But whence that boldness, whence those parental rights, when you do worse, despite your age?
35174	But where do I come in on that score?
35174	But where is Antipho?
35174	But where is that?
35174	But where?
35174	But whither dost thou send me now?
35174	But whither hastes that throng Of furies?
35174	But who flings wide the royal palace doors?
35174	But why were you coming to me?
35174	But, uncle, has anything gone wrong with you?
35174	Can it be that under wintry skies Thou wouldest launch thy fleet and urge thy onward way''Mid stormy blasts across the sea, O cruel one?
35174	Come, how is she related to me?
35174	Demipho is quick to see his embarrassment: Well, why do n''t you speak?
35174	Demipho is talking to his friends._]_ Dem._ Did you ever hear of any one suffering more outrageous treatment than I have?
35174	Did he one sympathetic sigh of sorrow heave?
35174	Did he one tear let fall, o''ermastered by my grief?
35174	Did n''t she know her own father?
35174	Did n''t you say that you had something to say to me in private?
35174	Did you know him?
35174	Do you know what this fellow is talking about?
35174	Do you suppose that I do n''t see through you and your tricks?
35174	Do you think you can guy me by changing your minds like a pair of silly boys?
35174	Do you want me to seek no further in the matter?
35174	Does Demipho say so?
35174	Does Demipho say that Phanium is n''t related to him?
35174	Does it seem to you a shameful thing for your son, a young man, to have one wife, when you, an old man, have had two?
35174	Does not our love, and pledge of faith once given, Nor thought of Dido, doomed to die a cruel death, Detain thee?
35174	Does that suit you?
35174	Dost recognize thy wife?
35174	For in what fear or wish of ours are we guided by reason''s rule?
35174	For what could hands untrained in crime Accomplish?
35174	For who escapes her?
35174	For why Should I restrain my speech, or greater evil wait?
35174	From what different sources does Æneas throughout the poem receive guidance as to his future home?
35174	From what sources were the subjects of the old Roman tragedies taken?
35174	Good heavens, is the fellow crazy?
35174	Had he no more sense than to marry her himself?
35174	Has he no shame?
35174	Has love fulfilled a father''s hopes and surmounted the perils of the way?
35174	Hast thou then forgot the brazen bull, And his consuming breath?
35174	Have I asked anything wrong?
35174	Have you a mother or other relative dependent on you?
35174	Have you heard about Antipho?
35174	Have you paid the money yet?
35174	Have you so little confidence in me as that?
35174	Have you talked with the girl on whose account I''m taking Nausistrata in?
35174	He bade me bear on speeding pinions these commands: What dost thou here?
35174	He confesses his sin, he prays for pardon, he promises never to do so again: what more do you want?
35174	He paces back and forth in deep thought, muttering: Where_ can_ I find those women now, I wonder?
35174	He''s a very exclusive and level- headed fellow, now, is n''t he?
35174	His Lemnian daughter''s marriage with Antipho seems now safely provided for, but where_ is_ his Lemnian daughter and her mother?
35174	Historians, is your toil more productive?
35174	Ho there, my men, quick, fetch the torches, seize your arms, And man the oars!--What am I saying?
35174	How are you?
35174	How are you?
35174	How can that be?
35174	How can that be?
35174	How did Rome''s conquest of the Greek colonies in Italy help the development of Italian literature?
35174	How did his social position help to make his writings effective?
35174	How did the First Punic War affect this development?
35174	How did the Roman spirit differ from that of the Greek?
35174	How did the circumstances of the life of Persius differ from those of Horace?
35174	How did the civilization of Rome in 454 B. C. compare with that of Greece?
35174	How different is his poetry for this reason?
35174	How does Horace''s attitude toward his fellow- men differ from that of Lucilius?
35174	How does Vergil glorify Æneas in his descendants?
35174	How does Vergil''s treatment of the gods compare with that of Ovid?
35174	How does he deal with the Hellenizing tendencies of his time?
35174	How does he treat the subject of prayer in one of his famous satires?
35174	How does his style differ from that of Horace?
35174	How does it illustrate Seneca''s defects of style?
35174	How face the queen and put away her clinging love?
35174	How have fragments of his works been preserved to us?
35174	How in the world did he find that out?
35174	How is he getting on?
35174	How is his skill shown in his picture of the false suppliant?
35174	How many books of the poem are devoted to the wanderings of Æneas?
35174	How many pounds''weight will you find in that greatest of leaders?
35174	How now?
35174	How shall I meet this sudden disaster?
35174	How was Vergil fitted for his career both by nature and training?
35174	How was the poem saved from destruction?
35174	How?
35174	I ca n''t even marry that other girl now; for with what face could I go back to her after I had once thrown her over?
35174	I pump you?
35174	I trust all is well with you?
35174	I wish this were the end of the wretched business; but why should I hope it will be?
35174	I''ll be in for a row when your father gets back, but what of that?
35174	If my statement was false then, why did n''t your son refute it?
35174	If you do n''t stop--_ Dem._ What will you do?
35174	In what literary field did the Romans strike out for themselves?
35174	Into what select circle was he privileged to enter?
35174	Is it mine to look on your face, my son, and listen and reply as we talked of old?
35174	Is it war that_ you_ are going to make on_ us_, to expel us, blameless Harpies, from our ancestral realm?
35174	Is this Stilpho?
35174	Is''t I thou fleest?
35174	Is''t till Pygmalion shall come, And lay my walls in ruins, or the desert prince, Iarbus, lead me captive home?
35174	Must I drop, Like some discarded toy, out of his faithless heart?
35174	No matter how auspiciously you start with a plan, do you not live to regret your efforts and the attainment of your desire?
35174	Now, Chremes, what in the world is all this about?
35174	O most unhappy queen, Is it thus thy evil deeds are coming back to thee?
35174	O soul, Why dost thou hesitate?
35174	O, you''ve been telling him?
35174	Of what avail are pedigrees?
35174	On what occasions do the gods interfere to influence the progress of events?
35174	One question, friend, an easy one, in fine: What are thy thoughts of Jove?
35174	Or am I any more beautiful and attractive now than I was, Demipho?
35174	Or ca n''t I get even what is my legal right?
35174	Or if avenging war thou fear''st, Then banish both the culprits; why distinguish me From Jason?
35174	Or shall I hie me back To fair Thessalia''s realms?
35174	Or what mattered maiden rage?
35174	PART III EPIC POETRY Who Show''d me that epic was of all the king, Round, vast, and spanning all, like Saturn''s ring?
35174	Power?
35174	Said I:"What if he were marrying off an only daughter?
35174	Say, Sophrona, come away a little from that door, will you?
35174	See here, Chremes, shall we let this rascal cheat us out of our money and laugh in our faces besides?
35174	Shall I go up to her, or shall I wait until I understand better what she''s talking about?
35174	Shall I the Colchians seek again, My royal father''s realm whose soil is steeped in blood My brother shed?
35174	Shall he speak at your bidding?
35174	Shall men then pray for nothing?
35174	Shall then Creüsa brothers bear to these My children?
35174	So Phædria advances to his uncle with an effusive welcome:_ Phæd._ My dear uncle, how do you do?
35174	So you are the fellow that I left in charge of my son when I went away?
35174	So, when from town and all its ills I to my perch among the hills Retreat, what better theme to choose Than Satire for my homely muse?
35174	Tell me now, what do you take him for?
35174	The Bore starts in on the subject which is uppermost in his mind._] How do you and Mæcenas get on?
35174	The cruel terms of banishment Could Creon''s son- in- law not soften?
35174	The teacher fares no better: Who places in Celadus''and learned Palæmon''s lap a due reward for their scholastic toils?
35174	Thus do my wasted days slip by, Not without many a wish and sigh: Oh, when shall I the country see, Its woodlands green?
35174	To any individual?--But to whom?
35174	Was ever a man treated so outrageously?
35174	Was_ this_ the meaning of those frequent journeys and long stays at Lemnos?
35174	Was_ this_ why my rents ran down so?
35174	We have now reviewed two centuries of Roman preachers, and it may naturally be asked,"What was their influence upon the Roman world?"
35174	Well, why do n''t you do it then?
35174	Were you afraid that I would n''t do what I had promised?
35174	Wh- wh- who''s afraid?
35174	What Scylla famed?
35174	What advantage had he in his early education?
35174	What are the chief characteristics of_ Phormio_ of Terence?
35174	What are the crimes that brought them here?
35174	What are the marked qualities of his style?
35174	What are their defects?
35174	What are you waiting for?
35174	What assurance can you give me that this wo n''t happen again?
35174	What boots it, Ponticus, taking rank by length of descent, and having one''s ancestors''portrait- masks to show off?
35174	What burning Ætna placed On impious Titan''s heaving breast?
35174	What can he mean?
35174	What characteristic customs of the times are portrayed in the poem?
35174	What characteristic passages in the poem deal with the mystery of nature?
35174	What country dost thou bid me seek?
35174	What crimes does Vergil represent as unpardonable sins?
35174	What description does he give of his father?
35174	What did Vergil owe to this poem?
35174	What did the Romans themselves think of Lucilius?
35174	What did the Romans themselves think of him?
35174	What do we know of the life of Juvenal?
35174	What do you mean?
35174	What do you say?
35174	What does Vergil regard as unpardonable sins?
35174	What famous events took place within the lifetime of Lucilius?
35174	What four names besides that of Andronicus are representative of the old Roman tragedy?
35174	What glorious sires begat such worth?
35174	What happy ages gave you birth?
35174	What ideas does he set forth in his satire to Mæcenas?
35174	What in brief is the story of the remaining books?
35174	What in brief is the story of the_ Æneid_?
35174	What in the world is this fellow getting at?
35174	What interesting bit of self- portraiture appears in his_ Annals_?
35174	What is his criticism of Lucilius?
35174	What is his solemn warning to parents?
35174	What is it?
35174	What is known of the life of Nævius?
35174	What is the nature of his_ Bellum Punicum_?
35174	What is the nature of the_ Annals_?
35174	What is the outline of the story of Medea?
35174	What is the significance of it?
35174	What is to be done?
35174	What is true of the writers of tragedy after Accius?
35174	What laid low a Crassus, and a Pompey, and that leader who broke the proud Romans''spirit and brought them under his lash?
35174	What madness turns my brain?
35174	What may we suppose was the character of the rude satire of ancient Italy?
35174	What mean her frenzied threats?
35174	What mean their brandished fires?
35174	What of the_ Georgics_?
35174	What picture does he give of his life on his farm as contrasted with his life in Rome?
35174	What picture of life after death does the poem present?
35174	What picture of life in the Roman Forum does he present?
35174	What position did the Roman satirist occupy as a teacher of morals?
35174	What position does Ennius hold among Roman satirists?
35174	What progress did Latin literature make between the time of Ennius and that of Vergil?
35174	What qualities of Accius do we find in the fragments of his writings which remain?
35174	What qualities of the"bore"are brought out in his famous satire on this subject?
35174	What rage Of savage beast can equal mine?
35174	What religious motive seems to guide Æneas?
35174	What result followed the attempts of Nævius to write in the spirit of Old Comedy?
35174	What sea- engulfing pool?
35174	What sin have they that shedding of their wretched blood Would wash away?
35174	What sudden uproar meets my ear?
35174	What their quest?
35174	What their strong qualities?
35174	What then?
35174	What two writers alone of comedy are known to us from their works?
35174	What wait I more?
35174	What was Vergil''s probable purpose in writing the_ Æneid_?
35174	What was the character of the times in which he lived?
35174	What was the nature of the_ Eclogues_?
35174	What way by sea is open?
35174	What were the chief events in the life of Ennius?
35174	What''s that to us?
35174	What''s that?
35174	What''s to become of her?
35174	What, is the dirty fellow making game of me?
35174	What, then, is his end?
35174	What, then, may one rightly desire?
35174	When Anchises sees his son approaching, he cries out joyfully to him: And are you come at last?
35174	When on my table shall be seen Pythagoras''kinsman bean, And bacon, not too fat, embellish My dish of greens, and give it relish?
35174	When will the foaming wave of fury spend itself?
35174	Whence sprang the Trojans?
35174	Where are those women?
35174	Where are you going from here?
35174	Where get help?
35174	Where shall I find a friend in my distress, or to whom shall I go for advice?
35174	Which of the two would best dispense of laws?
35174	Which of these models did the Romans follow?
35174	Who in the world is this old woman coming out of my brother''s house?
35174	Who is this man?
35174	Who knows but some day this too will be remembered with pleasure?
35174	Who may pass his days in peace?
35174	Who will pay a historian as much as he would pay a reporter?...
35174	Whom threats this hellish host with horrid, bloody brands?
35174	Why bring our passions to the Immortals''shrine, And judge, from what this carnal sense delights, Of what is pleasing in their purer sights?
35174	Why could I not have torn his body limb from limb, And strewed his members on the deep?
35174	Why did n''t you take the other legal alternative, give her a dowry, and let her find another husband?
35174	Why did the Romans fail to develop a truly national tragedy?
35174	Why did the plays of Seneca have such an influence in England?
35174	Why did the_ Æneid_ never receive its finishing touches?
35174	Why do men pray so impiously and foolishly?
35174	Why does he deserve the title of"the father of Roman literature"?
35174	Why dost thou hesitate Upon the threshold of the deed?
35174	Why dost thou linger still?
35174	Why flow these streaming tears While with contending thoughts my wavering heart is torn?
35174	Why have the tragedies of Seneca special interest?
35174	Why is the loss of the great body of this work so much to be regretted?
35174	Why not to arms, and send our forces in pursuit, And bid them hurry down the vessels from the shore?
35174	Why should I flee alone?
35174	Why should I recount to you, Demipho, all that I have been to this man?
35174	Why should Medea flee?
35174	Why so?
35174	Why, what''s all this row about, husband?
35174	Will that do?
35174	With what face will you rebuke him?
35174	Wo n''t you answer me?
35174	Wo n''t you ever let up?
35174	Wo n''t you kindly attend me here in court a little while?
35174	Wo n''t you understand?
35174	Would n''t the girl have known her own father?
35174	Would you know their real gains?
35174	Wouldst thou prefer him to the herd of Rome?
35174	Yes, I go; but whither dost thou send me whom thou driv''st From out thy home?
35174	You do n''t suppose that I could hear everything that passed between them, from outside the door?
35174	You know our old man''s brother Chremes?
35174	You say that money secures help in sickness?
35174	You were the man, were you, Chremes?
35174	You would n''t have me insult the Jews, would you?
35174	[_ To Horace._] Will you come witness against him?
35174	_ Ant._ How is this?
35174	_ Ant._ Is this better?
35174	_ Ant._ Well, how will this expression do?
35174	_ Ant._ What for?
35174	_ Ant._ What for?
35174	_ Ant._ What is it?
35174	_ Ant._ What?
35174	_ Ant._ Wo n''t you stop?
35174	_ Bore._ You do n''t really mean that?
35174	_ Chorus._ By what snare taken?
35174	_ Chorus._ What harm could lurk in them?
35174	_ Chorus._ What the mode of death?
35174	_ Chr._ Agreed; but where is Phædria, my judge?
35174	_ Chr._ But what about that other girl who is said to be related to him?
35174	_ Chr._ Do you want to know?
35174	_ Chr._ Does it?
35174	_ Chr._ How''s that, Geta?
35174	_ Chr._ How?
35174	_ Chr._ Is n''t she a fine girl, just as I told you?
35174	_ Chr._ Is that door tight shut?
35174	_ Chr._ Well--_Naus._ Well?
35174	_ Chr._ What, Antipho?
35174	_ Chr._ Who''s Phormio?
35174	_ Chr._ Why not?
35174	_ Chr._ Why, what do you mean?
35174	_ Chr._ Wo n''t you keep still?
35174	_ Chr._ You are n''t going to believe him?
35174	_ Chr._ You do n''t mean to say he''s got two wives?
35174	_ Creon._ Why seek delay By speech?
35174	_ Da._ Has Antipho''s father come back yet?
35174	_ Da._ He has n''t much to pay for her, I suppose?
35174	_ Da._ How''s that?
35174	_ Da._ O Geta, what will become of you?
35174	_ Da._ O, come off, you dunce, you have just trusted money with me; are you afraid to lend me words?
35174	_ Da._ Well, Geta, can I do anything more for you?
35174	_ Da._ Well, what came next?
35174	_ Da._ What did he do?
35174	_ Da._ What''s that?
35174	_ Da._ When do you expect him?
35174	_ Da._ Why, would n''t his father have forgiven him when he came back?
35174	_ Dem._ A way out of it?
35174	_ Dem._ And is Phanium to remain?
35174	_ Dem._ Are we to drop her, then?
35174	_ Dem._ As if I did n''t know?
35174	_ Dem._ But how is any judge to know the justice of your case, when you do n''t say a word in self- defense, as I understand he did n''t?
35174	_ Dem._ Do you mean to say you would marry this girl if we gave her to you?
35174	_ Dem._ Do you want me to take your word for it?
35174	_ Dem._ Have you heard what has happened to my son while I was gone?
35174	_ Dem._ How can I, if you tell me nothing?
35174	_ Dem._ How can you ask, Phædria?
35174	_ Dem._ Nausistrata, I do n''t deny that he has been very much to blame in this matter; but is that any reason why you should not forgive him?
35174	_ Dem._ Not angry with him, indeed?
35174	_ Dem._ Sha''n''t I?
35174	_ Dem._ Well, Chremes, did you bring your daughter with you, for whose sake you went to Lemnos?
35174	_ Dem._ Well, then, why did n''t she tell his right name?
35174	_ Dem._ Well, what does she say?
35174	_ Dem._ Well, what now?
35174	_ Dem._ Well, what then?
35174	_ Dem._ What difference does that make to us?
35174	_ Dem._ What do you mean?
35174	_ Dem._ What do you mean?
35174	_ Dem._ What if he is over his head in debt?
35174	_ Dem._ What''s that you say?
35174	_ Dem._ What''s that?
35174	_ Dem._ What''s that?
35174	_ Dem._ What''s the matter?
35174	_ Dem._ What?
35174	_ Dem._ Where is Antipho now?
35174	_ Dem._ Who told you to say that?
35174	_ Dem._ Who?
35174	_ Dem._ Why ca n''t she?
35174	_ Dem._ Why do you wish it, Chremes?
35174	_ Dem._ Why not?
35174	_ Fuscus._ Where are you going?
35174	_ Ge._ And his son Phædria?
35174	_ Ge._ Borrowed it?
35174	_ Ge._ But do you know how much?
35174	_ Ge._ Do you catch on?--But who is this old man I see coming up the street?
35174	_ Ge._ Do you mean Phormio?
35174	_ Ge._ How are things with you?
35174	_ Ge._ How much?
35174	_ Ge._ Is n''t it enough if I say that you are fairly dripping with joy?
35174	_ Ge._ O, you were there, were you, Phormio?
35174	_ Ge._ What do you think?
35174	_ Ge._ What next?
35174	_ Ge._ What would you do if you had some harder job yet?
35174	_ Ge._ What, he allow his son to marry a poor girl that nobody knew anything about?
35174	_ Ge._"Do you say that the law will make him suffer for it if he casts her out?
35174	_ Geta._ Me?
35174	_ Horace._ Really?
35174	_ Jason._ But what resistance can we make, If war with double visage rear his horrid front,-- If Creon and Acastus join in common cause?
35174	_ Jason._ Dost thou reproach me with a guilty love?
35174	_ Jason._ What wouldst thou then?
35174	_ Jason._ Wretched one, and wilt thou, then Involve me also in thy fall?
35174	_ Medea._ Dost thou refuse me, then, one little space for tears?
35174	_ Medea._ For thy hate, poor soul, Dost thou a measure seek?
35174	_ Medea._ Of thee?
35174	_ Medea._ Thou bidst me flee?
35174	_ Medea._ Thou bidst me speed my flight?
35174	_ Medea._ What fraud can be devised In one short hour?
35174	_ Medea._ What the crime, my lord, or what the guilt That merits exile?
35174	_ Medea._ Why dost thou falter, O my soul?
35174	_ Medea._ Why keep''st thou then the gifts which it were shame to take?
35174	_ Medea._[_ Aside._] Doth he thus love his sons?
35174	_ Naus._ Good gracious, how can I believe one who has n''t said anything yet?
35174	_ Naus._ Husband, wo n''t you speak to me?
35174	_ Naus._ Well, have I deserved this treatment?
35174	_ Naus._ Well?
35174	_ Naus._ What is this man talking about, then?
35174	_ Naus._ Who''s calling me?
35174	_ Naus._ Why should I bear it with equanimity?
35174	_ Nurse._ And dost thou still delay?
35174	_ Nurse._ Dost thou not fear?
35174	_ Nurse._ My foster daughter, whither speedest thou abroad?
35174	_ Pho._ Ca n''t you see?
35174	_ Pho._ Do you want to begin right off, Nausistrata, and do something that will both make me happy and bring tears to your husband''s eyes?
35174	_ Pho._ How can I, when I have already used it to pay my debts with?
35174	_ Pho._ How can he answer you, when, by George, he does n''t know where he is?
35174	_ Pho._ I?
35174	_ Pho._ Is_ that_ your game?
35174	_ Pho._ Mine?
35174	_ Pho._ No, do you?
35174	_ Pho._ On the same business, perhaps?
35174	_ Pho._ To court, is it?
35174	_ Phor._ Did n''t you know your own cousin?
35174	_ Phor._ No?
35174	_ Phor._ The name?
35174	_ Phæd._ Now, Geta, what next?
35174	_ Phæd._ What do you mean?
35174	_ Phæd._ Why, uncle, you are n''t angry with him for that, are you?
35174	_ So._ No?
35174	_ So._ O, my goodness, are n''t you the man you always said you were?
35174	_ So._ What makes you so afraid of that door?
35174	_ So._ Who is this I hear calling my name?
35174	a pause?
35174	and how shall Antipho''s father be reconciled to the marriage so that he may not annul it or disown both the young people upon his return?
35174	and shall he go and mock our royal power?
35174	do_ you_ mean?
35174	exclaim?
35174	or with what hopes dost thou delay Upon the Libyan shores?
35174	the fear that smote thee, when, Upon the field of Mars, the earth- born brood stood forth To meet thy single sword?
35174	where am I?
35174	where do you come from?
7073	Ajax,I exclaimed,"What errand is it upon which you go Unbidden, summoned by no messenger, No trumpet call; the host is all asleep?"
7073	Aid from the dead to thee, a matricide?
7073	Ajax, my lord, what dost thou meditate?
7073	Am I a begging, babbling soothsayer?
7073	Am I of kin, then, to my mother''s blood?
7073	Am I to govern by another''s will?
7073	And art thou he?
7073	And could he take a foundling to his heart?
7073	And do these arms enfold thee?
7073	And hast thou none to save thee from her hands?
7073	And have these powers the mastery over Zeus?
7073	And how?
7073	And is it to Orestes''self I speak?
7073	And is my justice to be led by thine?
7073	And is there naught to show that man dwells there?
7073	And shall our hoary hairs be put to school, And shall we take instruction from this boy?
7073	And that our enemies are mightier far?
7073	And think''st thou still unscathed to say these things?
7073	And thou, too, in my home a lurking snake?
7073	And what is there in her to breed your fears?
7073	And wherein can the blind advantage him?
7073	And who now fills the seat of royalty?
7073	And yet what greater glory could be mine, Than, burying my own brother, I have won?
7073	And yet what law divine have I transgressed?
7073	Art not ashamed to brave the public voice?
7073	Art thou assured of that thou dost report?
7073	Art thou mad?
7073	Art thou not sillier than a silly child, To think that I will tell thee what thou ask''st?
7073	Art thou resolved?
7073	Art thou some kinsman come I know not whence?
7073	Bends he his steps in our direction, child?
7073	But how could he adventure to come here?
7073	But thou, answer, and briefly, didst thou know The proclamation made against this act?
7073	But with this wench to dwell in partnership As second wife, what woman could endure?
7073	By persecution or by force?
7073	By whom was she espied, and how entrapped?
7073	Can I bring the dead to life again?
7073	Can father and not father be the same?
7073	Can fortune''s spite what thou hast told surpass?
7073	Can mortal man in aught thy durance ease?
7073	Can one unknown to thee thy pity move?
7073	Can what I see be fair Electra''s face?
7073	Canst thou depart in silence and not see That silence pleads on the accuser''s side?
7073	Canst thou point him out to me?
7073	Canst thou remember what erewhile I taught?
7073	Child of a blind old man, Antigone, Unto what land, whose city, have we come?
7073	Daughter of Oeneus, say whence comes thy fear?
7073	Daughter of Oeneus, what are thy commands?
7073	Daughters, where are ye?
7073	Didst drain my heart''s blood, while I little thought That I was cherishing two traitress fiends?
7073	Didst thou not understand or tempt''st thou me?
7073	Died he by act of heaven and painlessly?
7073	Died he of sickness or through treachery?
7073	Do my ears tell me true?
7073	Does any one of you who stand around The herdsman know of whom this stranger speaks?
7073	Does reason bid thee second anarchy?
7073	Does yon wretched woman seem Deeply to mourn and bitterly bewail The son that has so miserably died?
7073	Dost thou not fear to cast such words at Zeus?
7073	Dost thou not know That I no more am debtor to the gods?
7073	Dost thou not know that thou a woman art?
7073	Dost thou, too, prize defeat as victory?
7073	Either afield or here has he been seen?
7073	Err I in claiming reverence for my state?
7073	Fearest thou not this more?
7073	For when a life is full of wretchedness As mine has been, is it not gain to die?
7073	From what head could the lock be cut but mine?
7073	Good ladies, tell a stranger in your land, Does King Aegisthus in this mansion dwell?
7073	Had Priam conquered, what would he have done?
7073	Has Athens then escaped the avenger''s hand?
7073	Has Creon sent My best beloved in mercy to their sire?
7073	Has he such might as to defy us all?
7073	Has he the right to part me from mine own?
7073	Has it a king or do the commons rule?
7073	Has she not merited a crown of gold?
7073	Hast thou gone mad, unhappy one, that thus Thou mockest at my miseries and thy own?
7073	Hast thou no reverence for a mother''s prayer?
7073	Hast thou the effrontery thus to threaten me?
7073	Hast thou the impudence such calumny To vent, and dream''st thou of impunity?
7073	Have I come The most disastrous journey of my life?
7073	Have I not then the mourner''s privilege?
7073	High honour did our father pay to thee, Rich gifts he gave thy shrine; his offspring gone, Who will be left to heap thy altars more?
7073	Himself, too, must be near; for how could one, Lame with an ancient ulcer, travel far?
7073	How am I duped?
7073	How can I face my father Telamon?
7073	How can I prove disloyal to the host, And this alliance lose?
7073	How can he bear to look upon the son Who comes to him disgraced, without the prize, When glory''s wreath has circled his own brow?
7073	How could I look for succour to the gods?
7073	How doubly?
7073	How else could hate encircle with its toils The enemy that was a seeming friend, So that the prey might not o''erleap the net?
7073	How look him in the face and say such things?
7073	How now?
7073	How now?
7073	How say ye?
7073	How shall I wail thee, king, How vent my loyal grief?
7073	How shall thy country, captive to a foe By thee set on, requite thee with her love?
7073	How should the Centaur, in his agony, Have sought to serve her that had caused his death?
7073	How should the wayfarer Else have on you first lighted, like himself, Untasting of the wine- cup, and have found This sacred seat unhewn?
7073	How squares that story with thy present plea?
7073	How then do service which offends his shade?
7073	How vain, if of these parents I was born?
7073	How was it Loxias failed to punish thee?
7073	How was it that she died?
7073	How, daring maid, can I in such a case, Whether to loose or bind, assistance lend?
7073	How?
7073	How?
7073	I did; how should I not?
7073	If at home I give Disorder license, where will order reign?
7073	In courteous wise that strangers twain are here?
7073	In face of Creon''s edict?
7073	In face of such reproaches who will we d?
7073	In fear of what?
7073	In guessing riddles art thou not supreme?
7073	In what adventure?
7073	In what respect, then, has my prayer been heard?
7073	In what so evil plight then was I found?
7073	Is all else bare?
7073	Is he alive?
7073	Is it a mystery?
7073	Is it above us, tell me, or below?
7073	Is it good luck, Or gain with sorrow blended?
7073	Is it my darlings''weeping that I hear?
7073	Is it not safe e''en to encounter him?
7073	Is it of him that this man speaks?
7073	Is it some vow, vowed in an hour of fear?
7073	Is it that voice I hear?
7073	Is it thy resolve that both shall die?
7073	Is not the state the ruler''s property?
7073	Is not what I say sweet to thine ear?
7073	Is not yon maiden sick of that disease?
7073	Is old Polybus their king no more?
7073	Is that plain?
7073	Is the child out of hearing or at hand?
7073	Is there no garniture?
7073	Is this contrivance Creon''s or thine own?
7073	Is this well?
7073	Jocasta, dearest partner of my life, Why from the palace hast thou summoned me?
7073	Know''st thou thy birth?
7073	Knowest thou not that thy alarms are vain?
7073	Lady, what baleful herb Of earth or potion dire Drawn from the flowing ocean, hadst thou drunk, That on thee thou hast brought the public curse?
7073	Layest thou the blame on me of thy mischance?
7073	Like to whose hair?
7073	Look, will this insolence amend thy lot?
7073	Many we are, yet brief our speech shall be; Do thou to questions plain, plain answer give; And tell us first, didst thou thy mother slay?
7073	Mark ye those children on the palace there, In aspect like the spectral shapes of dreams?
7073	May it be told?
7073	More yet I did; the wealth that lurks for man In earth''s dark womb,--gold, silver, iron, brass,-- Who was it brought all this to light but I?
7073	Murderers of whom?
7073	My children, progeny of Cadmus old, Why in this posture do I find you here, With wool- wreathed branches in your suppliant hands?
7073	My daughter, has the stranger gone from us?
7073	No cause to mourn, who have a brother lost?
7073	Not know the thing which my own eyes beheld?
7073	Now whither can I turn?
7073	O King, why has the lady rushed away In this wild burst of grief?
7073	O crime of crimes, a woman slays her mate,-- What can I call her?
7073	O misery, from what mortal hast thou heard This story that has gained thy fond belief?
7073	O oracles, Where are ye?
7073	O reverend priests and elders of this land, What are ye doomed to hear?
7073	O vilest of mankind, for thou would''st move A stone to righteous wrath, wilt thou not speak But still stand there unmoved and obdurate?
7073	Of all this train Of woes, what was there not by heaven decreed?
7073	Of all this wretchedness?
7073	PHILOCTETES O pest, O bane, O of all villainy Vile masterpiece, what hast thou done to me?
7073	Phoebus, kind god, what will the verdict be?
7073	Rests now the victim from this agony?
7073	Said I not from the first it would be so?
7073	Say I aright?
7073	Say, Pylades, shall nature''s plea be heard?
7073	Say, canst thou tell, or art thou ignorant That those we hate are threat''ning those we love?
7073	Say, does my arrow miss or hit the mark?
7073	Say, ladies, have we been informed aright, And has our journey led us to our mark?
7073	Say, reverend sir, since thee it well beseems To speak for all, what moves this company, Fear or desire?
7073	Say, was my mother rightly slain or not?
7073	Sayest thou the prophet counselled matricide?
7073	Seeing him, Creon, with a bitter cry, Moved towards him, and in anguish shrieked to him,"My son, what hast thou done?
7073	Seems it not shameful to thee thus to lie?
7073	Seest thou how youthful is that sentiment?
7073	Shall I conjecture right if I take this To be his Queen?
7073	Shall I my duty from the commons learn?
7073	Shall I say more, further to fire thy wrath?
7073	Shall I to their own quarrel leave the Kings, Unmoor, and homeward cross the Aegean wave?
7073	Slain by whose hand, his father''s or his own?
7073	So correspondent to the bearer''s state?
7073	Speak how?
7073	Stranger, is this some trick thou playest on me?
7073	Stranger, tell me true, In what way was it that he met his doom?
7073	Stranger, what is it?
7073	Suppose him brought to Troy, what gain to me?
7073	Suppose yon wretch acquitted on thy plea, Can he, polluted with a mother''s blood, At Argos dwell and in his father''s home?
7073	That Laius who was ruler of this land?
7073	That which must come why not disclose to me?
7073	The father of unprofitable sons-- What does he else but for himself beget Trouble and exultation for his foes?
7073	The incest-- have I not still that to dread?
7073	Then for what reason did he call me son?
7073	Then seest thou not what glory thou wilt win For both of us, embracing my design?
7073	Then shall I fling myself Alone upon the Trojan battlements, And having done some deed of valour, fall?
7073	Then why delay, when of thy words to me Not one gives pleasure or will ever give?
7073	There are then people who inhabit it?
7073	Think you herein ours was the weaker side?
7073	Think''st thou I Will crouch before these gods of yesterday?
7073	Think''st thou Orestes sent it secretly?
7073	Think''st thou that Zeus will e''er his master find?
7073	Thinkst thou I dream?
7073	Thou dost not mean thy gift to Heracles?
7073	Thou wilt: and is no room for counsel left?
7073	Thou, that dost stand with eyes bent on the ground, Dost thou plead guilty or deny the fact?
7073	Thy love is he?
7073	Thy words are pleasing to mine ear; but first I must inquire of thee, who sent thee here?
7073	To Creon''s ear, as he drew nigh, was borne A sound confused of weeping, and he cried In bitterness,"Unhappy that I am, Will my heart prove a prophet?
7073	To gainsay folly, call''st thou that a threat?
7073	To him what can I find to say, What plea of justice, since my conscience cries That he has met foul treatment at my hands?
7073	To hold them in my arms Would be to feel them mine as when I saw-- What shall I say?
7073	To lead me to my death, is that enough?
7073	To tell him aught, or bid him come to thee?
7073	To what assembly, to what festival, Will ye e''er go and not be driven home In tears, excluded from the spectacle?
7073	Touching the stain of incest, wouldst thou say?
7073	True, but to disobey the Almighty Sire How canst thou dare?
7073	Unhappy me; who was it told thee this?
7073	Villain, why art thou wrangling with thy sire?
7073	Was I received, then, and not found by thee?
7073	Was I thine own, or was I bought by thee?
7073	Was it my mother''s or my father''s act?
7073	Was it not well to do good unto him That honoured me, and at his utmost need?
7073	Was not Polybus my sire?
7073	Was not he kin that fell upon our side?
7073	Was the god smitten with a mortal love?
7073	Was then my sire misled in that from blood He cleansed Ixion, first of homicides?
7073	Was this the fear that drove thee from that land?
7073	Wast thou a party to this burial, Or wilt thou swear that thou art innocent?
7073	Wast thou a shepherd wandering for hire?
7073	We put thee down?
7073	Were children then begotten of your love?
7073	What ails thee that thou bring''st this face of gloom?
7073	What can I do herein to serve thee more?
7073	What can I do to aid thee even now?
7073	What can I say?
7073	What can be worse than what I now behold?
7073	What can be worse?
7073	What can it be that has this double power?
7073	What can life be to me, bereft of thee?
7073	What citizen or foreigner will fail Whene''er we pass, to pay his meed of praise?
7073	What country can Tecmessa have but thee?
7073	What does she?
7073	What dost thou say, my son?
7073	What dost thou say, young man?
7073	What evil has befallen our royal house?
7073	What fearful object meets thine eye?
7073	What has met thy gaze To fire thy silly heart with fevered hope?
7073	What hast thou more to tell?
7073	What have I said to breathe this thought in thee?
7073	What here is wanting that can be Sure token of insanity?
7073	What in thy mother thus thy horror moves?
7073	What is his destiny but endless rule?
7073	What is in thy mind?
7073	What is it thou dost bid me do but lie?
7073	What is it troubles thee?
7073	What is it?
7073	What is my principle, perchance you ask?
7073	What is the news he brings?
7073	What is the news, whence is thy embassage?
7073	What is the place, then, upon which we stand?
7073	What is the token?
7073	What is their name?
7073	What is this proclamation that I hear The general has put forth to all the host?
7073	What is this thing that thou wouldst have me do?
7073	What is thy journey''s mark?
7073	What is to be the manner of her death?
7073	What makes my presence here so opportune?
7073	What means this shouting in the house?
7073	What means this?
7073	What means thy shriek?
7073	What means thy speech?
7073	What now am I to do, since of the gods I am abhorred, of the Hellenic host Hated, to Troy and all this land a foe?
7073	What order can I take that will content ye?
7073	What phantom dost thou see?
7073	What portion hast thou in this cause of ours?
7073	What prayer of mine now have the gods fulfilled?
7073	What public altar can he use, what guild Of kinsmen will admit him to their rite?
7073	What puts it in thy heart, this desperate deed Thyself to dare, and call on me to aid?
7073	What say''st thou, stranger?
7073	What say''st thou, that King Polybus is dead?
7073	What say''st thou?
7073	What shall I call this, Zeus?
7073	What should I fear when I must never die?
7073	What sore is worse than ill- requited love?
7073	What sorrow will be yours if loyally Ye love the royal house of Labdacus?
7073	What staff of life?
7073	What stream can wash away a mother''s curse?
7073	What tyrant has imposed on thee this yoke?
7073	What virtue hath an oath''s solemnity To make wrong right?
7073	What was his name?
7073	What was it brought thee to this neighbourhood?
7073	What was the price that I received for thee?
7073	What wouldst thou have me do?
7073	What wouldst thou have, that is within my power?
7073	What, dwell with thee, my father''s murderess?
7073	What, lady, is the cause of your alarm?
7073	What, then, is the indwelling deity?
7073	What?
7073	What?
7073	What?
7073	When I had thus proclaimed my infamy, Could I meet, eye to eye, those citizens?
7073	When thou already hadst received the gift?
7073	Whence canst thou any aid or comfort draw For my misfortunes which are past all cure?
7073	Whence did it come to thee?
7073	Where didst thou into his loved presence come?
7073	Where is Creon to be found?
7073	Where is it we have halted?
7073	Where is the man to do so foul a deed?
7073	Where is this man?
7073	Where will thy sufferance end?
7073	Where, in what manner, was your prisoner found?
7073	Where, then, does my ill- starred Orestes lie?
7073	Which way is not despair?
7073	Whither for comfort go, when piety Is thus requited with the pains of sin?
7073	Whither has Clytaemnestra gone?
7073	Who but I?
7073	Who can endure this caitiff''s insolence?
7073	Who else could lay it there save you or me?
7073	Who is the man?
7073	Who knows but this may be deemed right below?
7073	Who then that strikes at one so powerful Can fail to pluck down ruin on himself?
7073	Who was he?
7073	Who was it counselled thee, and set thee on?
7073	Who was it that to these new deities Their attributes apportioned?
7073	Who was it, man or maid, that laid it there?
7073	Who will his funeral rites Perform?
7073	Who, then, could have laid Affection''s offerings on our father''s grave?
7073	Who, then, is pilot of necessity?
7073	Whom I did yearn to see?
7073	Whom dost thou seek?
7073	Whom the gods hate why dost thou not abhor-- Him that betrayed thy attribute to man?
7073	Whose wrath would not be kindled when he heard Language so hateful to a patriot''s ear?
7073	Why art thou downcast, lady, at my words?
7073	Why ask?
7073	Why did ye not pursue her while she lived?
7073	Why do I bear on me these mockeries, This prophet''s wand, this fillet round my neck?
7073	Why do I not at once, as here I am Wishing thy good, relieve thee of that fear?
7073	Why dost thou curse it?
7073	Why dost thou gaze on me thus mournfully?
7073	Why dost thou gird at me thus fruitlessly?
7073	Why should man fear whose life is but the sport Of chance, to whom the future is all dark?
7073	Why tell a flattering tale, when soon the lie Must be exposed?
7073	Why, O Cithaeron, didst thou cherish me, Not end my life at once, that so my kind Had never learned the secret of my birth?
7073	Why, when the riddling Sphinx was here, didst thou Fail by thy skill to save the commonwealth?
7073	Why?
7073	Wife, dost thou know the man for whom erewhile We sent?
7073	Will not persuasion work as well as guile?
7073	Will thy arm help me to uplift the corpse?
7073	Wilt thou be able unabashed, Having thy husband slain, To wail for him, and to his injured shade Requital for such wrong By unloved service pay?
7073	Wilt thou bereave thy child of his betrothed?
7073	Wilt thou enquire about a wretch like me?
7073	Wilt thou not yield?
7073	Wilt thou prove traitor and undo the State?
7073	Wilt thou slay her that is thy son''s betrothed?
7073	Wilt thou take part and aid me?
7073	Without this maiden what can life be worth?
7073	Would one of you my envoy be to him?
7073	Wouldst thou brave the law and bury him?
7073	Wouldst thou have all the talking to thyself?
7073	Wouldst thou that I go ask what place it is?
7073	Wretch, hast thou no regard For the unfortunate, the suppliant?
7073	Wretch, wast thou not beneath her girdle borne, And dar''st thou to forswear thy mother''s blood?
7073	Yet didst thou dare to violate the law?
7073	Yet why dilate, On what has happened?
7073	and must I let thee die alone?
7073	can he be seen by me?
7073	canst thou tell?
7073	does he live?
7073	dost thou know and yet refuse to tell?
7073	have I not, then, justice on my side?
7073	my son, what word has passed thy lips?
7073	what can I do?
7073	what evil memory is this?
7073	what frantic thought Possessed thy mind, how wast thou thus distraught?
7073	what hope is left For thee to look to?
7073	what matters it of whom he spoke?
7073	what to behold?
7073	what?
7073	whence didst thou learn That I had done a deed so horrible?
6585	''And after that, whither will you go?''
6585	''And did you see how he shovelled his food down, hand over hand?
6585	''And how armed?''
6585	''And how did you traverse this vast space of air?''
6585	''And how many years will you sojourn and prophesy among us?''
6585	''And of what use can he be to you in Pontus?''
6585	''And what are these vexations?''
6585	''Another, different from the former one?
6585	''Dinias?''
6585	''How comes it, sir, that you know me?''
6585	''I was otherwise engaged,''said Megalonymus;''know you not that it was a lawless day and a dumb?
6585	''Well,''said I,''paid he the penalty in some wise, or showed a clean pair of heels?''
6585	''What is this you say, Eudemus?''
6585	''What may their numbers be, all told?''
6585	''What shall I be after this life?''
6585	''What, Dion the effeminate, the libertine, the debauchee, the mastich- chewer, the too susceptible to amorous sights?''
6585	''What,''said I,''are there other inhabitants?''
6585	''Who was the king of the Achaeans?''
6585	''You are surely Anacharsis, the son of Daucetas?''
6585	A tyrant''s death?
6585	Again there would have been a flaw in my claim?
6585	Alone, did I say?
6585	Am I to have no credit for all that is done?
6585	And do you then claim to have the use of my skill, the absolute control of what was acquired independently?
6585	And first tell me-- do you allow learners to criticize, if they find difficulties in your doctrines, or must juniors abstain from that?
6585	And from that little taste you could have answered for the quality of the whole?
6585	And how shall this remnant of tyranny be punished?
6585	And pray what is the difference between killing him and causing his death?
6585	And shall they now?
6585	And the reproach?
6585	And then if you recover, must I look for another restitution?
6585	And thou, Lexiphanes, comest thou, or tarriest here?''
6585	And what if he were a villain?
6585	And what is that?
6585	And what is the end of it all?
6585	And what other channel is there, into which their energies could be directed?
6585	And who is the cause of it all?
6585	And why did I leave my sword in the wound, if not because I foresaw the very thing that would happen?
6585	And why?
6585	And will you yet make a mystery of it to your friend, and let him be lost with the vulgar herd?
6585	And you have not yet sweated and travelled enough?
6585	Another of my questions was about the so- called spurious lines; had he written them, or not?
6585	Are there not lofty tragedy and brilliant comedy,--things that have been deemed worthy of state recognition?
6585	Are these wounds?
6585	Are you the only man who has found the truth, and are all the people who go in for philosophy fools?
6585	As for his hitting his mother or seducing girls, what have I to do with that?
6585	At length the old man spoke:--''What are you, strangers; are you spirits of the sea, or unfortunate mortals like ourselves?
6585	Because you were ill, and I was at such pains to restore you, does that make you the owner of my art?
6585	Both these pleas, then, being excluded, what is left me but to confess that I have no sound defence to make?
6585	But how?
6585	But in philosophy-- the Stoic, for instance-- how will the part reveal the other parts to you, or how can you conclude that they are beautiful?
6585	But is there indeed Happiness up there-- and worth all the pains?
6585	But perhaps that is not so easily done?
6585	But suppose you come upon it first or second, what will you do then?
6585	But the fox came up and said to him:''Why vex yourself, good sir, over the past ones?
6585	But the truth, I presume, is bound to be in one of them, and not in all, as they differ?
6585	But what are your hopes in pursuing philosophy, then?
6585	But what is the function of professional advice?
6585	But what of that?
6585	But when we find them( to use the expression of a famous orator)''faring like men that are sick,''what conclusion is then left to us to draw?
6585	But who has ever heard before of our putting an offering to the vote, or hindering men from paying sacrifice?
6585	But who_ was_ my victim?
6585	By next Olympiad, then?
6585	Can you not hear classical music performed at the great festivals?
6585	Confine your attention to this one question: does any of our oppressors survive?
6585	Consider: are your duties any lighter than those of a Dromo or a Tibius?
6585	Content?
6585	Could I not have provided for myself better than this, and preserved liberty and free- will into the bargain?
6585	Could anything be more absurd?
6585	Could you have said the hand was a man''s, if you had never known or seen a man?
6585	Could you state on oath that they have?
6585	Democracy is restored: what more can you demand from him who restored it?
6585	Did I get into some disreputable brawl?
6585	Did I stay out o''nights, sir?
6585	Did any such complaint reach you?
6585	Did he tell you the Stoics were the best of men, and send you to their school?
6585	Did you ever have a seat close by the judges?
6585	Did you ever see them behaving like your master, as I described him to you just now?
6585	Did you never meet a plain- dealer to give you a dose of candour?
6585	Do we propose to abandon the temple for the law- court?
6585	Do you charge me with untimely drinkings and revellings?
6585	Do you count it no shame to be pitted against toadies and vulgar parasites?
6585	Do you know the story of the great Cnidian architect?
6585	Do you prefer a suit for ill health?
6585	Do you suppose his interest in such things is selfish?
6585	Do you suppose the Platonists, Pythagoreans, Epicureans, and other schools, will let that pass?
6585	Do you think it impossible they may all be deluded, and the truth be something which none of them has yet found?
6585	Do your praises halt?
6585	Does any one claim it?
6585	Does any one else know anything of this sword?
6585	Does he pooh- pooh your efforts?
6585	Does it not amount to that, when your school reckon goodness the only end, and the Epicureans pleasure?
6585	For all these toils will you be content with your one day?
6585	For instance?
6585	For what fate does he reserve me, who am dead already in thy death, O my son?
6585	For who would not be deterred at the thought that the God accepts no offering without the previous sanction of his priests?
6585	Frigid?
6585	Give me figures; how many more of them than of Epicureans, Platonists, Peripatetics?
6585	Had I better turn craven, face right- about, confess my sin, and have recourse to the regular plea of Chance, Fate, Necessity?
6585	Has any man a prior claim?
6585	Has not the reward of tyrannicide been paid before now to him who merely expelled a tyrant?
6585	Have I been wanting here?
6585	Have I lacked courage?
6585	Have I not earned my reward?
6585	Have I shrunk back at the prospect of the dangers through which I must pass?
6585	Have you never a friend or relation or well- wisher?
6585	He may slight your intercessions on my behalf?''
6585	Here is a specimen: Who is''t, thou askst, that with Calligenia All secretly defiles thy nuptial bed?
6585	How can a man try all the roads, when, as you said, he will be unable to escape from the first of them?
6585	How can it possibly be?
6585	How can you tell that its holder is the bye till you have been all round and found no counterpart to it?
6585	How can you tell?
6585	How could you have known the whole of his doctrines from the first taste, then?
6585	How could you possibly discern the true philosopher from the false, then, by the marks you mentioned?
6585	How do you mean?
6585	How do you mean?
6585	How else should it have befallen me?
6585	How else, Hermotimus?
6585	How long has it taken you?
6585	How much did the stock of my surgery cost you?
6585	How much higher and more slippery, pray, is the peak on which your Virtue dwells than that Aornos crag which Alexander stormed in a few days?
6585	How should it be otherwise?
6585	How should you hope to rank with the minister of Love''s pleasures, with the stealthy conveyer of billets- doux?
6585	How?
6585	However, granting as much as you like that these are the right tests, what is a blind man to do, if he wants to take up philosophy?
6585	I dare say he recommends different philosophers to different persons, according to their individual needs?
6585	I did not slay the tyrant; I have not fulfilled the requirements of the statute; there is a flaw in my claim.--And what more does he want of me?
6585	I put in;''Who is Dinias?''
6585	I suppose they think they are conferring a favour on us with their wordy stuff?''
6585	I suppose, Hermotimus, you have often been at athletic meetings?
6585	I trust my master''s word; and he knows well; is he not on the topmost height?
6585	If not, what can have induced them to enlarge on these rudiments to the tune of a hundred or a thousand volumes apiece?
6585	If then the tyrant is slain, how can you withhold the reward from him who occasioned his death?
6585	If you are known to be an admirable performer by persons who are themselves universally known and admired, what have you to do with public opinion?
6585	If you have seen them, you are just as bad as I am; and if not, are you justified in censuring them?
6585	If you want amusements, are there not a thousand things_ worth_ seeing and hearing?
6585	In that case, what are we to do?
6585	Indeed, and do you make that a charge against me?
6585	Indeed?
6585	Is he any use?
6585	Is he punished?
6585	Is it wronging you to say that you hunt the shadow or the snake''s dead slough, and neglect the solid body or the creeping thing itself?
6585	Is that the meaning?''
6585	Is there reward for this?
6585	Is this death?
6585	It is possible, I suppose, that one may be right?
6585	Its author might fairly say to you, sir:_ If your son was vicious and deserved to be disinherited, what were you about to recall him?
6585	Laymen, then?
6585	Lending money and clamouring for payment, losing their tempers in philosophic debates, and making other exhibitions of themselves?
6585	Let us not chop logic as to the manner and circumstances of his death, but rather ask: has he ceased to exist, and am I the cause?
6585	Live?
6585	Lord, what is this?
6585	May I claim some credit for this, or do you still require his blood?
6585	Might this be a case for, Steep plunge from crags into the teeming deep?
6585	Must entreaty be added?
6585	Must not all men yearn to belong to a State like that, and never count the toil of getting there, nor lose heart over the time it takes?
6585	Must we withdraw our previous admission, that no one can choose the best out of many without trying all?
6585	My present life has been another''s: do I look to have a new life which shall be my own?''
6585	Not so fast; what in the world does it matter to him, if they do not pay up?
6585	Not their rivals, I suppose?
6585	Now is it likely that one who is so benevolent to strangers should deal unjustly with his fellow citizens?
6585	Now tell me, did you ever buy wine?
6585	Now what is their claim to be set over our heads?
6585	Now, Crato,--you talk of pantomimes and theatres,--have you seen these performances yourself, that you are so hard on them?
6585	Now, are their doctrines the same, or different?
6585	Now, is there only one road to philosophy-- the Stoic way?
6585	O ho, conduits-- that is your subject, is it?
6585	Oh, do tell me what he says about it; what is Happiness like?
6585	Oh, why but that I could cry like a baby?
6585	Or perhaps these are trifles, so long as the dress is decent, the beard long, and the hair close- cropped?
6585	Or what sort of a hive could ever keep together such a swarm of lop- sided monstrosities?
6585	Or will you tell me this might do well enough for one of the common herd, but you can not have_ me_ sheltering myself so?
6585	Outside are the gilt edges and the purple cover: and within?
6585	Perhaps we can do without a name?
6585	Remove from these men''s minds the gold and the silver, with the cares that these involve, and what remains?
6585	Say, is it unreasonable in such a case to allow my claim?
6585	Say, why should we change the old- established usage in regard to offerings?
6585	Say: did I flinch?
6585	Seest, then, thy true course?
6585	Shall I concede that this is the sum of my achievements?
6585	Shall I extol your intelligence, or would you rather I explained to you my own poor idea, which differs?
6585	Shall I sit quietly on the brink of destruction, exercising clemency and long- suffering as heretofore?
6585	Shall I tell you a plea for philosophy which I lately heard?
6585	Shall an ass affect the lyre?
6585	Shall he interpret the laws as he will against his benefactor?
6585	Shall we deduct a quarter of that, and say a hundred and fifty will do?
6585	Shall we put it, that the tyrant has escaped, and lives?
6585	Should you not have considered that the owner of a weapon so public- spirited was entitled to honour and reward?
6585	Should you not have recompensed him, and inscribed his name among those of your benefactors; consecrated his sword, and worshipped it as a God?
6585	So they too keep their philosopher, their orator, or their_ litterateur_; and give him audience-- when, think you?
6585	So you know how they arrange ties for the wrestling or the pancratium?
6585	Tell me, did you ever meet a man who said twice two was seven or eleven?
6585	That may be; but about these twenty years-- have you your master''s promise that you will live so long?
6585	The due connexion between the various dishes which make their appearance is beyond you: which ought you to take first?
6585	The increased bitterness of such a death would have counted for nothing with you?
6585	The king surveyed us, and, forming his conclusions from our dress,''Strangers,''said he,''you are Greeks, are you not?''
6585	The son, perhaps, caused you no uneasiness; he was no despot, no grievous oppressor?
6585	Then, Philo, how shall we class the historians who indulge in poetical phraseology?
6585	There is no other road to philosophy?
6585	This was, When will Alexander''s imposture be detected?
6585	To follow and join philosophic forces with whomsoever you first fall in with, and let him thank Fortune for his proselyte?
6585	Very well, which shall we start with?
6585	Was I extravagant?
6585	Was that a smile?
6585	Was there no other way?
6585	We are provided for the future, then, with an infallible rule and balance, guaranteed by Hermotimus?
6585	We thought selection without experiment a method of inquiry savouring more of divination than of judgement, did we not?
6585	Well now, what is the idea of your piece?
6585	Well then, can you name me a man who has tried every road in philosophy?
6585	Well then, we have got to live a hundred years, and go through all this trouble?
6585	Well, Lycinus?
6585	Well, and later on what fault has my father to find?
6585	Well, but tell me; when Phidias saw the claw, would he ever have known it for a lion''s, if he had never seen a lion?
6585	Well, did you go to every wine vault in town, one after another, tasting and comparing?
6585	Well, do n''t you think it will be a troublesome business to distinguish the first, and know them from the ignorant professors?
6585	Well, if these will not do, what_ are_ the good things he offers to those who carry their course right through?
6585	Well, well; are we to give up philosophy, then, and idle our lives away like the common herd?
6585	Well, what am I to plead?
6585	Well, when a small man came on in the character of Hector, they cried out with one voice:''Here is Astyanax; and where is Hector?''
6585	Well?
6585	Were lupines and wild herbs so scarce with you?
6585	Were our original expectations from philosophy at all of a different nature, by the way?
6585	Were you favoured like Chaerephon with a revelation from Apollo?
6585	What I mean is this: was it not from admiration of their_ spirit_ that you joined them, expecting to have your own spirit purified?
6585	What are Anacharsis and Toxaris doing here to- day in Macedonia, bringing Solon with them too, poor old gentleman, all the way from Athens?
6585	What attention or filial duty did I omit?
6585	What but this, that here again they have been misled, the very evil which they sold their liberty to escape remaining as it was?
6585	What can I do to make myself known all over Greece?
6585	What can it be?
6585	What do you mean?
6585	What do you mean?
6585	What fault have we to find with the ancient custom, that we should propose innovations?
6585	What for?
6585	What further occasion for the law?
6585	What had I to fear, when once the stronger of our oppressors was slain?
6585	What have I said to justify that?
6585	What if I had killed one of his guards, some underling, some favourite domestic?
6585	What if the outcast should take to rehearsing in public the tragedy that he has got by heart?
6585	What is it?
6585	What is the good of answering your questions?
6585	What is the matter with him, Lycinus?
6585	What is the use of a light that is to be hidden under a bushel?
6585	What must be his qualifications?
6585	What need to drink the whole cask, when you can judge the quality of the whole from one little taste?
6585	What prospect does he hold out?
6585	What resemblance is there?
6585	What say you, Theognis?
6585	What say you, gentlemen?
6585	What say you?
6585	What scrupulousness is this-- to concern yourself with the manner of his end, while you are enjoying the freedom that results from it?
6585	What shall we do, then?
6585	What was the test you applied_ then_?
6585	What we are taught to do is first of all to ascertain whether the disease is curable or incurable-- has it passed beyond our control?
6585	What will the total come to, if we assume only ten schools?
6585	What would my enemy say to that?
6585	What would this be but sheer imbecility?
6585	What, in God''s name, is my glorious recompense?
6585	What, our exquisite with his essay?
6585	When you evil entreat your benefactor, you are wronging nature; now I ask, do you wrong the laws as well as nature?
6585	Where dined you yesterday?
6585	Where in the world can you have raked up all this rubbish from?
6585	Where is my sword?
6585	Where is the assassin?
6585	Where is your multitude, with knowledge and experience_ of all_?
6585	Where shall we find the skein?
6585	Where will you find a theatre or circus large enough to admit the whole nation as your audience?
6585	Where_ shall_ we put you, then?
6585	Which do you mean?
6585	Which had the victory, though, he or Euthydemus-- if Midas said anything about that?
6585	Which?
6585	Who could conceivably go through all the stages I have rehearsed?
6585	Who had it before him?
6585	Who is to be our Ariadne?
6585	Who shall be my_ multum in parvo_?''
6585	Who took it up into the citadel?
6585	Whom, indeed, could I substitute in your place, and hope to preserve a reputation for sanity?
6585	Whose credit is highest with his neighbours?
6585	Why are you dumb?
6585	Why did not they make you a Tithonus for years and durability?
6585	Why did you assume that that was the only true one, which would set you on the straight road to Virtue, while the rest all opened on blind alleys?
6585	Why do you say that?
6585	Why have him home again?
6585	Why no answer, Hermotimus?
6585	Why not just hold a private inquiry, you and I, whether philosophy is what I say it is?
6585	Why suspend the law''s operation?
6585	Why this obstinate silence?
6585	Why, in that book of instructions which you all receive from the Emperor, is not the first recommendation to take care of your health?
6585	Why,_ this_ is the matter; do n''t you hear?
6585	Why?
6585	Will you look on while he makes war upon nature?
6585	Will you mention the fees you paid?
6585	Will you say at once, Here is the bye?
6585	Would it not have been thought a great thing, to go up and dispatch the tyrant''s friend within his own walls, in the midst of his armed attendants?
6585	Would life be worth living, to the man who should be judged unworthy to offer sacrifice?
6585	Would you listen to the clear melody of flute and pipe?
6585	Would you revel in sweet song?
6585	You agree?
6585	You and I have both travelled far to see these things: you will not suffer me to depart without seeing them?''
6585	You are to''consider everything as your own''; there, surely, is something solid?
6585	You know the Heracleot, quite an old pupil of his in philosophy by this time-- red- haired-- likes an argument?
6585	You observe how indispensable it all is to the history; without the scene, how could we have comprehended the action?
6585	You understand me?
6585	am I his keeper?_ A dignified defence of philosophy for an old man!
6585	and was she as discreet as Odysseus had been used to vaunt her?
6585	are we not free men?
6585	are we so hard- mouthed, so untongued?
6585	bare my throat to the sword?
6585	come to the very door, and then turn back?
6585	did I not ascend into the citadel?
6585	did I not slay?
6585	did they contemplate anything beyond a more decent behaviour than the average?
6585	do we hear a tyrant''s threats?
6585	do you withhold it?
6585	does he think you will be on the top next year-- by the Great Mysteries, or the Panathenaea, say?
6585	does it not savour of over- confidence, to condemn what you know nothing about?
6585	had the springs ceased to give their wonted supply, that you were brought to such a pass?
6585	have we a master?
6585	how is he to find the man whose principles are right, when he can not see his appearance or gait?
6585	if their strangeness had not produced the panic, where should we have been?''
6585	is he prophet as well as philosopher?
6585	is it not almost a State document?
6585	is it not to be supposed that the provocation has been unusually great?
6585	is there any ground for anxiety, any vestige of our past misery?
6585	not one of_ them_ right either?
6585	or again when you say everything is material, and Plato recognizes an immaterial element also in all that exists?
6585	or can we halve it?
6585	or do you decide that they are''foul mire''without personal experience?
6585	or is it a soothsayer or Chaldean expert that you trust?
6585	or were you confident in your own unaided discrimination?
6585	or when they have once got up, must they stay there, conversing with Virtue, and smiling at wealth and glory and pleasure?
6585	or would some Ethiopian elder remark, How do you know, my confident friend?
6585	says I;''You would exact mutation from us?
6585	see my nearest and dearest slaughtered before my eyes?
6585	they tell me there are a great many other philosophers; is that so?
6585	those who have been by which road, and under whose guidance?
6585	was it not a_ dignus vindice nodus_?
6585	wealth, glory, pleasures incomparable?
6585	what do you advise, my counsel?
6585	what his previous training?
6585	what his studies?
6585	what his subsidiary accomplishments?
6585	when are you to be up?
6585	which next?
6585	who has wrought the change?
6585	why seek to deprive me of a people''s gratitude?
6585	will it avail me to say I trusted my friend Hermotimus?
6585	with Onomacritus?''
6585	you have never been in foreign parts, nor had any experience of other nations._ Shall I tell him the old man''s question was justified?
8418	''Tis he!--What, sirrah, how Show''st thou before my portals?
8418	-- Are we so different?
8418	... Aye, and Pentheus, where is he, My son?
8418	A MAIDEN Who speaketh?
8418	A WOMAN God, is it so soon finished?
8418	A WOMAN Say, friends, what think ye?
8418	AGAVE But how should we be on the hills this day?
8418	AGAVE Dost praise it?
8418	AGAVE In what place was it?
8418	AGAVE Laid in due state?
8418	AGAVE Should God be like a proud man in his rage?
8418	AGAVE The daughters.... LEADER The daughters?
8418	AGAVE What seest thou here to chide, or not to bless?
8418	AGAVE Where shall I turn me else?
8418	AGAVE Who slew him?--How came I to hold this thing?
8418	AGAVE Why went he to Kithaeron?
8418	ANOTHER Nay, are there not men there?
8418	Ah wife, sweet wife, what name Can fit thine heavy lot?
8418	All That are or shall be?
8418	Am I enough trod down?
8418	And couldst thou dream that_ I_...?
8418	And how runs thy law?
8418	And if for once thou hast slipped chain, Give thanks!--Or shall I knot thine arms again?
8418	And must all lovers die, then?
8418	And must thou, then, turn And struggle?
8418	And what help seek, O wounded to despair?
8418	And where Gone straying from my wholesome mind?
8418	Are they the same?
8418	Are we not told His is the soul of that dead life of old That sprang from mine own daughter?
8418	At last he brushed his sobs away, and spake:"Why this fond loitering?
8418	Aye, men will rail that I forgot my years, To dance and wreath with ivy these white hairs; What recks it?
8418	Blasphemies That crave the very gibbet?
8418	But here, Out in the wide sea fallen, and full of fear, Hopest thou so easily to swim to land?
8418	But soft, methinks a footstep sounds even now within the hall;''Tis he; how think ye he will stand, and what words speak withal?
8418	But what is it?
8418	But why this subtle talk?
8418	CADMUS And in all Thebes shall no man dance but we?
8418	CADMUS And that wild tremour, is it with thee still?
8418	CADMUS And what child in Echîon''s house had birth?
8418	CADMUS Is it the same, or changèd in thy sight?
8418	CADMUS O Child, why wilt thou reach thine arms to me, As yearns the milk- white swan, when old swans die?
8418	CADMUS O cruel Truth, is this thine home- coming?
8418	CADMUS Shall things of dust the Gods''dark ways despise?
8418	CADMUS Thou bearest in thine arms an head-- what head?
8418	CADMUS Wears it the likeness of a lion to thee?
8418	CADMUS What husband led thee of old from mine abode?
8418	Canst lead me hence Unseen of any?
8418	Clasped he his death indeed, Clasped the rod?
8418	Clinging to my sleeve?
8418	DIONYSUS And seeing ye must, what is it that ye wait?
8418	DIONYSUS Come, say what it shall be, My doom; what dire thing wilt thou do to me?
8418	DIONYSUS Doth it change So soon, all thy desire to see this strange Adoring?
8418	DIONYSUS Fell ye so quick despairing, when beneath the Gate I passed?
8418	DIONYSUS Said I not, or didst thou mark not me, There was One living that should set me free?
8418	DIONYSUS So much?
8418	DIONYSUS So soft?
8418	DIONYSUS What Dost fear?
8418	DIONYSUS What, can not God o''erleap a wall?
8418	DIONYSUS When I look on thee, it seems I see their very selves!--But stay; why streams That lock abroad, not where I laid it, crossed Under the coif?
8418	DIONYSUS Wilt thou be led By me, and try the venture?
8418	DIONYSUS Wouldst have them slay thee dead?
8418	DIONYSUS Wouldst liefer draw the sword and spill men''s blood?
8418	DIONYSUS Wouldst wreck the Nymphs''wild temples, and the brown Rocks, where Pan pipes at noonday?
8418	DIONYSUS Yet cravest thou such A sight as would much grieve thee?
8418	DIONYSUS(_ while tending him_) And if thou prove Their madness true, aye, more than true, what love And thanks hast thou for me?
8418	Did I fall in some god''s snare?
8418	Dost see This sunlight and this earth?
8418	Dost thou mark us not, nor cherish, Who implore thee, and adore thee?
8418	Doth Hecat hold thee perchance, or Pan?
8418	Doth she of the Mountains work her ban, Or the dread Corybantes bind thee?
8418	Dreams?
8418	Drive me from thy sight unheard?
8418	For thine ear bent low to a lying Queen, For thine heart so swift amid things unseen?
8418	Force me?
8418	Gibes of the unknown wanderer?
8418	HENCHMAN How then?
8418	HENCHMAN Ye women, whither shall I go to seek King Theseus?
8418	HIPPOLYTUS Am I so cool?
8418	HIPPOLYTUS Dost see me, Mistress, nearing my last sleep?
8418	HIPPOLYTUS Father, where art thou?
8418	HIPPOLYTUS O God, why hast Thou made this gleaming snare, Woman, to dog us on the happy earth?
8418	HIPPOLYTUS O ye great Gods, wherefore unlock not I My lips, ere yet ye have slain me utterly, Ye whom I love most?
8418	HIPPOLYTUS The Cyprian?
8418	HIPPOLYTUS Thou seekst my heart, my tears?
8418	HIPPOLYTUS What wouldst thou?
8418	HIPPOLYTUS Where shall I turn me?
8418	HIPPOLYTUS Who guide thy chariot, keep thy shrine- flowers fresh?
8418	HIPPOLYTUS Who now shall hunt with thee or hold thy quiver?
8418	HIPPOLYTUS Why, when thy speech was all so guiltless?
8418	HIPPOLYTUS Wilt verily cast me now beyond thy pale, Not wait for Time, the lifter of the veil?
8418	HIPPOLYTUS Wilt weigh nor oath nor faith nor prophet''s word To prove me?
8418	HIPPOLYTUS Ye stones, will ye not speak?
8418	HIPPOLYTUS(_ misunderstanding him; then guessing at something of the truth_) What?
8418	HUNTSMAN And good words love, and grace in all men''s sight?
8418	HUNTSMAN Clean?
8418	HUNTSMAN How deem''st thou of the Gods?
8418	HUNTSMAN Knowest thou one law, that through the world has won?
8418	HUNTSMAN My Prince-- for"Master"name I none but God-- Gave I good counsel, wouldst thou welcome it?
8418	HUNTSMAN Why then wilt thou be proud, and worship not... HIPPOLYTUS Whom?
8418	Ha, have I found the way to sting thee, there?
8418	Hast thou aught beyond?
8418	Hast thou no foes about thee, then, that one-- Thou vile King!--must be turned against thy son?
8418	Hast thou played thy part?
8418	Hath Time struck that hoary brow?
8418	Hath some friend proved false?
8418	Have I not welcomed thee?
8418	He is no man, but a wonder; Did the Earth- Child not beget him, As a red Giant, to set him Against God, against the Thunder?
8418	Heard ye not?
8418	Heard ye what she said?
8418	His own house, or where?
8418	How can I too much hate you, while the ill Ye work upon the world grows deadlier still?
8418	How closed the snare Of Heaven to slay the shamer of my blood?
8418	How did he die?
8418	How didst thou break thy cage?
8418	How hast thou''scaped the man of sin?
8418	How hath it sped?
8418	How many fathers, when a son has strayed And toiled beneath the Cyprian, bring him aid, Not chiding?
8418	How many, deem''st thou, of men good and wise Know their own home''s blot, and avert their eyes?
8418	How?
8418	I would not have mine honour hidden away; Why should I have my shame before men''s eyes Kept living?
8418	If thou die now, shall child of thine be heir To Theseus''castle?
8418	In full day Or vision of night?
8418	In the house?--Phaedra, what fear is this?
8418	In thine own Nysa, thou our help alone?
8418	Is he in this dwelling?
8418	Is it the stain of sins done long ago, Some fell God still remembereth, That must so dim and fret my life with death?
8418	Is that so strange?
8418	Is there any way With man''s sore heart, save only to forget?
8418	Is there not blood before thine eyes even now?
8418	Kithaeron''s steeps and all that in them is-- How say''st thou?--Could my shoulders lift the whole?
8418	Know I not the fire And perilous flood of a young man''s desire, Desperate as any woman, and as blind, When Cypris stings?
8418	LEADER And Pentheus, O Mother, Thy child?
8418	LEADER Can he not look into her face and know?
8418	LEADER Canst thou not force her, then?
8418	LEADER How?
8418	LEADER I praise this?
8418	LEADER Kithaeron?
8418	LEADER O Light in Darkness, is it thou?
8418	LEADER Oh, what was left if thou wert gone?
8418	LEADER Thou art glad?
8418	LEADER Thou know''st no cause?
8418	LEADER What sound, what word, O Women, Friend, makes that sharp terror start Out at thy lips?
8418	LEADER What wilt thou?
8418	LEADER What, O my King?
8418	LEADER What, is she mad?
8418	LEADER Where in the wildwood?
8418	LEADER Where wilt thou turn thee, where?
8418	LEADER Who first came nigh him?
8418	LEADER Who was next in the band on him?
8418	Love?--Oh, what say''st thou?
8418	MESSENGER And deem''st thou Thebes so beggared, so forlorn Of manhood, as to sit beneath thy scorn?
8418	Me, far away And innocent of sin?
8418	My wife?
8418	NURSE Have I not tried all ways, and all in vain?
8418	NURSE O Son, what wilt thou?
8418	NURSE Some enemy''s spell hath made thy spirit dim?
8418	NURSE That stings thee?
8418	NURSE Theseus, the King, hath wronged thee in man''s wise?
8418	NURSE Thou seest?
8418	NURSE Thou wouldst dread everything!--What dost thou dread?
8418	NURSE What mean''st thou, Child?
8418	NURSE What wouldst thou with them-- fancies all!-- Thy hunting and thy fountain brink?
8418	NURSE Who knows?
8418	NURSE Why hide what honours thee?
8418	NURSE(_ after a pause, wondering_) Thy hand is clean, O Child, from stain of blood?
8418	NURSE(_ starting_) On thee?
8418	NURSE(_ suddenly throwing herself in supplication at PHAEDRA''S feet_) Not wrong me, whom thou wouldst all desolate leave?
8418	Nay, Child, what profits silence?
8418	Nay, dare ye hear The desolate cry of the young Queen''s misery?
8418	Nay, when in might she swoops, no strength can stem Cypris; and if man yields him, she is sweet; But is he proud and stubborn?
8418	Never more, then, shalt thou lay Thine hand to this white beard, and speak to me Thy"Mother''s Father"; ask"Who wrongeth thee?
8418	No; not secret?
8418	Nor when the unrest began?
8418	Not Pittheus?
8418	O Priest, is this thy face?
8418	O dead in anger, dead in shame, The long, long wrestling ere thy breath was cold?
8418	O fell, fell steeds that my own hand fed, Have ye maimed me and slain, that loved me of yore?
8418	O ill- starred Wife, What brought this blackness over all thy life?
8418	O wild young steed, what prophet knows The power that holds thy curb, and throws Thy swift heart from its race?
8418	Oh, tell me, why, Why art thou silent?
8418	Oh, what echoes thus?
8418	Oh, why speak things to please our ears?
8418	One of my children torn from me?
8418	Or are they dumb as death, This herd of thralls, my high house harboureth?
8418	Or did some fresh thing befall?
8418	Or doth she seek to die?
8418	Or in thine ear Whispered some slander?
8418	Or the god That rules thee, is he other than our gods?
8418	Or think of ways To trap the secret of the sick heart''s pain?
8418	Or this bare hand And shoulder to the crags, to wrench them down?
8418	Or were it best to wait Darkened for evermore, and deem your state Not misery, though ye know no happiness?
8418	Our rule doth curse the tempters, and no less Who yieldeth to the tempters.--How, thou say''st,"Dupes that I jest at?"
8418	PENTHEUS And after?
8418	PENTHEUS And comest thou first to Thebes, to have thy God Established?
8418	PENTHEUS And how Mean''st thou the further plan?
8418	PENTHEUS And so thine eyes Saw this God plain; what guise had he?
8418	PENTHEUS And what good bring they to the worshipper?
8418	PENTHEUS And whence these revelations, that thy band Spreadeth in Hellas?
8418	PENTHEUS Aye, and next?
8418	PENTHEUS How comest thou here?
8418	PENTHEUS How is thy worship held, by night or day?
8418	PENTHEUS Say; stand I not as Ino stands, or she Who bore me?
8418	PENTHEUS Shall it be bars of iron?
8418	PENTHEUS Thou trickster?
8418	PENTHEUS What like be they, these emblems?
8418	PENTHEUS What of the city streets?
8418	PENTHEUS What way Descended he upon thee?
8418	PENTHEUS What?
8418	PENTHEUS Who?
8418	PENTHEUS(_ brutally_) Is there a Zeus there, that can still beget Young Gods?
8418	PENTHEUS(_ not listening to him_) In my right hand Is it, or thus, that I should bear the wand To be most like to them?
8418	PHAEDRA A way?
8418	PHAEDRA Is it a potion or a salve?
8418	PHAEDRA My children?
8418	PHAEDRA My hand is clean; but is my heart, O God?
8418	PHAEDRA What man''s?
8418	PHAEDRA Why art thou ever subtle?
8418	PHAEDRA(_ again hesitating_) What is it that they mean, who say men... love?
8418	PHAEDRA(_ calmly_) Why, what thing should it be?
8418	PHAEDRA(_ musing_) Die; but how die?
8418	PHAEDRA(_ rising and trying to move away_) What wouldst thou?
8418	Pollution, is it?
8418	Said I not-- Knew I not thine heart?--to name To no one soul this that is now my shame?
8418	Say, Oh, say What thing hath come to thee?
8418	Sayst thou so?
8418	See I not In motley fawn- skins robed the vision- seer Teiresias?
8418	Shall I bow my head beneath this wrong, And cower to thee?
8418	Shall I feel the dew on my throat, and the stream Of wind in my hair?
8418	Shall I hold my peace?
8418	Shall I set My whole tale forth, or veil the stranger part?
8418	Shall our white feet gleam In the dim expanses?
8418	Shall strangers hear this tone So wild, and thoughts so fever- flown?
8418	Shall the hall Of Pentheus racked in ruin fall?
8418	Should the gates of Pentheus quell me, or his darkness make me fast?
8418	Should we haste within, And from her own hand''s knotting loose the Queen?
8418	Silent still?
8418	Some dire deed beyond recall?
8418	Some new stroke hath touched, unknown to me, The sister cities of my sovranty?
8418	Sprang there from thy father''s blood Thy little soul all lonely?
8418	Stand I tainted here, Though utterly innocent?
8418	TEIRESIAS Or prove our wit on Heaven''s high mysteries?
8418	THESEUS A fit of the old cold anguish?
8418	THESEUS Gone?
8418	THESEUS Ho, Women, and what means this loud acclaim Within the house?
8418	THESEUS How sayst thou?
8418	THESEUS O heart of man, what height wilt venture next?
8418	THESEUS Oh, horror piled on horror!--Here is writ... Nay, who could bear it, who could speak of it?
8418	THESEUS Thou leav''st me clear of murder?
8418	THESEUS What?
8418	THESEUS What?
8418	THESEUS(_ as though unmoved_) How slain?
8418	Tell me all-- That held her?
8418	The Wild Bull of the Tide?
8418	The woman''s?
8418	Then Is it a sickness meet for aid of men?
8418	There was a Queen, an Amazon... NURSE Hippolytus, say''st thou?
8418	Think thee now; How toucheth this the part of Dionyse To hold maids pure perforce?
8418	Thou bitter King, art thou glad withal For thy murdered son?
8418	Thou fearest for the damsels?
8418	Thou hast heard of Tmolus, the bright hill of flowers?
8418	Thou, Zeus, dost see me?
8418	To stand from fear set free, to breathe and wait; To hold a hand uplifted over Hate; And shall not Loveliness be loved for ever?
8418	To stand from fear set free, to breathe and wait; To hold a hand uplifted over Hate; And shall not Loveliness be loved for ever?
8418	To what friend''s door Betake me, banished on a charge so sore?
8418	Too much?
8418	Was I some fond False plotter, that I schemed to win through her Thy castle''s heirdom?
8418	Was he naught, then, to you, That ye cast him away, The stainless and true, From the old happy places?
8418	Was it Thy will to make Man, why his birth Through Love and Woman?
8418	Was that poor flesh so passing fair, beyond All woman''s loveliness?
8418	Was there some other man, whose wife He had like mine denied, that sought his life?
8418	What am I carrying here?
8418	What call ye these?
8418	What could I but despair?
8418	What dost thou bid me seek for there?
8418	What doth silence know Of skill to stem the bitter flood of woe?
8418	What else is Wisdom?
8418	What else is Wisdom?
8418	What end comes to thy daring and thy crime?
8418	What flesh bare this child?
8418	What garb wilt thou bestow About me?
8418	What help, O ye who love me, can come near, What god or man appear, To aid a thing so evil and so lost?
8418	What is it with her?
8418	What is this death- fraught mystery?
8418	What joy hath her bridal brought her?
8418	What malign Swift stroke, O heart discounselled, leapt on thee?
8418	What man''s son?
8418	What oaths, what subtle words, shall stronger be Than this dead hand, to clear the guilt from thee?
8418	What of man''s endeavour Or God''s high grace so lovely and so great?
8418	What of man''s endeavour Or God''s high grace, so lovely and so great?
8418	What ominous cry half- heard Hath leapt upon thine heart?
8418	What shelter now is left or guard?
8418	What sought he?
8418	What spell to loose the iron knot of fate?
8418	What was it?
8418	What will she say?
8418	What wouldst thou?
8418	What wouldst thou?
8418	What, will ye speak?
8418	What?
8418	What?
8418	What?
8418	When will this breathing end in that last deep Pain that is painlessness?
8418	Whence have ye brought him?
8418	Where is he?
8418	Where then shall I stand, where tread The dance and toss this bowed and hoary head?
8418	Wherefore did she die?
8418	Who espies us?
8418	Who freed thee from the snare?
8418	Who stints thine honour, or with malice stirs Thine heart?
8418	Why do we let their handmaids pass the gate?
8418	Why should we tarry?
8418	Why was thine hand so strong, thine heart so bold?
8418	Why?
8418	Will no one bring me a swift blade?
8418	Wilt thou slay thy kin?
8418	Wore he the woman''s weed?
8418	Wottest thou three prayers were thine Of sure fulfilment, from thy Sire divine?
8418	Yea, the Death that came Ablaze from heaven of old, the same Hot splendour of the shaft of God?
8418	Yon sun shines twofold in the sky, Thebes twofold and the Wall of Seven Gates.... And is it a Wild Bull this, that walks and waits Before me?
8418	[ PENTHEUS_ has started as though to seek his army at the gate._] PENTHEUS Aye, if I obey Mine own slaves''will; how else?
8418	[_ At these words PHAEDRA gradually recovers herself and pays attention._] PHAEDRA What have I said?
8418	[_ Fire leaps upon the Tomb of Semelê._] A MAIDEN Ah, saw ye, marked ye there the flame From Semelê''s enhallowed sod Awakened?
8418	[_ She throws herself on the ground close to the statue._] CHORUS_ Some Women_ O Women, have ye heard?
8418	_ A Maiden_ Oh, where art thou?
8418	_ All_ Still my prayer toward thee quivers, Dircê, still to thee I hie me; Why, O Blessed among Rivers, Wilt thou fly me and deny me?
8418	_ Another_ Who lingers in the road?
8418	_ Divers Maidens_ Where is the Home for me?
8418	_ Others_ How wilt thou bear thee through this livelong day, Lost, and thine evil naked to the light?
8418	_ Others_ Nay, is it sin that upon thee lies, Sin of forgotten sacrifice, In thine own Dictynna''s sea- wild eyes?
8418	_ Some Women_ Is this some Spirit, O child of man?
8418	_ Women_ What wilt thou grant me, O God?
8418	what is coming?
8418	what wilt thou say, Child?
8418	whom shall I call of mortal men Happy?
8418	with women worshipping?
8418	wouldst thou shame the house where thou wast born?
871	And are all profited by what they hear, or only some among them? 871 And no doubt to a person of experience as a trainer, a physician?"
871	And these things the best you possess, or have you anything more precious?
871	And what is the end?
871	And your body-- have you ever considered about entrusting it to any one''s care?
871	But how can one endure such people?
871	Can you tell me, sir, to whose care you entrust your horses?
871	Do we know then what Man is? 871 How does the good Felicion?
871	How dost thou depart?
871	How so?
871	How then may this come to pass?
871	If then all things that grow, nay, our own bodies, are thus bound up with the whole, is not this still truer of our souls? 871 In what sense art thou then shut out?"
871	In what way?
871	Is it then thou that art changed?
871	Is it to the first comer, who knows nothing about them?
871	Is there no reward then?
871	Is there, do you think,replied Epictetus,"an art of speaking as of other things, if it is to be done skilfully and with profit to the hearer?"
871	Is this oath like theirs?
871	Nay, but why did He bring one into the world on these conditions?
871	Say then, what are things indifferent?
871	Say then, what follows?
871	Shall I then no longer be?
871	The good and evil of what? 871 Then why comest thou to the door?"
871	Then you will say nothing to me?
871	Well, do you take care of it yourself? 871 Well, what of the man who takes care of your gold, your silver or your raiment?"
871	What can I do?
871	What can you mean?
871	What then do I lack?
871	What then dost thou call them now? 871 What, even from a reviler?"
871	Why, who told you that your powers were equal to God''s?
871	Why?
871	Will you be standing there to tell those that read them, That is my name written there? 871 --And what serenity is this that lies at the mercy of every passer- by? 871 --Had he not sold him as good- for- nothing? 871 --If a man depart thus minded, is it not enough? 871 --What, are they then thine, and not His that gave them-- His that made thee? 871 --Who comes to the School with a sincere wish to learn: to submit his principles to correction and himself to treatment? 871 And are our ears practised in any degree on the subject? 871 And are there none at Olympia? 871 And at what moment would you have endured another examining your principles and proving that they were unsound? 871 And even if you could now be there in every case, what will you do when you are dead?
871	And how brought He thee into the world?
871	And how does it come to pass?
871	And how if my fellow- traveller himself turns upon me and robs me?
871	And how shall I be profited, if he is stripped and falls to lamentation and weeping?
871	And if God supply not food, has He not, as a wise Commander, sounded the signal for retreat and nothing more?
871	And if any of us inquired,"What is Epaphroditus doing?"
871	And if you are stationed in a high position, are you therefor forthwith set up for a tyrant?
871	And in his wanderings through the world how many friends and comrades did he find?
871	And in what wise treat I those of whom you stand in fear and awe?
871	And may not fever await me there?
871	And think, beyond Nicopolis what memory of you will there be?"
871	And what harm that the philosopher should be known by his acts, instead of mere outward signs and symbols?"
871	And what lack I yet?
871	And what marvel if thou purchase so great a thing at so great and high a price?
871	And what oath will you swear?
871	And what report did this spy bring us of Pain, what of Pleasure, what of Want?
871	And what says he?
871	And when you were a young man, entered upon public life, and were pleading causes and making a name, who any longer seemed equal to you?
871	And where wilt Thou have me to be?
871	And who are we that are His children and what work were we born to perform?
871	And will you not keep your oath when you have sworn it?
871	Are not the Gods nigh unto all places alike; see they not alike what everywhere comes to pass?
871	Are these not things indifferent and nothing to us?
871	Are they at all changed?"
871	Are we not in a manner kinsmen of the Gods, and have we not come from them?
871	Are you not cramped for room?
871	Are you not drenched when it rains?
871	Are you not scorched by the heat?
871	As it is, what does pass?
871	Ask me too if he shall govern; and again I will answer, Fool, what greater government shall he hold than he holds already?
871	Ask you whether a man shall engage in the administration of the State who has engaged in such an Administration as this?
871	Askest thou what loss?
871	At Rome or Athens?
871	At Thebes or on a desert island?
871	But hast Thou no further need of me?
871	But how loved he them?
871	But if he sits by like a stone or a tuft of grass, how can he rouse a man''s desire?"
871	But if thou desirest to study to its proper end, what else is this than a life that flows on tranquil and serene?
871	But now, because God is thy Maker, is that why thou carest not of what sort thou shalt show thyself to be?
871	But what is it that I desire?
871	But when did you ever undertake a voyage for the purpose of reviewing your own principles and getting rid of any of them that proved unsound?
871	But whither shall I fly?
871	But( you say) God is unjust is this.--Why?
871	CII Thou wouldst do good unto men?
871	CL What foolish talk is this?
871	CLII Whom then shall I fear?
871	CLXXXII Asked, Who is the rich man?
871	CLXXXIX What wouldst thou be found doing when overtaken by Death?
871	CLXXXVIII If a man has this peace-- not the peace proclaimed by Cæsar( how indeed should he have it to proclaim?
871	CVI Can any profit be derived from these men?
871	CXII Death?
871	CXL Why art thou thus insatiable?
871	CXLI Art thou then free?
871	CXVI"But to marry and to rear offspring,"said the young man,"will the Cynic hold himself bound to undertake this as a chief duty?"
871	CXX Does a Philosopher apply to people to come and hear him?
871	CXXV Know you not that the thing is a warfare?
871	CXXVI Have you again forgotten?
871	CXXXIX And dost thou that hast received all from another''s hands, repine and blame the Giver, if He takes anything from thee?
871	CXXXVIII"How understandest thou attach himself to God?"
871	Can any man cast me beyond the limits of the World?
871	Can not a fellow- traveller be found that is honest and loyal, strong and secure against surprise?
871	Can there be no Administrator?
871	Can you show me then what care you bestow on a soul?
871	Did any one teach you the right method, or did you discover it yourself?"
871	Did you examine your principles when a boy?
871	Did you not do everything just as you do now?
871	Do I hurt any man?
871	Do you hold this unjust?
871	Do you see whither you are looking-- down to the earth, to the pit, to those despicable laws of the dead?
871	Do you understand what Demonstration is?
871	Doth it pass thee by?
871	Feeding thy soul on thoughts like these, dost thou debate in what place happiness awaits thee?
871	For having given thee endurance and greatness of soul?
871	For having made such things to be no evils?
871	For if you are not acting rightly, shun the act itself; if rightly, however, why fear misplaced censure?
871	For on whose account should he embrace that method of life?
871	For placing happiness within thy reach, even when enduring them?
871	For to what better or more watchful Guardian could He have committed which of us?
871	For what can I see in you to stir me, as a spirited horse will stir a judge of horses?
871	For what is a Man?
871	Had Socrates no compensation for this?
871	Had we but understanding, should we ever cease hymning and blessing the Divine Power, both openly and in secret, and telling of His gracious gifts?
871	Has any dish that is being served reached thee?
871	Has it not yet come?
871	Has the boy fallen?
871	Hast Thou ever seen me of more doleful countenance on that account?
871	Have I ever blamed Thee or found fault with Thine administration?
871	Have I ever laid anything to Thy charge?
871	Have I ever murmured at aught that came to pass, or wished it otherwise?
871	Have I in anything transgressed the relations of life?
871	Have I in aught perverted the faculties, the senses, the natural principles that Thou didst give me?
871	Have I not ever drawn nigh unto Thee with cheerful look, waiting upon Thy commands, attentive to Thy signals?
871	Have I placed the good of each in the power of any other than himself?
871	Have we any close connection or relation with Him or not?
871	Have you not to bathe with discomfort?
871	Have you not to endure the clamor and shouting and such annoyances as these?
871	He therefore asks thee:--"In the Schools, what didst thou call exile, imprisonment, bonds, death and shame?"
871	How comes it then that they prove so much stronger than you?
871	How could you stand your ground and suffer that to be proved?
871	How else than as became one who was fully assured that he was the kinsman of Gods?
871	How else, as the Moon waxes and wanes, as the Sun approaches and recedes, can it be that such vicissitude and alternation is seen in earthly things?
871	How is it then that thou dost not know thy high descent-- dost not know whence thou comest?
871	How much greater cause is here for offering sacrifice, than if a man should become Consul or Prefect?
871	How so?
871	II How then do men act?
871	If God had entrusted thee with an orphan, wouldst thou have thus neglected him?
871	Is any discontented with being alone?
871	Is any discontented with his children?
871	Is any discontented with his parents?
871	Is aught that is outside thy will either good or bad?
871	Is death preferable, or life?
871	Is it aught but marble, bronze, gold, or ivory?
871	Is it for this that you accuse God?
871	Is it not as slaves?
871	Is it not true that death is no evil?
871	Is my father bad?
871	Is my neighbour bad?
871	Is not this ignorance the cause of all the mistakes and mischances of men since the human race began?
871	Is that not so?
871	Is there anything new in all this?
871	Know you not that Freedom is a glorious thing and of great worth?
871	Know you not that a good man does nothing for appearance''sake, but for the sake of having done right?
871	Knowest thou not that as the foot is no more a foot if detached from the body, so thou in like case art no longer a Man?
871	Knows he not the God within him; knows he not with whom he is starting on his way?
871	L Wouldst thou have men speak good of thee?
871	LVI How is it then that certain external things are said to be natural, and other contrary to Nature?
871	LX Seek then the real nature of the Good in that without whose presence thou wilt not admit the Good to exist in aught else.--What then?
871	LXXIV"The question at stake,"said Epictetus,"is no common one; it is this:--Are we in our senses, or are we not?"
871	LXXVIII Who then is a Stoic-- in the sense that we call a statue of Phidias which is modelled after that master''s art?
871	LXXXV Seemeth it nothing to you, never to accuse, never to blame either God or Man?
871	LXXXVI How are we constituted by Nature?
871	LXXXVIII Which of us does not admire what Lycurgus the Spartan did?
871	Nay, do you understand what Nature is?
871	Nothing more?
871	Now here comes in the danger: first, that the great man may answer,"Why, what is that to you, my good fellow?
871	O fool, seek you a nobler administration that that in which he is engaged?
871	Or suppose a man sneers and jeers or shows a malignant temper?
871	Or what reason hast thou( tell me) for desiring to read?
871	Or when you were a stripling, attending the school of oratory and practising the art yourself, what did you ever imagine you lacked?
871	Pain or pleasure?
871	Patron or no patron, what care I?
871	Seems it to you so small a thing and worthless, to be a good man, and happy therein?
871	Seemth this to thee a little thing?"
871	Shall I not use the power to the end for which I received it, instead of moaning and wailing over what comes to pass?
871	Slave, would you then have aught else then what is best?
871	So when the crisis is upon you, remember that God, like a trainer of wrestlers, has matched you with a rough and stalwart antagonist.--"To what end?"
871	Such and such a wealthy man, of consular rank?
871	Such will I show myself to you all.--"What, exempt from sickness also: from age, from death?"
871	THE GOLDEN SAYINGS OF EPICTETUS Translated and Arranged by Hastings Crossley I Are these the only works of Providence within us?
871	That ever hemlock should have been given to the body of Socrates; that that should have breathed its life away!--Do you marvel at this?
871	The workmanship of such an Artist, wilt thou dishonor Him?
871	Then why mock yourselves and delude others?
871	Think you this a small matter?
871	Think you to be a philosopher while acting as you do?
871	Thinkest thou that I speak of a God of silver or gold, that is without thee?
871	Thus would I fain to be found employed, so that I may say to God,"Have I in aught transgressed Thy commands?
871	To be free, to be noble, to be modest( for what other living thing is capable of blushing, or of feeling the impression of shame?)
871	To the wilderness?
871	VII What saith Antisthenes?
871	Well, as it was, what did he do?
871	Well, does it need but a short time?
871	What Physician applies to men to come and be healed?
871	What age?
871	What am I to do?
871	What care I, if I am great of heart, for aught that can come to pass?
871	What companion on the road shall he await for protection?
871	What else can I that am old and lame do but sing to God?
871	What else indeed did you come to judge of?
871	What further occasion for flattery?
871	What further room is there for tears?
871	What has happened?
871	What has happened?
871	What haven of safety do they make for?
871	What human artist''s work, for example, has in it the faculties that are displayed in fashioning it?
871	What is His nature and how does He administer?
871	What life is fairer and more noble, what end happier than his?
871	What matters it to me?
871	What shall cast me down or disturb me?
871	What shall seem painful?
871	What then am I to say to you?
871	What then have I to do?
871	What then is to be done?
871	What then, is freedom madness?
871	What then?
871	What then?
871	What then?
871	What time did you ever set yourself for that?
871	What tyrant, what robber, what tribunals have any terrors for those who thus esteem the body and all that belong to it as of no account?
871	What witness dost thou bear to God?"
871	What words suffice to praise or set them forth?
871	What, callest thou aught of evil omen save that which signifies some evil thing?
871	When they flee from the huntsman''s feathers in affright, which way do they turn?
871	When thou art about to bid farewell to the Sun and Moon itself, wilt thou sit down and cry like a child?
871	When thou eatest, wilt thou not remember who thou art that eatest and whom thou feedest?
871	Where then for him was the ideal Good?
871	Whereas if Cæsar were to adopt you, your haughty looks would be intolerable; will you not be elated at knowing that you are the son of God?
871	While should it come to pass that I offend him, whither shall I flee from his presence?
871	Whither shall he fall for refuge-- how shall he pass by unassailed?
871	Who amongst you makes this his aim?
871	Who had in a trice converted him into a wiseacre?
871	Who then shall rule one that is thus minded?
871	Who when he seeth me doth not think that he beholdeth his Master and his King?
871	Who would Hercules have been had he loitered at home?
871	Who, to gain a sense of his wants?
871	Whom did you ever visit for that object?
871	Whom shall we hearken to, you or him?
871	Why not a son of God?
871	Why should he fear aught that comes to pass among men?
871	Why should one envy another?
871	Why should you stand in awe of them that have much or are placed in power, especially if they be also strong and passionate?
871	Why then be surprised if you carry home from the School exactly what you bring into it?
871	Why then cling to the one, and neglect the other?
871	Why then do you bid me become even as the multitude?
871	Why then repine?
871	Why, as far as in you lies, would you corrupt your Judge, and lead your Counsellor astray?
871	Why, tell me what profit a wrestler gains from him who exercises him beforehand?
871	Why, what didst thou hear, what didst thou learn?
871	Why, what is it that you ask me?
871	Why, what should they do to us?
871	Why, who art thou, and to what end comest thou here?
871	Why?
871	Will you not then perceive either who you are or unto what end you were born: or for what purpose the power of contemplation has been bestowed on you?
871	Wilt Thou that I now depart from the great Assembly of men?
871	Wilt thou not study, as Plato saith, to endure, not death alone, but torture, exile, stripes-- in a word, to render up all that is not thine own?
871	Wilt thou that I continue to live?
871	Would He tell thee aught else than these things?
871	XCI Canst thou judge men?
871	XLII Has a man been raised to tribuneship?
871	XLIX In what character dost thou now come forward?
871	XLV Is there smoke in the room?
871	XXI How did Socrates bear himself in this regard?
871	XXXII What then is the chastisement of those who accept it not?
871	XXXVIII"How shall my brother cease to be wroth with me?"
871	Yet what harm have I done to you?
871	Your body?
871	Your dress?
871	a horse, an ox?"
871	am I not free?
871	am I not untouched by sorrow, by fear?
871	are you my master?"
871	art thou not contented with the daily sights that meet thine eyes?
871	can you follow me in any degree when I say that I shall have to use demonstration?
871	canst thou behold aught greater or nobler than the Sun, Moon, and Stars; than the outspread Earth and Sea?
871	do I say man is not made for an active life?
871	do you seek any greater reward for a good man than doing what is right and just?
871	does he not rather, of his own nature, attract those that will be benefited by him-- like the sun that warms, the food that sustains them?
871	hath any of you seen me with a sorrowful countenance?
871	have you not received greatness of heart, received courage, received fortitude?
871	how can I any longer lay claim to right principles, if I am not content with being what I am, but am all aflutter about what I am supposed to be?
871	if you have it, well and good; if not, you will depart: the door is open-- why lament?
871	in what place thou shalt do God''s pleasure?
871	is there anything better than what is God''s good pleasure?
871	must I drive you to Philosophy?
871	seeing that most of you are blinded, should there not be some one to fill this place, and sing the hymn to God on behalf of all men?
871	the lords of the Bedchamber, lest they should shut me out?
871	think you go on thus eating, thus drinking, giving way in like manner to wrath and to displeasure?
871	to wear ever the same countenance in going forth as in coming in?
871	was it not He that made the Light manifest unto thee, that gave thee fellow- workers, and senses, and the power to reason?
871	what True or False is?
871	what his nature is?
871	what is the idea we have of him?
871	when have I accused any?
871	when have I laid anything to the charge of God or Man?
871	when shall I see Athens and its Acropolis again?"
871	while he that trains me to keep my temper does me none?
871	why say"Socrates"?
871	why thus unreasonable?
1744	''But whither, Socrates, are you going?
1744	''How can I contribute to the greatest happiness of others?''
1744	''Is pleasure an evil?
1744	''What is the place of happiness or utility in a system of moral philosophy?''
1744	''Why, Socrates,''they will say,''how can we?
1744	''Yes, I know, but what is the application?''
1744	''good'') to pleasures in general, when he can not deny that they are different?
1744	--Is not this a very rational and suitable reply, which mind has made, both on her own behalf, as well as on the behalf of memory and true opinion?
1744	Am I not right in saying that they have a deeper want and greater pleasure in the satisfaction of their want?
1744	And he who thus deceives himself may be strong or weak?
1744	And here several questions arise for consideration:--What is the meaning of pure and impure, of moderate and immoderate?
1744	And if he is strong we fear him, and if he is weak we laugh at him, which is a pleasure, and yet we envy him, which is a pain?
1744	And ignorance is a misfortune?
1744	And in which is pleasure to find a place?
1744	And is not the element which makes this mixed life eligible more akin to mind than to pleasure?
1744	And is not this the science which has a firmer grasp of them than any other?
1744	And mind what you say: I ask whether any animal who is in that condition can possibly have any feeling of pleasure or pain, great or small?
1744	And must I include music, which is admitted to be guess- work?
1744	And must I then finish the argument?
1744	And now I want to know whether I may depart; or will you keep me here until midnight?
1744	And now let us go back and interrogate wisdom and mind: Would you like to have any pleasures in the mixture?
1744	And now we turn to the pleasures; shall I admit them?
1744	And one form of ignorance is self- conceit-- a man may fancy himself richer, fairer, better, wiser than he is?
1744	And there are colours which are of the same character, and have similar pleasures; now do you understand my meaning?
1744	And they will reply:--''What pleasures do you mean?''
1744	And what shall we say about the rest?
1744	And yet the envious man finds something pleasing in the misfortunes of others?
1744	And you remember how pleasures mingle with pains in lamentation and bereavement?
1744	Another question is raised: May not pleasures, like opinions, be true and false?
1744	Answer now, and tell me whether you see, I will not say more, but more intense and excessive pleasures in wantonness than in temperance?
1744	Are we not desirous of happiness, at any rate for ourselves and our friends, if not for all mankind?
1744	Are we not liable, or rather certain, as in the case of sight, to be deceived by distance and relation?
1744	Are we not, on the contrary, almost wholly unconscious of this and similar phenomena?''
1744	But at an early stage of the controversy another question was asked:''Do pleasures differ in kind?
1744	But how would you decide this question, Protarchus?
1744	But in passing from one to the other, do we not experience neutral states, which although they appear pleasureable or painful are really neither?
1744	But is it not distracting to the conscience of a man to be told that in the particular case they are opposed?
1744	But is the life of pleasure perfect and sufficient, when deprived of memory, consciousness, anticipation?
1744	But still we want truth?
1744	But what two notions can be more opposed in many cases than these?
1744	But whence comes this common inheritance or stock of moral ideas?
1744	But where shall we place mind?
1744	Can there be another source?
1744	Could this be otherwise?
1744	Do not certain ingenious philosophers teach this doctrine, and ought not we to be grateful to them?
1744	Do you mean that you are to throw into the cup and mingle the impure and uncertain art which uses the false measure and the false circle?
1744	Do you think that any one who asserts pleasure to be the good, will tolerate the notion that some pleasures are good and others bad?
1744	Does not the more and less, which dwells in their very nature, prevent their having any end?
1744	First we will take the pure sciences; but shall we mingle the impure-- the art which uses the false rule and the false measure?
1744	For are not love and sorrow as well as anger''sweeter than honey,''and also full of pain?
1744	For have these unities of idea any real existence?
1744	For is there not also an absurdity in affirming that good is of the soul only; or in declaring that the best of men, if he be in pain, is bad?
1744	For must not pleasure be of all things most absolutely like pleasure,--that is, like itself?
1744	For what can be more reasonable than that God should will the happiness of all his creatures?
1744	For what in Heaven''s name is the feeling to be called which is thus produced in us?--Pleasure or pain?
1744	Have I not given, Philebus, a fair statement of the two sides of the argument?
1744	Have we not found that which Socrates and Plato''grew old in seeking''?
1744	How, as units, can they be divided and dispersed among different objects?
1744	How, if imperishable, can they enter into the world of generation?
1744	How, then, can we compare them?
1744	I am of opinion that they would certainly answer as follows: PROTARCHUS: How?
1744	If this be clearly established, then pleasure will lose the victory, for the good will cease to be identified with her:--Am I not right?
1744	If we ask: Which of these many theories is the true one?
1744	If we say''Not pleasure, not virtue, not wisdom, nor yet any quality which we can abstract from these''--what then?
1744	Is mind or chance the lord of the universe?
1744	Is not and was not this what we were saying, Protarchus?
1744	Is not this the life of an oyster?
1744	Is not this the sort of enquiry in which his life is spent?
1744	Is that purest which is greatest or most in quantity, or that which is most unadulterated and freest from any admixture of other colours?
1744	Is there not a mixture of feelings in the spectator of tragedy?
1744	Is there such a thing as opinion?
1744	May not a man who is empty have at one time a sure hope of being filled, and at other times be quite in despair?
1744	May we not say of him, that he is in an intermediate state?
1744	Must not the union of the two be higher and more eligible than either separately?
1744	Or do they exist in their entirety in each object?
1744	Or is the life of mind sufficient, if devoid of any particle of pleasure?
1744	PHILEBUS: And did not you, Protarchus, propose to answer in my place?
1744	PHILEBUS: How so?
1744	PHILEBUS: I think so too, but how do his words bear upon us and upon the argument?
1744	PHILEBUS: What is that?
1744	PROTARCHUS: And pray, what is dialectic?
1744	PROTARCHUS: And what is this life of mind?
1744	PROTARCHUS: And what was that?
1744	PROTARCHUS: And who may they be?
1744	PROTARCHUS: And would you like to have a fifth class or cause of resolution as well as a cause of composition?
1744	PROTARCHUS: And would you tell me again, sweet Socrates, which of the aforesaid classes is the mixed one?
1744	PROTARCHUS: And would you, Socrates, have us agree with them?
1744	PROTARCHUS: But how, Socrates, can there be false pleasures and pains?
1744	PROTARCHUS: But what, Socrates, are those other marvels connected with this subject which, as you imply, have not yet become common and acknowledged?
1744	PROTARCHUS: But when and how does he do this?
1744	PROTARCHUS: But why, Socrates, do we ask the question at all?
1744	PROTARCHUS: Certainly not, Socrates; but why repeat such questions any more?
1744	PROTARCHUS: How can we make the further division which you suggest?
1744	PROTARCHUS: How can we?
1744	PROTARCHUS: How do they afford an illustration?
1744	PROTARCHUS: How do you mean?
1744	PROTARCHUS: How do you mean?
1744	PROTARCHUS: How do you mean?
1744	PROTARCHUS: How indeed?
1744	PROTARCHUS: How is that?
1744	PROTARCHUS: How is that?
1744	PROTARCHUS: How shall I change them?
1744	PROTARCHUS: How so?
1744	PROTARCHUS: How so?
1744	PROTARCHUS: How so?
1744	PROTARCHUS: How will that be?
1744	PROTARCHUS: How will you proceed?
1744	PROTARCHUS: How would you distinguish them?
1744	PROTARCHUS: How?
1744	PROTARCHUS: How?
1744	PROTARCHUS: How?
1744	PROTARCHUS: How?
1744	PROTARCHUS: How?
1744	PROTARCHUS: I believe that you are right, Socrates; but will you try to be a little plainer?
1744	PROTARCHUS: In the class of the infinite, you mean?
1744	PROTARCHUS: In what manner?
1744	PROTARCHUS: In what respect?
1744	PROTARCHUS: Not if the pleasure is mistaken; how could we?
1744	PROTARCHUS: Of what affections, and of what kind of life, are you speaking?
1744	PROTARCHUS: Of what nature?
1744	PROTARCHUS: Of what nature?
1744	PROTARCHUS: Of what?
1744	PROTARCHUS: Of whom are you speaking, and what do they mean?
1744	PROTARCHUS: Out of the union, that is, of pleasure with mind and wisdom?
1744	PROTARCHUS: Then what pleasures, Socrates, should we be right in conceiving to be true?
1744	PROTARCHUS: Upon what principle would you make the division?
1744	PROTARCHUS: Very likely; but how will this invalidate the argument?
1744	PROTARCHUS: What am I to infer?
1744	PROTARCHUS: What answer?
1744	PROTARCHUS: What are the two kinds?
1744	PROTARCHUS: What are they, and how do you separate them?
1744	PROTARCHUS: What are they, and how shall we find them?
1744	PROTARCHUS: What are they?
1744	PROTARCHUS: What are they?
1744	PROTARCHUS: What are they?
1744	PROTARCHUS: What disorders?
1744	PROTARCHUS: What do they mean?
1744	PROTARCHUS: What do you mean by the class of the finite?
1744	PROTARCHUS: What do you mean by''intermediate''?
1744	PROTARCHUS: What do you mean, Socrates?
1744	PROTARCHUS: What do you mean, and what proof have you to offer of what you are saying?
1744	PROTARCHUS: What do you mean, my good friend?
1744	PROTARCHUS: What do you mean?
1744	PROTARCHUS: What do you mean?
1744	PROTARCHUS: What do you mean?
1744	PROTARCHUS: What do you mean?
1744	PROTARCHUS: What do you mean?
1744	PROTARCHUS: What do you mean?
1744	PROTARCHUS: What do you mean?
1744	PROTARCHUS: What do you mean?
1744	PROTARCHUS: What have you to say?
1744	PROTARCHUS: What instance shall we select?
1744	PROTARCHUS: What is it?
1744	PROTARCHUS: What is it?
1744	PROTARCHUS: What is it?
1744	PROTARCHUS: What is it?
1744	PROTARCHUS: What is it?
1744	PROTARCHUS: What is it?
1744	PROTARCHUS: What is it?
1744	PROTARCHUS: What is it?
1744	PROTARCHUS: What is that?
1744	PROTARCHUS: What is that?
1744	PROTARCHUS: What is your explanation?
1744	PROTARCHUS: What life?
1744	PROTARCHUS: What manner of natures are they?
1744	PROTARCHUS: What phenomena do you mean?
1744	PROTARCHUS: What pleasures?
1744	PROTARCHUS: What point?
1744	PROTARCHUS: What principle?
1744	PROTARCHUS: What question?
1744	PROTARCHUS: What question?
1744	PROTARCHUS: What question?
1744	PROTARCHUS: What question?
1744	PROTARCHUS: What question?
1744	PROTARCHUS: What road?
1744	PROTARCHUS: What shall we say about them, and what course shall we take?
1744	PROTARCHUS: What was it?
1744	PROTARCHUS: What was that?
1744	PROTARCHUS: What will that be?
1744	PROTARCHUS: What?
1744	PROTARCHUS: When can that be, Socrates?
1744	PROTARCHUS: Where shall we begin?
1744	PROTARCHUS: Which of them?
1744	PROTARCHUS: Who is he?
1744	PROTARCHUS: Why do you ask, Socrates?
1744	PROTARCHUS: Why do you not answer yourself, Socrates?
1744	PROTARCHUS: Why not, Socrates?
1744	PROTARCHUS: Why should I?
1744	PROTARCHUS: Why so?
1744	PROTARCHUS: Why, how could any man who gave any other be deemed in his senses?
1744	PROTARCHUS: Yes, certainly; for how can there be anything which has no cause?
1744	PROTARCHUS: You are speaking of beauty, truth, and measure?
1744	PROTARCHUS: You mean that he may live neither rejoicing nor sorrowing?
1744	PROTARCHUS: You mean, what would happen if the body were not changed either for good or bad?
1744	PROTARCHUS: You want to know whether that which is called essence is, properly speaking, for the sake of generation?
1744	PROTARCHUS: You, Philebus, have handed over the argument to me, and have no longer a voice in the matter?
1744	Perhaps you will allow me to ask you a question before you answer?
1744	SOCRATES: A better and more unexceptionable way of speaking will be-- PROTARCHUS: What?
1744	SOCRATES: A just and pious and good man is the friend of the gods; is he not?
1744	SOCRATES: And a man must be pleased by something?
1744	SOCRATES: And all men, as we were saying just now, are always filled with hopes?
1744	SOCRATES: And am I to include music, which, as I was saying just now, is full of guesswork and imitation, and is wanting in purity?
1744	SOCRATES: And an opinion must be of something?
1744	SOCRATES: And are not mind and wisdom the names which are to be honoured most?
1744	SOCRATES: And are they felt by us to be or become greater, when we are sick or when we are in health?
1744	SOCRATES: And are you aware that even at a comedy the soul experiences a mixed feeling of pain and pleasure?
1744	SOCRATES: And can opinions be good or bad except in as far as they are true or false?
1744	SOCRATES: And did we think that either of them alone would be sufficient?
1744	SOCRATES: And do not opinion and the endeavour to form an opinion always spring from memory and perception?
1744	SOCRATES: And do not people who are in a fever, or any similar illness, feel cold or thirst or other bodily affections more intensely?
1744	SOCRATES: And do they think that they have pleasure when they are free from pain?
1744	SOCRATES: And do we feel pain or pleasure in laughing at it?
1744	SOCRATES: And do we not acknowledge this ignorance of theirs to be a misfortune?
1744	SOCRATES: And do you, Protarchus, accept the position which is assigned to you?
1744	SOCRATES: And from a like admixture of the finite and infinite come the seasons, and all the delights of life?
1744	SOCRATES: And further, even if we admit the existence of qualities in other objects, may not pleasure and pain be simple and devoid of quality?
1744	SOCRATES: And has he not the pleasure of memory when he is hoping to be filled, and yet in that he is empty is he not at the same time in pain?
1744	SOCRATES: And has not the argument in what has preceded, already shown that the arts have different provinces, and vary in their degrees of certainty?
1744	SOCRATES: And he who is pleased, whether he is rightly pleased or not, will always have a real feeling of pleasure?
1744	SOCRATES: And how, Protarchus, can there be true and false fears, or true and false expectations, or true and false opinions?
1744	SOCRATES: And how, Protarchus, shall we answer the enquiry?
1744	SOCRATES: And if badness attaches to any of them, Protarchus, then we should speak of a bad opinion or of a bad pleasure?
1744	SOCRATES: And if the thing opined be erroneous, might we not say that the opinion, being erroneous, is not right or rightly opined?
1744	SOCRATES: And if we see a pleasure or pain which errs in respect of its object, shall we call that right or good, or by any honourable name?
1744	SOCRATES: And ignorance, and what is termed clownishness, are surely an evil?
1744	SOCRATES: And in these sorts of mixtures the pleasures and pains are sometimes equal, and sometimes one or other of them predominates?
1744	SOCRATES: And is not destruction universally admitted to be the opposite of generation?
1744	SOCRATES: And is not our fire small and weak and mean?
1744	SOCRATES: And is not the agent the same as the cause in all except name; the agent and the cause may be rightly called one?
1744	SOCRATES: And is not thirst desire?
1744	SOCRATES: And is the good sufficient?
1744	SOCRATES: And is there not and was there not a further point which was conceded between us?
1744	SOCRATES: And may not all this be truly called an evil condition?
1744	SOCRATES: And may not the same be said about fear and anger and the like; are they not often false?
1744	SOCRATES: And may we not say that the good, being friends of the gods, have generally true pictures presented to them, and the bad false pictures?
1744	SOCRATES: And may we not say with reason that we are now at the vestibule of the habitation of the good?
1744	SOCRATES: And memory may, I think, be rightly described as the preservation of consciousness?
1744	SOCRATES: And must we not attribute to pleasure and pain a similar real but illusory character?
1744	SOCRATES: And now have I not sufficiently shown that Philebus''goddess is not to be regarded as identical with the good?
1744	SOCRATES: And now we must begin to mix them?
1744	SOCRATES: And now what is the next question, and how came we hither?
1744	SOCRATES: And now what nature shall we ascribe to the third or compound kind?
1744	SOCRATES: And of the names expressing cognition, ought not the fairest to be given to the fairest things?
1744	SOCRATES: And ought we not to select some of these for examination, and see what makes them the greatest?
1744	SOCRATES: And shall we not find them also full of the most wonderful pleasures?
1744	SOCRATES: And such a thing as pleasure?
1744	SOCRATES: And surely pleasure often appears to accompany an opinion which is not true, but false?
1744	SOCRATES: And that can not be the body, for the body is supposed to be emptied?
1744	SOCRATES: And the class to which pleasure belongs has also been long ago discovered?
1744	SOCRATES: And the creator or cause of them has been satisfactorily proven to be distinct from them,--and may therefore be called a fourth principle?
1744	SOCRATES: And the finite or limit had not many divisions, and we readily acknowledged it to be by nature one?
1744	SOCRATES: And the images answering to true opinions and words are true, and to false opinions and words false; are they not?
1744	SOCRATES: And the obvious instances of the greatest pleasures, as we have often said, are the pleasures of the body?
1744	SOCRATES: And the same may be said of the patient, or effect; we shall find that they too differ, as I was saying, only in name-- shall we not?
1744	SOCRATES: And the soul may be truly said to be oblivious of the first but not of the second?
1744	SOCRATES: And the union or communion of soul and body in one feeling and motion would be properly called consciousness?
1744	SOCRATES: And the unjust and utterly bad man is the reverse?
1744	SOCRATES: And there is a higher note and a lower note, and a note of equal pitch:--may we affirm so much?
1744	SOCRATES: And these hopes, as they are termed, are propositions which exist in the minds of each of us?
1744	SOCRATES: And these names may be said to have their truest and most exact application when the mind is engaged in the contemplation of true being?
1744	SOCRATES: And these were the names which I adduced of the rivals of pleasure?
1744	SOCRATES: And this was the source of false opinion and opining; am I not right?
1744	SOCRATES: And was not envy the source of this pleasure which we feel at the misfortunes of friends?
1744	SOCRATES: And we have also agreed that the restoration of the natural state is pleasure?
1744	SOCRATES: And we maintain that they are each of them one?
1744	SOCRATES: And we see what is the place and nature of this life and to what class it is to be assigned?
1744	SOCRATES: And what do you say, Philebus?
1744	SOCRATES: And what if there be a third state, which is better than either?
1744	SOCRATES: And what shall we say, Philebus, of your life which is all sweetness; and in which of the aforesaid classes is that to be placed?
1744	SOCRATES: And what would you say of the intermediate state?
1744	SOCRATES: And whether the opinion be right or wrong, makes no difference; it will still be an opinion?
1744	SOCRATES: And why do you suppose me to have pointed out to you the admixture which takes place in comedy?
1744	SOCRATES: And will you help us to test these two lives?
1744	SOCRATES: And will you let me go?
1744	SOCRATES: And wisdom and mind can not exist without soul?
1744	SOCRATES: And yet he who desires, surely desires something?
1744	SOCRATES: And yet the envious man finds something in the misfortunes of his neighbours at which he is pleased?
1744	SOCRATES: And yet they are very different; what common nature have we in view when we call them by a single name?
1744	SOCRATES: And yet you will acknowledge that they are different from one another, and sometimes opposed?
1744	SOCRATES: And you remember also how at the sight of tragedies the spectators smile through their tears?
1744	SOCRATES: And you say that pleasure, and I say that wisdom, is such a state?
1744	SOCRATES: Are not we the cup- bearers?
1744	SOCRATES: Are there not three ways in which ignorance of self may be shown?
1744	SOCRATES: Are you going to ask, Philebus, what this has to do with the argument?
1744	SOCRATES: Assuredly you have already arrived at the answer to the question which, as you say, you have been so long asking?
1744	SOCRATES: But do we not distinguish memory from recollection?
1744	SOCRATES: But do you see the consequence?
1744	SOCRATES: But do you see the consequence?
1744	SOCRATES: But had we not better have a preliminary word and refresh our memories?
1744	SOCRATES: But how can we rightly judge of them?
1744	SOCRATES: But is such a life eligible?
1744	SOCRATES: But to feel joy instead of sorrow at the sight of our friends''misfortunes-- is not that wrong?
1744	SOCRATES: But were you right?
1744	SOCRATES: But what do you say of another question:--have we not heard that pleasure is always a generation, and has no true being?
1744	SOCRATES: Capital; and now will you please to give me your best attention?
1744	SOCRATES: Certainly, Protarchus; but are not these also distinguishable into two kinds?
1744	SOCRATES: Did not the things which were generated, and the things out of which they were generated, furnish all the three classes?
1744	SOCRATES: Did we not begin by enquiring into the comparative eligibility of pleasure and wisdom?
1744	SOCRATES: Did we not place hunger, thirst, and the like, in the class of desires?
1744	SOCRATES: Did we not say that ignorance was always an evil?
1744	SOCRATES: Do not obvious and every- day phenomena furnish the simplest illustration?
1744	SOCRATES: Do we mean anything when we say''a man thirsts''?
1744	SOCRATES: Do you deny that some pleasures are false, and others true?
1744	SOCRATES: Do you mean to say that I must make the division for you?
1744	SOCRATES: Does not the right participation in the finite give health-- in disease, for instance?
1744	SOCRATES: Good; and where shall we begin this great and multifarious battle, in which such various points are at issue?
1744	SOCRATES: Have pleasure and pain a limit, or do they belong to the class which admits of more and less?
1744	SOCRATES: Have we not found a road which leads towards the good?
1744	SOCRATES: He asks himself--''What is that which appears to be standing by the rock under the tree?''
1744	SOCRATES: He does not desire that which he experiences, for he experiences thirst, and thirst is emptiness; but he desires replenishment?
1744	SOCRATES: Here then is one kind of pleasures and pains originating severally in the two processes which we have described?
1744	SOCRATES: How can anything fixed be concerned with that which has no fixedness?
1744	SOCRATES: How can there be purity in whiteness, and what purity?
1744	SOCRATES: I have just mentioned envy; would you not call that a pain of the soul?
1744	SOCRATES: In what way?
1744	SOCRATES: Is not envy an unrighteous pleasure, and also an unrighteous pain?
1744	SOCRATES: Is the good perfect or imperfect?
1744	SOCRATES: Knowledge has two parts,--the one productive, and the other educational?
1744	SOCRATES: Let them flow, then; and now, if there are any necessary pleasures, as there were arts and sciences necessary, must we not mingle them?
1744	SOCRATES: Living thus, you would always throughout your life enjoy the greatest pleasures?
1744	SOCRATES: May I not have led you into a misapprehension?
1744	SOCRATES: May our body be said to have a soul?
1744	SOCRATES: Might we imagine the process to be something of this nature?
1744	SOCRATES: Now, can that which is neither be either gold or silver?
1744	SOCRATES: Or suppose that the better life is more nearly allied to wisdom, then wisdom conquers, and pleasure is defeated;--do you agree?
1744	SOCRATES: Reflect; would you not want wisdom and intelligence and forethought, and similar qualities?
1744	SOCRATES: Right; but do you understand why I have discussed the subject?
1744	SOCRATES: Shall I, Protarchus, have my own question asked of me by you?
1744	SOCRATES: Shall the enquiry into these states of feeling be made the occasion of raising a question?
1744	SOCRATES: Shall we further agree-- PROTARCHUS: To what?
1744	SOCRATES: Shall we next consider measure, in like manner, and ask whether pleasure has more of this than wisdom, or wisdom than pleasure?
1744	SOCRATES: Sound is one in music as well as in grammar?
1744	SOCRATES: Tell me first;--should we be most likely to succeed if we mingled every sort of pleasure with every sort of wisdom?
1744	SOCRATES: Tell us, O beloved-- shall we call you pleasures or by some other name?--would you rather live with or without wisdom?
1744	SOCRATES: That is a return to the old position, Protarchus, and so we are to say( are we?)
1744	SOCRATES: The agent or cause always naturally leads, and the patient or effect naturally follows it?
1744	SOCRATES: The bad then commonly delight in false pleasures, and the good in true pleasures?
1744	SOCRATES: Then he who is empty desires, as would appear, the opposite of what he experiences; for he is empty and desires to be full?
1744	SOCRATES: Then he will live without pleasure; and who knows whether this may not be the most divine of all lives?
1744	SOCRATES: Then here we have a third state, over and above that of pleasure and of pain?
1744	SOCRATES: Then man and the other animals have at the same time both pleasure and pain?
1744	SOCRATES: Then many other cases still remain?
1744	SOCRATES: Then mind and science when employed about such changing things do not attain the highest truth?
1744	SOCRATES: Then now we know the meaning of the word?
1744	SOCRATES: Then pleasure, being a generation, must surely be for the sake of some essence?
1744	SOCRATES: Then pleasure, being a generation, will be rightly placed in some other class than that of good?
1744	SOCRATES: Then the cause and what is subordinate to it in generation are not the same, but different?
1744	SOCRATES: Then the perfect and universally eligible and entirely good can not possibly be either of them?
1744	SOCRATES: Then there must be something in the thirsty man which in some way apprehends replenishment?
1744	SOCRATES: Then this is your judgment; and this is the answer which, upon your authority, we will give to all masters of the art of misinterpretation?
1744	SOCRATES: Then we were not right in saying, just now, that motions going up and down cause pleasures and pains?
1744	SOCRATES: Then, how can opinion be both true and false, and pleasure true only, although pleasure and opinion are both equally real?
1744	SOCRATES: There is greater hope of finding that which we are seeking in the life which is well mixed than in that which is not?
1744	SOCRATES: There is nothing envious or wrong in rejoicing at the misfortunes of enemies?
1744	SOCRATES: True, Protarchus; and so the purest white, and not the greatest or largest in quantity, is to be deemed truest and most beautiful?
1744	SOCRATES: Very right; and would you say that generation is for the sake of essence, or essence for the sake of generation?
1744	SOCRATES: We agree-- do we not?--that there is such a thing as false, and also such a thing as true opinion?
1744	SOCRATES: We may assume then that there are three lives, one pleasant, one painful, and the third which is neither; what say you?
1744	SOCRATES: We mean to say that he''is empty''?
1744	SOCRATES: We said, if you remember, that the mixed life of pleasure and wisdom was the conqueror-- did we not?
1744	SOCRATES: Well, but are not those pleasures the greatest of which mankind have the greatest desires?
1744	SOCRATES: Well, but had we not better leave her now, and not pain her by applying the crucial test, and finally detecting her?
1744	SOCRATES: Well, but if a man who is full of knowledge loses his knowledge, are there not pains of forgetting?
1744	SOCRATES: Well, tell me, is this question worth asking?
1744	SOCRATES: Well, then, my view is-- PROTARCHUS: What is it?
1744	SOCRATES: Well, then, shall I let them all flow into what Homer poetically terms''a meeting of the waters''?
1744	SOCRATES: Were we not saying that God revealed a finite element of existence, and also an infinite?
1744	SOCRATES: Were we not speaking just now of hotter and colder?
1744	SOCRATES: What do you mean, Protarchus, by the two pains?
1744	SOCRATES: What do you mean?
1744	SOCRATES: What do you mean?
1744	SOCRATES: What would you say, Protarchus, to both of these in one, or to one that was made out of the union of the two?
1744	SOCRATES: What, then, is there in the mixture which is most precious, and which is the principal cause why such a state is universally beloved by all?
1744	SOCRATES: When you speak of purity and clearness, or of excess, abundance, greatness and sufficiency, in what relation do these terms stand to truth?
1744	SOCRATES: Whereas eating is a replenishment and a pleasure?
1744	SOCRATES: Whether we experience the feeling of which I am speaking only in relation to the present and the past, or in relation to the future also?
1744	SOCRATES: Whether we ought to say that the pleasures and pains of which we are speaking are true or false?
1744	SOCRATES: Why, Protarchus, admitting that there is no such interval, I may ask what would be the necessary consequence if there were?
1744	SOCRATES: Why, do we not speak of anger, fear, desire, sorrow, love, emulation, envy, and the like, as pains which belong to the soul only?
1744	SOCRATES: Why?
1744	SOCRATES: Would you choose, Protarchus, to live all your life long in the enjoyment of the greatest pleasures?
1744	SOCRATES: Would you consider that there was still anything wanting to you if you had perfect pleasure?
1744	SOCRATES: Would you say of drink, or of replenishment with drink?
1744	SOCRATES: Would you say that he was wholly pained or wholly pleased?
1744	SOCRATES: You mean the pleasures which are mingled with pain?
1744	SOCRATES: You mean to say that you would like to desert, if you were not ashamed?
1744	SOCRATES: You will observe that I have spoken of three classes?
1744	Secondly, why is there no mention of the supreme mind?
1744	Shall I tell you how I mean to escape from them?
1744	Shall we begin thus?
1744	Shall we enquire into the truth of your opinion?
1744	Shall you and I sum up the two sides?
1744	Still the question recurs,''In what does the whole differ from all the parts?''
1744	The pleasure of yourself, or of your neighbour,--of the individual, or of the world?''
1744	The question Will such and such an action promote the happiness of myself, my family, my country, the world?
1744	Then both of us are vanquished-- are we not?
1744	To these ancient speculations the moderns have added a further question:--''Whose pleasure?
1744	To what then is to be attributed this opinion which has been often entertained about the uncertainty of morals?
1744	We understand what you mean; but is there no charm by which we may dispel all this confusion, no more excellent way of arriving at the truth?
1744	Were we not enquiring whether the second place belonged to pleasure or wisdom?
1744	What are they?
1744	What common property in all of them does he mean to indicate by the term''good''?
1744	What is the origin of pleasure?
1744	What more does he want?
1744	When we saw those elements of which we have been speaking gathered up in one, did we not call them a body?
1744	When you speak of hotter and colder, can you conceive any limit in those qualities?
1744	Whence comes the necessity of them?
1744	Which has the greater share of truth?
1744	Which of beauty?
1744	Which of symmetry?
1744	Who would prefer such an alternation to the equable life of pure thought?
1744	Why are some actions rather than others which equally tend to the happiness of mankind imposed upon us with the authority of law?
1744	Why do I say so at this moment?
1744	Why should we endeavour to bind all men within the limits of a single metaphysical conception?
1744	Would the world have been better if there had been no Stoics or Kantists, no Platonists or Cartesians?
1744	Yet about these too we must ask What will of God?
1744	a good?
1744	and are some bad, some good, and some neither bad nor good?''
1744	and of comedy also?
1744	because I said that we had better not pain pleasure, which is an impossibility?
1744	how revealed to us, and by what proofs?
1744	is analogous to the question asked in the Philebus,''What rank does pleasure hold in the scale of goods?''
1744	need I remind you of the anger''Which stirs even a wise man to violence, And is sweeter than honey and the honeycomb?''
1744	or some true and some false?
1744	the only good?''
1744	which includes the lower and the higher kind of happiness, and is the aim of the noblest, as well as of the meanest of mankind?''
1744	would you not at any rate want sight?
1687	''And can they hear the dialogue?''
1687	''And do you suppose the individual to partake of the whole, or of the part?''
1687	''And of human beings like ourselves, of water, fire, and the like?''
1687	''And what kind of discipline would you recommend?''
1687	''And who will answer me?
1687	''And would you like to say that the ideas are really divisible and yet remain one?''
1687	''And would you make abstract ideas of the just, the beautiful, the good?''
1687	''And would you say that each man is covered by the whole sail, or by a part only?''
1687	''But how can individuals participate in ideas, except in the ways which I have mentioned?''
1687	''But must not the thought be of something which is the same in all and is the idea?
1687	''How do you mean?''
1687	''I quite believe you,''said Socrates;''but will you answer me a question?
1687	''If God is, what follows?
1687	''In the same sort of way,''said Parmenides,''as a sail, which is one, may be a cover to many-- that is your meaning?''
1687	''Then how do you know that there are things in themselves?''
1687	''Then the beautiful and the good in their own nature are unknown to us?''
1687	''Then the ideas have parts, and the objects partake of a part of them only?''
1687	''Then will you, Zeno?''
1687	''Welcome, Cephalus: can we do anything for you in Athens?''
1687	''What difficulty?''
1687	''What is that?''
1687	''Why not of the whole?''
1687	''Yet if these difficulties induce you to give up universal ideas, what becomes of the mind?
1687	Again, how far can one touch itself and the others?
1687	Again, is the not- one part of the one; or rather, would it not in that case partake of the one?
1687	Again, let us conceive of a one which by an effort of abstraction we separate from being: will this abstract one be one or many?
1687	Again, of the parts of the one, if it is-- I mean being and one-- does either fail to imply the other?
1687	Again, the like is opposed to the unlike?
1687	Am I not right?
1687	And a multitude implies a number larger than one?
1687	And all the parts are contained by the whole?
1687	And all these others we shall affirm to be parts of the whole and of the one, which, as soon as the end is reached, has become whole and one?
1687	And also in other things?
1687	And also of one?
1687	And are not things of a different kind also other in kind?
1687	And are not things other in kind unlike?
1687	And as it becomes one and many, must it not inevitably experience separation and aggregation?
1687	And because having limits, also having extremes?
1687	And being of equal parts with itself, it will be numerically equal to itself; and being of more parts, more, and being of less, less than itself?
1687	And being one and many and in process of becoming and being destroyed, when it becomes one it ceases to be many, and when many, it ceases to be one?
1687	And can that which has no participation in being, either assume or lose being?
1687	And can there be individual thoughts which are thoughts of nothing?
1687	And can you think of anything else which is between them other than equality?
1687	And change is motion-- we may say that?
1687	And could we hear it?
1687	And did we not mean by becoming, and being destroyed, the assumption of being and the loss of being?
1687	And do not''will be,''''will become,''''will have become,''signify a participation of future time?
1687	And do we not say that the others being other than the one are not one and have no part in the one?
1687	And do you remember that the older becomes older than that which becomes younger?
1687	And does this strange thing in which it is at the time of changing really exist?
1687	And each kind of absolute knowledge will answer to each kind of absolute being?
1687	And greatness and smallness always stand apart?
1687	And has not- being also, if it is not?
1687	And have we not already shown that it can not be in anything?
1687	And if I speak of being and the other, or of the one and the other,--in any such case do I not speak of both?
1687	And if all number participates in being, every part of number will also participate?
1687	And if any one of them is wanting to anything, will that any longer be a whole?
1687	And if each of them is one, then by the addition of any one to any pair, the whole becomes three?
1687	And if neither more nor less, then in a like degree?
1687	And if the world partakes in the ideas, and the ideas are thoughts, must not all things think?
1687	And if there are not two, there is no contact?
1687	And if there are two there must also be twice, and if there are three there must be thrice; that is, if twice one makes two, and thrice one three?
1687	And if there be such a thing as participation in absolute knowledge, no one is more likely than God to have this most exact knowledge?
1687	And if they are unlike the one, that which they are unlike will clearly be unlike them?
1687	And if this is so, does any number remain which has no necessity to be?
1687	And if to the two a third be added in due order, the number of terms will be three, and the contacts two?
1687	And in either case, the one would be many, and not one?
1687	And in such particles the others will be other than one another, if others are, and the one is not?
1687	And in that it was other it was shown to be like?
1687	And in this way, the one, if it has being, has turned out to be many?
1687	And inequality implies greatness and smallness?
1687	And is each of these parts-- one and being-- to be simply called a part, or must the word''part''be relative to the word''whole''?
1687	And is it or does it become a longer time than itself or an equal time with itself?
1687	And is not time always moving forward?
1687	And is not''other''a name given to a thing?
1687	And is the one a part of itself?
1687	And it is older( is it not?)
1687	And it will also be like and unlike itself and the others?
1687	And it would seem that number can be predicated of them if each of them appears to be one, though it is really many?
1687	And may not all things partake of both opposites, and be both like and unlike, by reason of this participation?--Where is the wonder?
1687	And must not that which is correctly called both, be also two?
1687	And not having the same measures, the one can not be equal either with itself or with another?
1687	And of two things how can either by any possibility not be one?
1687	And parts, as we affirm, have relation to a whole?
1687	And sameness has been shown to be of a nature distinct from oneness?
1687	And shall we say that the lesser or the greater is the first to come or to have come into existence?
1687	And since we affirm that we speak truly, we must also affirm that we say what is?
1687	And since we have at this moment opinion and knowledge and perception of the one, there is opinion and knowledge and perception of it?
1687	And so all being, whatever we think of, must be broken up into fractions, for a particle will have to be conceived of without unity?
1687	And so the one, if it is, must be infinite in multiplicity?
1687	And so the other things will be younger than the one, and the one older than other things?
1687	And so when he says''If one is not''he clearly means, that what''is not''is other than all others; we know what he means-- do we not?
1687	And surely there can not be a time in which a thing can be at once neither in motion nor at rest?
1687	And that is the one?
1687	And that which contains, is a limit?
1687	And that which has parts will be as many as the parts are?
1687	And that which is ever in the same, must be ever at rest?
1687	And that which is of the same age, is neither older nor younger?
1687	And that which is older is older than that which is younger?
1687	And that which is older, must always be older than something which is younger?
1687	And the absolute natures or kinds are known severally by the absolute idea of knowledge?
1687	And the assuming of being is what you would call becoming?
1687	And the one has been proved both to be and not to be?
1687	And the one is all its parts, and neither more nor less than all?
1687	And the one is other than the others in the same degree that the others are other than it, and neither more nor less?
1687	And the one is the whole?
1687	And the one was also shown to be the same with the others?
1687	And the other to the same?
1687	And the relinquishing of being you would call destruction?
1687	And the straight is that of which the centre intercepts the view of the extremes?
1687	And there is and was and will be something which is in relation to it and belongs to it?
1687	And there will seem to be odd and even among them, which will also have no reality, if one is not?
1687	And therefore is and is not in the same state?
1687	And therefore neither smallness, nor greatness, nor equality, can be attributed to it?
1687	And therefore not other than itself?
1687	And therefore other things can neither be like or unlike, the same, or different in relation to it?
1687	And they are unequal to an unequal?
1687	And things that are not equal are unequal?
1687	And three are odd, and two are even?
1687	And thus the one can neither be the same, nor other, either in relation to itself or other?
1687	And to be the same with the others is the opposite of being other than the others?
1687	And we have not got the idea of knowledge?
1687	And we said that it could not be in itself, and could not be in other?
1687	And we surely can not say that what is truly one has parts?
1687	And what are its relations to other things?
1687	And what are the relations of the one to the others?
1687	And what is a whole?
1687	And what is the nature of this exercise, Parmenides, which you would recommend?
1687	And what of that?
1687	And what shall be our first hypothesis, if I am to attempt this laborious pastime?
1687	And when being in motion it rests, and when being at rest it changes to motion, it can surely be in no time at all?
1687	And when it becomes greater or less or equal it must grow or diminish or be equalized?
1687	And when two things are alike, must they not partake of the same idea?
1687	And when we put them together shortly, and say''One is,''that is equivalent to saying,''partakes of being''?
1687	And when we say that a thing is not, do we mean that it is not in one way but is in another?
1687	And when you say it once, you mention that of which it is the name?
1687	And whenever it becomes like and unlike it must be assimilated and dissimilated?
1687	And who will answer me?
1687	And will not all things that are not one, be other than the one, and the one other than the not- one?
1687	And will not knowledge-- I mean absolute knowledge-- answer to absolute truth?
1687	And will not that of which the two partake, and which makes them alike, be the idea itself?
1687	And will not the something which is apprehended as one and the same in all, be an idea?
1687	And will not the things which participate in the one, be other than it?
1687	And will there not be many particles, each appearing to be one, but not being one, if one is not?
1687	And would you make an idea of man apart from us and from all other human creatures, or of fire and water?
1687	And would you say that the whole sail includes each man, or a part of it only, and different parts different men?
1687	And yet, surely, the one was shown to have parts; and if parts, then a beginning, middle and end?
1687	And you may say the name once or oftener?
1687	And''is,''or''becomes,''signifies a participation of present time?
1687	And, further, if not moved in any way, it will not be altered in any way?
1687	And, indeed, the very supposition of this is absurd, for how can that which is, be devoid of being?
1687	Because every part is part of a whole; is it not?
1687	But are there any modes of partaking of being other than these?
1687	But as I must attempt this laborious game, what shall be the subject?
1687	But as to its becoming older and younger than the others, and the others than the one, and neither older nor younger, what shall we say?
1687	But can all this be true about the one?
1687	But can all this be true?
1687	But can anything which is in a certain state not be in that state without changing?
1687	But can it partake of being when not partaking of being, or not partake of being when partaking of being?
1687	But can one be in many places and yet be a whole?
1687	But can smallness be equal to anything or greater than anything, and have the functions of greatness and equality and not its own functions?
1687	But does one partake of time?
1687	But for that which partakes of nothing to partake of two things was held by us to be impossible?
1687	But having no parts, it will be neither straight nor round?
1687	But how can not- being, which is nowhere, move or change, either from one place to another or in the same place?
1687	But how can that which does not partake of sameness, have either the same measures or have anything else the same?
1687	But if anything is other than anything, will it not be other than other?
1687	But if it be not altered it can not be moved?
1687	But if it becomes or is for an equal time with itself, it is of the same age with itself?
1687	But if it is at all and so long as it is, it must be one, and can not be none?
1687	But if one is, and both odd and even numbers are implied in one, must not every number exist?
1687	But if one is, what happens to the others, which in the first place are not one, yet may partake of one in a certain way?
1687	But if one is, what will happen to the others-- is not that also to be considered?
1687	But if the one moved in place, must it not either move round and round in the same place, or from one place to another?
1687	But if the one neither suffers alteration, nor turns round in the same place, nor changes place, can it still be capable of motion?
1687	But if the whole is neither in one, nor in more than one, nor in all of the parts, it must be in something else, or cease to be anywhere at all?
1687	But if there be only one, and not two, there will be no contact?
1687	But if they are not other, either by reason of themselves or of the other, will they not altogether escape being other than one another?
1687	But is the contradiction also the final conclusion?
1687	But is the one other than one?
1687	But may not the ideas, asked Socrates, be thoughts only, and have no proper existence except in our minds, Parmenides?
1687	But neither can the one be in anything, as we affirm?
1687	But perhaps the motion of the one consists in change of place?
1687	But reflect:--Can one, in its entirety, be in many places at the same time?
1687	But since it is not equal to the others, neither can the others be equal to it?
1687	But since the one partakes of time, and partakes of becoming older and younger, must it not also partake of the past, the present, and the future?
1687	But surely if it is nowhere among what is, as is the fact, since it is not, it can not change from one place to another?
1687	But that which is never in the same place is never quiet or at rest?
1687	But that which is not admits of no attribute or relation?
1687	But the ideas themselves, as you admit, we have not, and can not have?
1687	But the one did not partake of those affections?
1687	But the one, as appears, never being affected otherwise, is never unlike itself or other?
1687	But then, again, a beginning and an end are the limits of everything?
1687	But then, that which contains must be other than that which is contained?
1687	But then, will God, having absolute knowledge, have a knowledge of human things?
1687	But to speak of the others implies difference-- the terms''other''and''different''are synonymous?
1687	But we said that things which are neither parts nor wholes of one another, nor other than one another, will be the same with one another:--so we said?
1687	But what do you say to a new point of view?
1687	But when do all these changes take place?
1687	But why do you ask?''
1687	But why?
1687	But, again, assume the opposite hypothesis, that the one is not, and what is the consequence?
1687	But, again, the middle will be equidistant from the extremes; or it would not be in the middle?
1687	But, consider:--Are not the absolute same, and the absolute other, opposites to one another?
1687	But, surely, it ought to be one and not many?
1687	But, surely, that which is must always be somewhere?
1687	But, then, what is to become of philosophy?
1687	Can the one have come into being contrary to its own nature, or is that impossible?
1687	Can there be any other mode of participation?
1687	Do not the words''is not''signify absence of being in that to which we apply them?
1687	Do they participate in the ideas, or do they merely resemble them?
1687	Do you see my meaning?
1687	Do you see then, Socrates, how great is the difficulty of affirming the ideas to be absolute?
1687	Does not this hypothesis necessarily imply that one is of such a nature as to have parts?
1687	Does the one also partake of time?
1687	For all which reasons the one touches and does not touch itself and the others?
1687	For can anything be a whole without these three?
1687	Further, inasmuch as the parts are parts of a whole, the one, as a whole, will be limited; for are not the parts contained by the whole?
1687	Further, it must surely in a sort partake of being?
1687	Further-- is the one equal and unequal to itself and others?
1687	Here is the great though unconscious truth( shall we say?)
1687	How can he have ever persisted in them after seeing the fatal objections which might be urged against them?
1687	How can he have placed himself so completely without them?
1687	How can it?
1687	How can there be?
1687	How can they be?
1687	How can we conceive Him under the forms of time and space, who is out of time and space?
1687	How can we imagine His relation to the world or to ourselves?
1687	How could they investigate causes, when they had not as yet learned to distinguish between a cause and an end?
1687	How could they make any progress in the sciences without first arranging them?
1687	How could they?
1687	How do you mean?
1687	How do you mean?
1687	How do you mean?
1687	How do you mean?
1687	How get rid of such forms and see Him as He is?
1687	How is that?
1687	How is that?
1687	How is that?
1687	How is that?
1687	How not?
1687	How so?
1687	How so?
1687	How so?
1687	How so?
1687	How so?
1687	How so?
1687	How so?
1687	How then can one, being of this nature, be either older or younger than anything, or have the same age with it?
1687	How then, without a word of explanation, could Plato assign to them the refutation of their own tenets?
1687	How, while mankind were disputing about universals, could they classify phenomena?
1687	How?
1687	How?
1687	I may take as an illustration the case of names: You give a name to a thing?
1687	If God is not, what follows?''
1687	If it be co- extensive with the one it will be co- equal with the one, or if containing the one it will be greater than the one?
1687	If one is not, we ask what will happen in respect of one?
1687	If one is, being must be predicated of it?
1687	If one is, he said, the one can not be many?
1687	If then it be neither other, nor a whole, nor a part in relation to itself, must it not be the same with itself?
1687	If there are three and twice, there is twice three; and if there are two and thrice, there is thrice two?
1687	If, then, smallness is present in the one it will be present either in the whole or in a part of the whole?
1687	In all that you say have you any other purpose except to disprove the being of the many?
1687	In the first place, the others will not be one?
1687	In this way-- you may speak of being?
1687	In what way?
1687	In what way?
1687	In what way?
1687	Is it or does it become older or younger than they?
1687	Is it or does it become older or younger than they?
1687	Is not that true?
1687	Is that your meaning, or have I misunderstood you?
1687	Is there a difference only, or rather are not the two expressions-- if the one is not, and if the not one is not, entirely opposed?
1687	Is there any of these which is a part of being, and yet no part?
1687	Is this true of becoming as well as being?
1687	It can not therefore experience the sort of motion which is change of nature?
1687	It is otherwise with the objection which follows: How are we to bridge the chasm between human truth and absolute truth, between gods and men?
1687	Just as in a picture things appear to be all one to a person standing at a distance, and to be in the same state and alike?
1687	Let us see:--Must not the being of one be other than one?
1687	May we say, in Platonic language, that we still seem to see vestiges of a track which has not yet been taken?
1687	Must it not be of a single something, which the thought recognizes as attaching to all, being a single form or nature?
1687	Must not the one be distinct from the others, and the others from the one?
1687	Nor as like or unlike?
1687	Nor can it turn on the same spot, for it nowhere touches the same, for the same is, and that which is not can not be reckoned among things that are?
1687	Nor can knowledge, or opinion, or perception, or expression, or name, or any other thing that is, have any concern with it?
1687	Nor can we say that it stands, if it is nowhere; for that which stands must always be in one and the same spot?
1687	Nor is there any existing thing which can be attributed to it; for if there had been, it would partake of being?
1687	Nor yet likeness nor difference, either in relation to itself or to others?
1687	Now that which is unmoved must surely be at rest, and that which is at rest must stand still?
1687	Now there can not possibly be anything which is not included in the one and the others?
1687	Of something which is or which is not?
1687	Once more, Is one equal and unequal to itself and the others?
1687	Once more, can one be older or younger than itself or other?
1687	Once more, if one is not, what becomes of the others?
1687	Once more, let us ask the question, If one is not, what happens in regard to one?
1687	Once more, let us inquire, If the one is not, and the others of the one are, what follows?
1687	One then, as would seem, is neither at rest nor in motion?
1687	One, then, alone is one, and two do not exist?
1687	Or can thought be without thought?''
1687	Other means other than other, and different, different from the different?
1687	Parmenides proceeded: And would you also make absolute ideas of the just and the beautiful and the good, and of all that class?
1687	Secondly, the others differ from it, or it could not be described as different from the others?
1687	Shall I begin with myself, and take my own hypothesis the one?
1687	Shall I propose the youngest?
1687	Shall I propose the youngest?
1687	Shall we say as of being so also of becoming, or otherwise?
1687	Since it is not a part in relation to itself it can not be related to itself as whole to part?
1687	Since then what is partakes of not- being, and what is not of being, must not the one also partake of being in order not to be?
1687	So that the other is not the same-- either with the one or with being?
1687	Suppose the first; it will be either co- equal and co- extensive with the whole one, or will contain the one?
1687	The expression''is not''implies negation of being:--do we mean by this to say that a thing, which is not, in a certain sense is?
1687	The one itself, then, having been broken up into parts by being, is many and infinite?
1687	The one then, being of this nature, is of necessity both at rest and in motion?
1687	The one then, since it in no way is, can not have or lose or assume being in any way?
1687	The one was shown to be in itself which was a whole?
1687	The one, then, becoming and being the same time with itself, neither is nor becomes older or younger than itself?
1687	The one, then, will be equal to and greater and less than itself and the others?
1687	The theory, then, that other things participate in the ideas by resemblance, has to be given up, and some other mode of participation devised?
1687	The thought must be of something?
1687	Then I will begin again, and ask: If one is not, what are the consequences?
1687	Then being is distributed over the whole multitude of things, and nothing that is, however small or however great, is devoid of it?
1687	Then can the motion of the one be in place?
1687	Then do you think that the whole idea is one, and yet, being one, is in each one of the many?
1687	Then each individual partakes either of the whole of the idea or else of a part of the idea?
1687	Then everything which is and is not in a certain state, implies change?
1687	Then if one is not, the others neither are, nor can be conceived to be either one or many?
1687	Then if one is, number must also be?
1687	Then if the one is neither greater nor less than the others, it can not either exceed or be exceeded by them?
1687	Then in respect of any kind of motion the one is immoveable?
1687	Then in what way, Socrates, will all things participate in the ideas, if they are unable to participate in them either as parts or wholes?
1687	Then it can not be like another, or like itself?
1687	Then it can not move by changing place?
1687	Then it does not partake of time, and is not in any time?
1687	Then it has the greatest number of parts?
1687	Then it is never in the same?
1687	Then it is not altered at all; for if it were it would become and be destroyed?
1687	Then it will not be the same with other, or other than itself?
1687	Then its coming into being in anything is still more impossible; is it not?
1687	Then let us begin again, and ask, If one is, what must be the affections of the others?
1687	Then may we not sum up the argument in a word and say truly: If one is not, then nothing is?
1687	Then neither does the one touch the others, nor the others the one, if there is no contact?
1687	Then none of the ideas are known to us, because we have no share in absolute knowledge?
1687	Then not by virtue of being one will it be other?
1687	Then not only the one which has being is many, but the one itself distributed by being, must also be many?
1687	Then now we have spoken of either of them?
1687	Then one can not be anywhere, either in itself or in another?
1687	Then one can not be older or younger, or of the same age, either with itself or with another?
1687	Then one is never in the same place?
1687	Then shall we say that the one, being in this relation to the not- one, is the same with it?
1687	Then since the one becomes older than itself, it becomes younger at the same time?
1687	Then smallness can not be in the whole of one, but, if at all, in a part only?
1687	Then that which becomes older than itself must also, at the same time, become younger than itself?
1687	Then that which has greatness and smallness also has equality, which lies between them?
1687	Then that which is one is both a whole and has a part?
1687	Then the inference is that it would touch both?
1687	Then the least is the first?
1687	Then the nature of the beautiful in itself, and of the good in itself, and all other ideas which we suppose to exist absolutely, are unknown to us?
1687	Then the one always both is and becomes older and younger than itself?
1687	Then the one and the others are never in the same?
1687	Then the one attaches to every single part of being, and does not fail in any part, whether great or small, or whatever may be the size of it?
1687	Then the one being always itself in itself and other, must always be both at rest and in motion?
1687	Then the one can never be so affected as to be the same either with another or with itself?
1687	Then the one can not have parts, and can not be a whole?
1687	Then the one can not possibly partake of being?
1687	Then the one can not touch itself any more than it can be two?
1687	Then the one has been shown to be at once in itself and in another?
1687	Then the one if it has being is one and many, whole and parts, having limits and yet unlimited in number?
1687	Then the one is always becoming older than itself, since it moves forward in time?
1687	Then the one is not at all?
1687	Then the one is younger than itself, when in becoming older it reaches the present?
1687	Then the one must have likeness to itself?
1687	Then the one partakes of inequality, and in respect of this the others are unequal to it?
1687	Then the one that is not has no condition of any kind?
1687	Then the one that is not is altered and is not altered?
1687	Then the one that is not, since it in no way partakes of being, neither perishes nor becomes?
1687	Then the one that is not, stands still, and is also in motion?
1687	Then the one was and is and will be, and was becoming and is becoming and will become?
1687	Then the one will be equal both to itself and the others?
1687	Then the one will be other than the others?
1687	Then the one will have unlikeness in respect of which the others are unlike it?
1687	Then the one will never be either like or unlike itself or other?
1687	Then the one will not be in the others as a whole, nor as part, if it be separated from the others, and has no parts?
1687	Then the one will partake of figure, either rectilinear or round, or a union of the two?
1687	Then the one would have parts and would be many, if it partook either of a straight or of a circular form?
1687	Then the one, being moved, is altered?
1687	Then the one, being of this nature, can not be in time at all; for must not that which is in time, be always growing older than itself?
1687	Then the one, having neither beginning nor end, is unlimited?
1687	Then the one, if it is not, can not turn in that in which it is not?
1687	Then the one, if it is not, clearly has being?
1687	Then the one, if it is to touch itself, ought to be situated next to itself, and occupy the place next to that in which itself is?
1687	Then the one, if of such a nature, has greatness and smallness?
1687	Then the one, since it partakes of being, partakes of time?
1687	Then the one, which is not, partakes, as would appear, of greatness and smallness and equality?
1687	Then the other will never be either in the not- one, or in the one?
1687	Then the others are both like and unlike themselves and one another?
1687	Then the others are neither one nor two, nor are they called by the name of any number?
1687	Then the others neither are nor contain two or three, if entirely deprived of the one?
1687	Then there is always something between them?
1687	Then there is no name, nor expression, nor perception, nor opinion, nor knowledge of it?
1687	Then there is no way in which the others are one, or have in themselves any unity?
1687	Then there is no way in which the others can partake of the one, if they do not partake either in whole or in part?
1687	Then they are separated from each other?
1687	Then they have no number, if they have no one in them?
1687	Then we can not suppose that there is anything different from them in which both the one and the others might exist?
1687	Then we must say that the one which is not never stands still and never moves?
1687	Then we will begin at the beginning:--If one is, can one be, and not partake of being?
1687	Then will the same ever be in the other, or the other in the same?
1687	Then will they not appear to be like and unlike?
1687	Then will you, Zeno?
1687	Then would you like to say, Socrates, that the one idea is really divisible and yet remains one?
1687	Then, if the individuals of the pair are together two, they must be severally one?
1687	Then, if the one is to remain one, it will not be a whole, and will not have parts?
1687	Then, if there are to be others, there is something than which they will be other?
1687	Then, in either case, the one would be made up of parts; both as being a whole, and also as having parts?
1687	Then, in so far as the one that is not is moved, it is altered, but in so far as it is not moved, it is not altered?
1687	Then, that which is not can not be, or in any way participate in being?
1687	There are two, and twice, and therefore there must be twice two; and there are three, and there is thrice, and therefore there must be thrice three?
1687	There is a natural realism which says,''Can there be a word devoid of meaning, or an idea which is an idea of nothing?''
1687	There is an ethical universal or idea, but is there also a universal of physics?--of the meanest things in the world as well as of the greatest?
1687	They do so then as multitudes in which the one is not present?
1687	Thus the one that is not has been shown to have motion also, because it changes from being to not- being?
1687	Thus, then, as appears, the one will be other than itself?
1687	Thus, then, the one becomes older as well as younger than itself?
1687	Two things, then, at the least are necessary to make contact possible?
1687	We mean to say, that being has not the same significance as one?
1687	We say that the one partakes of being and therefore it is?
1687	We say that we have to work out together all the consequences, whatever they may be, which follow, if the one is?
1687	Welcome, Cephalus, said Adeimantus, taking me by the hand; is there anything which we can do for you in Athens?
1687	Well, and do we suppose that one can be older, or younger than anything, or of the same age with it?
1687	Well, and if nothing should be attributed to it, can other things be attributed to it?
1687	Well, and must not a beginning or any other part of the one or of anything, if it be a part and not parts, being a part, be also of necessity one?
1687	Well, and ought we not to consider next what will be the consequence if the one is not?
1687	Well, and when I speak of being and one, I speak of them both?
1687	Well, but do not the expressions''was,''and''has become,''and''was becoming,''signify a participation of past time?
1687	Well, said Parmenides, and what do you say of another question?
1687	Well, then, if anything be other than anything, will it not be other than that which is other?
1687	What difficulty?
1687	What direction?
1687	What do you mean, Parmenides?
1687	What do you mean?
1687	What do you mean?
1687	What do you mean?
1687	What is it?
1687	What is the meaning of the hypothesis-- If the one is not; is there any difference between this and the hypothesis-- If the not one is not?
1687	What may that be?
1687	What of that?
1687	What question?
1687	What thing?
1687	What would you say of another question?
1687	What?
1687	When does motion become rest, or rest motion?
1687	When then does it change; for it can not change either when at rest, or when in motion, or when in time?
1687	Whenever, then, you use the word''other,''whether once or oftener, you name that of which it is the name, and to no other do you give the name?
1687	Where shall I begin?
1687	Whither shall we turn, if the ideas are unknown?
1687	Why not, Parmenides?
1687	Why not?
1687	Why not?
1687	Why not?
1687	Why not?
1687	Why not?
1687	Why not?
1687	Why not?
1687	Why not?
1687	Why not?
1687	Why so?
1687	Why, because the round is that of which all the extreme points are equidistant from the centre?
1687	Yes, he said, and the name of our brother, Antiphon; but why do you ask?
1687	Yet once more; if one is not, what becomes of the others?
1687	You mean to say, that if I were to spread out a sail and cover a number of men, there would be one whole including many-- is not that your meaning?
1687	and consider the consequences which follow on the supposition either of the being or of the not- being of one?
1687	and is this your own distinction?''
1687	and when more than once, is it something else which you mention?
1687	and where are the reasoning and reflecting powers?
1687	for the one is not being, but, considered as one, only partook of being?
1687	for the same whole can not do and suffer both at once; and if so, one will be no longer one, but two?
1687	is the one wanting to being, or being to the one?
1687	or do we mean absolutely to deny being of it?
1687	or do we mean, absolutely, that what is not has in no sort or way or kind participation of being?
1687	or must it always be the same thing of which you speak, whether you utter the name once or more than once?
1687	or of the same age with itself or other?
1687	would not that of which no part is wanting be a whole?
3794	Benefits, then, will be fewer, but more genuine: well, what harm is there in restricting people from giving recklessly?
3794	But how can you call a man ungrateful for not returning that which you say is not a benefit?
3794	But,say you,"if no occasion of repayment offers, am I always to remain in his debt?"
3794	But,says our adversary,"suppose that we gain nothing by this; suppose that he pretends that he has forgotten it, what ought I to do?"
3794	Could you, then, my general, recognize that man or that helmet?
3794	Do you remember, general,said he,"that in Spain you dislocated your ankle near the river Sucro[ Footnote: Xucar]?"
3794	Do you say,inquires my opponent,"that he who carries me gratis in a boat across the river Po, does not bestow any benefit upon me?"
3794	Do you say,we may be asked,"that eagerness to repay kindness belongs to a morbid feeling of gratitude?"
3794	Do you,asks our adversary,"call that by which he is displeased and hurt a benefit?"
3794	From whom, then, ought we to receive them?
3794	He has given me this,says he,"but how late, after how much toil?
3794	How,asks our opponent,"can any one be ungrateful to a bad man, since a bad man can not bestow a benefit?"
3794	How,do you ask,"can you make them your own?"
3794	If any one does us good for his own sake, are we,you ask,"under an obligation to him?
3794	If,they argue,"I can injure myself, why should I not be able also to bestow a benefit upon myself?
3794	What return does one get for benefits?
3794	What shall I gain,says my opponent,"if I do this bravely and gratefully?"
3794	What then? 3794 What,"asks our opponent,"does that matter to you?
3794	What,say you,"can a man repay a benefit, though he does nothing?"
3794	What,say you,"ought he not to know from whom he received it?"
3794	When?
3794	Where,you ask,"or who is he?
3794	Why not?
3794	27:"Quis est iste qui se profitetur omnibus legibus innocentem?"]
3794	After so many instances, can we doubt that a master may sometimes receive a benefit from a slave?
3794	All things that a son has belong to his father, yet who does not know that in spite of this a son can make presents to his father?
3794	Am I not to explain my wants to one does not know them?
3794	Am I not to point out a means of repayment to one who does not perceive it?
3794	Am I to live with an infamous person?
3794	Amidst all these restless passions, how can you hope to find a thing so full of rest as good faith?
3794	And what will you say when, as is sometimes the case, you hate the father, and yet save his son?
3794	Are our valuations to be restricted to pecuniary fines?
3794	Are they not?
3794	Are they ungrateful alone?
3794	Are we, then, to say that this assistance of the brute was a benefit?
3794	Aristides, who received a name for justice, is he unjust?
3794	At what sum can you estimate the value of a lodging in a wilderness, of a shelter in the rain, of a bath or fire in cold weather?
3794	Be sure that the comic poet speaks the most absolute truth in the verses:--"Know you not this?
3794	Because he has changed, ought he to change you?
3794	Besides this, why are those things not called benefits when I bestow them upon myself which would be called benefits if I bestowed them upon another?
3794	But take whichever you please to be true; what will this knowledge profit us?
3794	But what if the benefit turns out ill?
3794	But wherefore is it superior to virtue?
3794	But who would be affected by the spectacle of his punishment?
3794	Call a man a slave?
3794	Camillus a betrayer?"
3794	Can any benefits be greater than those which children receive from their parents?
3794	Can any one compare us with the animals over whom we rule?
3794	Can any one feel ashamed of adultery, now that things have come to such a pass that no woman keeps a husband at all unless it be to pique her lover?
3794	Can there be any doubt that all the private savings of a slave belong to his master as well as he himself?
3794	Can we doubt that the climate of this abode of the human race is regulated by the motion of the sun and moon in their orbits?
3794	Can we doubt that the converse of a benefit is an injury?
3794	Can you apply the name of friend to one who is admitted in his regular order to pay his respects to you?
3794	Can you be thought to have bestowed a benefit upon one whom you hated most bitterly while you were bestowing it?
3794	Can you call anything a benefit, if you feel ashamed to mention the person who gave it you?
3794	Can you desire me to do anything to express my gratitude to a man who did nothing in order to confer a benefit upon me?
3794	Can you tell me of anyone who saved his master more gloriously?
3794	Could Socrates not have made an adequate return to Archelaus, if he had taught him to reign?
3794	Could he blame them more gently?
3794	Did you admit a man who was so openly filthy to the fasces and the tribunal?
3794	Do I not return to him such a benefit, as he is now able to receive?
3794	Do you ask what service you can render to a prosperous man?
3794	Do you imagine that the matter in dispute between them is merely one of precedence?
3794	Do you imagine that those things which are loathed are not punished, or do you suppose that any punishment is greater than the hate of all men?
3794	Do you not owe a benefit for the life of one whose safety you value above your own?
3794	Do you not perceive that you are doing wrong, from the very fact that those to whom you are ungrateful fare better?
3794	Do you not perceive when you say this that you merely speak of God under another name?
3794	Do you not see how parents force children during their infancy to undergo what is useful for their health?
3794	Do you not think that it required a much greater man to refuse this reward than to earn it?
3794	Do you say,"I shall not be able to return them?"
3794	Do you suppose that he wished to do me any honour?
3794	Do you suppose that the crown was given to Arrhidaeus?
3794	Do you suppose, though this be the only point in question, that it is a mere matter of precedence?
3794	Do you think yourself grateful?
3794	Do you wish to know how far from a benefit it was to give life under such conditions?
3794	Do you wish to know how it differs from one?
3794	Do you wish to know this to be so, and that it is not bribed by ideas of profit?
3794	Do you wish to know what Socrates really meant?
3794	Do you wish to know when their service is not a benefit?
3794	Do you wish to return the benefit?
3794	Does Decius fear death?
3794	Duty, however, leaves one some choice; do you ask me, how I am to choose?
3794	Fabius, who''by delays retrieved the day,''is he rash?
3794	First of all I will prove that any chance would- be partner of mine has nothing in common with me: and why?
3794	For what are these respectable men summoned?
3794	For what does the order of the universe bring round the seasons?
3794	Has he forgotten two kindnesses?
3794	He gave it to me, of course, having both opportunity and means: is he a good man or a bad one?
3794	Here, however, what occasion is there for subtlety?
3794	How are so many thousands of insatiable men to be satiated?
3794	How can any man feel gratitude for benefits, if he skips through his whole life entirely engrossed with the present and the future?
3794	How can you tell whether I do not wish, or whether I do not know how to repay you: whether it be in intention or in opportunity that I am wanting?
3794	How comes it to be such happiness to parents that they should confess themselves outdone by the benefits bestowed by their children?
3794	How could a judge estimate the value of these things, when words, hesitation, or looks can destroy all their claim to gratitude?
3794	How do you feel when any one is spoken of as being ungrateful for great benefits conferred upon him by a friend?
3794	How does this contest become so desirable?
3794	How far more proper are such prayers as these, which do not put you off to some distant opportunity, but express your gratitude at once?
3794	How is a man to pay who owes his life, his position, his safety, or his reason to another?
3794	How is this?
3794	How long do you mean to lead me about?
3794	How long will you go on saying,"I saved you, I snatched you from the jaws of death?"
3794	How many are there who are unworthy of the light of day?
3794	How many complain because they have been born?
3794	How shall I be able to repay these favours?
3794	How, in that case, would you decide which was the greater; the present which the man has received, or the injury which has been done him?
3794	However unequally the blessings of after life may be dealt out to us, did nature give us too little when she gave us herself?
3794	I answer, in the first place, what does their real value matter, since the buyer and seller have settled the price between them?
3794	I did not expect this; I have been treated like one of the herd; did he really think that I only deserved so little?
3794	I do not regret it, nor shall I do so; nor shall fortune, however unjust she may be, ever hear me say,''What did I want?
3794	I do not wish to do so, yet what am I to do?
3794	If I save the life of one, do I confer a benefit upon the other, who will be sorry that his hated brother did not perish?"
3794	If any one gave you a few acres, you would say that you had received a benefit; can you deny that the boundless extent of the earth is a benefit?
3794	If there were no rogues, what glory would there be in doing good to many?
3794	If this is your way of returning a kindness, what would you do if you were exacting repayment of a debt?
3794	If you were to return it to me against my will, you would be ungrateful, how much more ungrateful are you, if you force me to wish for it?
3794	In dealing with such persons, what more can I do than wish to repay them?
3794	In the next place, I ask whether this man of yours be ferocious merely in intent, or whether he breaks out into actual outrages upon mankind?
3794	In this case, what ought he to have done?
3794	In what indeed did that frantic youth, whose only merit was his lucky audacity, resemble Hercules?
3794	In what virtue is there not?
3794	Is Mucius a traitor?
3794	Is a good man, then, not able to bestow a benefit, because he does what he ought to do, and is not able not to do what he ought to do?
3794	Is a man ungrateful for one benefit?
3794	Is it a debtor that you seek for?
3794	Is it ambition?
3794	Is it as though he had done something base, or had merely neglected to do something useful and likely to be profitable to himself?
3794	Is it fear?
3794	Is it profit?
3794	Is it the master who receives a benefit from his slave?
3794	Is it worth while to destroy all this merely in order to refute you?
3794	Is not this the universal reproach of the human race?
3794	Is the gift which is bestowed upon all alike, at their birth, not enough?
3794	Is there any one who does not regard the returning of a kindness, and the bestowal of a benefit, as distinct acts?
3794	It may be asked,"Why are you so careful in inquiring upon whom you bestow benefits, as though some day you meant to demand repayment of them?
3794	It seems to offer more opportunity for debate to consider what a captive ought to do, if a man of abominable vices offers him the price of his ransom?
3794	Marcus Cato said,"Borrow from yourself whatever you lack;"why, then, if I can lend myself anything, should I be unable to give myself anything?
3794	More has been given to those most villainous men than has been given to me; well, what is that to the purpose?
3794	Next, what punishment are we to appoint for the ungrateful?
3794	No one is justified in seeking an excuse for ingratitude in his own weakness or poverty, or in saying,"What am I to do, and how?
3794	Nor have I done any good to his son, for what advantage does he gain by my act?"
3794	Now what greater change can take place than that I should discover you to be a bad and ungrateful man?
3794	Now what is more honourable than gratitude?
3794	Now, how great is this benefit?
3794	Now, who will venture to raise the question whether it be honourable to be grateful?
3794	Observing the man''s hesitation, he said,"Why do you delay, as though the whole business was in your power?
3794	One equal to it; death?
3794	One less than the benefit?
3794	Ought we not to receive what Claudius gives?
3794	Ought we to call this receiving presents, or rather taking one''s pick of the senate?
3794	Plato, it is argued, was grateful to Socrates for having been taught by him; why should not Socrates be grateful to himself for having taught himself?
3794	Pray tell me what return one gets for righteousness, innocence, magnanimity, chastity, temperance?
3794	Pray tell me, what is it that urges us to do so?
3794	Pray, do we bestow benefits upon animals when we feed them for our use or for our table?
3794	Pray, what litigant, after having been successfully defended, retains any remembrance of so great a benefit for more than a few days?"
3794	Reflect, then, upon this: you say,"My kindness has met with no return, what am I to do?
3794	Shall I permit myself to be saved by a wretch?
3794	So when you have said,"Have I not bestowed a benefit upon the father by saving the son?"
3794	So, then, you would not save a man''s life in the dark?
3794	Suppose I were given something by a cruel and easily offended tyrant, who would take it as an affront if his bounty were slighted?
3794	Suppose that such men as these say,"I do not want it,""Let him keep it to himself,""Who asks him for it?"
3794	Taken singly, what should we be?
3794	Tell me, if the wise man possesses everything, how can one give anything to a wise man?
3794	The judge does not sit merely to decide between debtor and creditor, when he says,"You did lend the man money; but then, what followed?
3794	The more benefits a man bestows, the more beneficent he is, yet who ever was praised for having been of service to himself?
3794	There are many who say,"I know that this will do him no good, but what am I to do?
3794	There is no doubt that a slave can bestow a benefit upon anyone; why, then, not upon his master?
3794	There was a rivalry between them, as to who should give it; and how should there not be?
3794	This analogy is imperfect; and why?
3794	Those persons, therefore, are mistaken, who ask the Stoics,"What do you say, then?
3794	Tiberius Caesar, when some one addressed him with the words,"Do you remember....?"
3794	To himself?
3794	To what do we trust for safety, if not in mutual good offices one to another?
3794	Wait patiently; why are you unwilling to let my bounty abide with you?
3794	Was any man ever unwilling to do this, even though he were ungrateful?
3794	Was it not a small thing which Socrates received?
3794	We sometimes say,"What could Providence mean by placing an Arrhidaeus upon the throne?"
3794	Well, but I pray you, do you not say,"you have preserved my son for me; had he perished, I could not have survived him?"
3794	Well, what then?
3794	What am I to imagine?
3794	What am I to say of the third, he who, meaning to do an injury, blunders into bestowing a benefit?
3794	What are you doing, Avarice?
3794	What could be more inhuman than to cause benefits to result in cruelty?
3794	What did he do deserving of praise, in not receiving stolen goods, in choosing not to receive them, instead of returning them?
3794	What difference does it make to me whether I receive benefits or not?
3794	What do I gather from this?
3794	What follows, then?
3794	What follows, then?
3794	What grandeur is there in loving oneself, sparing oneself, gaining profit for oneself?
3794	What if I do not know what sort of repayment you wish for?
3794	What if, for example, my country orders me to give to her what I had promised to my friend?
3794	What inconsistency is this?
3794	What is more fortunate than that old man who declares everywhere to everyone that he has been conquered in benefits by his son?
3794	What is more praiseworthy, upon what are all men more universally agreed, than to return gratitude for good offices?
3794	What is that to the purpose?
3794	What is the aim of the grateful man?
3794	What is the meaning of this dance of sisters in a circle, hand in hand?
3794	What is the use of abuse, or of complaints?
3794	What is the use of laboriously untying knots which you yourself have tied, in order that you might untie them?
3794	What is there to prevent your returning your benefactor''s kindness, even while he is in prosperity?
3794	What is this but trampling upon the commonwealth, and that, too, with the left foot, though you may say that this point does not signify?
3794	What joy would he have experienced, if, after the putting down of the civil war, he had seen his son ruling the state in peace and security?
3794	What lately made Fabius Persicus a member of more than one college of priests, though even profligates avoided his kiss?
3794	What made Cicero''s son a consul, except his father?
3794	What madness is this, to call the gods in question for their bounty?
3794	What man is there of so firm and trustworthy a mind that you can safely invest your benefits in him?
3794	What need have you for disdainful airs, or swelling phrases?
3794	What need is there for you to speak, and to take the place which belongs to another?
3794	What now is the use of having meant well?''"
3794	What of the bursting forth of warm waters upon the seashore itself?
3794	What of the fountains of medicinal waters?
3794	What ought I to do?
3794	What profit can accrue to him from this latent feeling?
3794	What punishment is to be assigned to ingratitude for these?
3794	What should we say of a pilot who prayed to the gods for dreadful storms and tempests, in order that danger might make his skill more highly esteemed?
3794	What then is it?
3794	What then is our reason for owing them much?
3794	What then, I answer, shall we punish the undutiful, the malicious, the avaricious, the headstrong, and the cruel?
3794	What then?
3794	What then?
3794	What then?
3794	What then?
3794	What then?
3794	What then?
3794	What then?
3794	What value has the crown in itself?
3794	What virtue do we admire more than benevolence?
3794	What will you do in such a case?
3794	What would they have, if every man had his own?
3794	What, again, is more blissful than to be overcome in such a contest?
3794	What, then, is a benefit?
3794	What, then, will you do?
3794	What?
3794	What?
3794	What?
3794	What?
3794	When a man bestows a benefit, at what does he aim?
3794	When can I repay my debt to my superiors the lords of heaven and earth?"
3794	When safe, what recompense can I make to him?
3794	When the mind begins through weariness to hate the promised benefit, or while it is wavering in expectation of it, how can it feel grateful for it?
3794	When the question can be asked,"What if he had refused to do it?"
3794	When will the day come upon which I can prove my gratitude to him?"
3794	When?
3794	Whence comes the breath which you draw?
3794	Whence, then, comes all that you possess, that you give or refuse to give, that you hoard or steal?
3794	Where, then, does a benefit begin to stop?
3794	Wherefore then does he give?
3794	Wherefore?
3794	Whether the bestowal of benefits and the return of gratitude for them are desirable objects in themselves?
3794	Which do we encourage more?
3794	Which of the two do you call the worse-- he who is ungrateful for kindness, or he who does not even remember it?
3794	Who can be grateful for what has been disdainfully flung to him, or angrily cast at him, or been given him out of weariness, to avoid further trouble?
3794	Who can estimate the value of such services as these?
3794	Who denies it?
3794	Who does not leave the world with reluctance, and with lamentations?
3794	Who does not thinks that to have bestowed one benefit is a reason for bestowing a second?
3794	Who ever called a hunch of bread a benefit, or a farthing dole tossed to a beggar, or the means of lighting a fire?
3794	Who has ever thought it enough to be asked for anything in an off- hand manner, or to be asked only once?
3794	Who is there so poor, so uncared for, born to sorrow by so unkind a fate, as never to have felt the vast generosity of the Gods?
3794	Who ought to applaud it more than we Stoics, who preach the brotherhood of the human race?
3794	Who will compare these cases with one another, or weigh one against the other?
3794	Who would call Aeneas pious, if he wished that his native city might be captured, in order that he might save his father from captivity?
3794	Who would not be pleaded against?
3794	Who would not plead under it?
3794	Who, while he admires them, thinks of their being of use to him?
3794	Whom would you admire more than he who governs himself and has himself under command?
3794	Whose attention is not arrested by the universe itself, when by night it pours forth its fires and glitters with innumerable stars?
3794	Why are you in such haste to lose both your benefit and your friend?
3794	Why are you sparing of your property, as though it were your own?
3794	Why do we separate this which naturally is connected?
3794	Why do you call upon the gods to ruin me?
3794	Why do you chafe at being laid under an obligation?
3794	Why do you despair, before making a trial of me?
3794	Why do you offer to me what is the bane of all nations?
3794	Why do you say this, if you do not receive a benefit?
3794	Why do you wish me to get into trouble?
3794	Why need I hesitate to make such men as these better to themselves and to me?
3794	Why need the person of the giver detract from the thing which he gives?
3794	Why not rather wish that he to whom you owe most may be powerful and happy?
3794	Why should benefits not be included among those acts which require two persons to perform them?
3794	Why should he( if a bad man) have the excuse, or( if a good man) have the sorrow of not knowing them?
3794	Why should it not be forbidden to demand of this man repayment of former favours?
3794	Why then, by trying to protect the rights of the former class, should we reduce them to the level of the basest of mankind?
3794	Why, are not some fathers so cruel and so wicked that it is right and proper for their sons to turn away from them, and disown them?
3794	Why, do you suppose that it was given to him?
3794	Why, if you owed some wine to any man, and he bade you pour it into a net or a sieve, would you say that you had returned it?
3794	Why, then, did Socrates say this?
3794	Why, when you yourself were making Mamercus Scaurus consul, were you ignorant of his vices?
3794	Why?
3794	Would anyone have heard of Aristo and Gryllus except through Xenophon and Plato, their sons?
3794	Would it not, then, be more honourable to be deceived by some than to suspect all men of dishonesty?
3794	Yet there is a great difference between giving and receiving; how should there not be, seeing that these words are the converse of one another?
3794	Yet think whether it be not nearer the truth to regard all that I can do, and all that I have done, as mine, due to my own powers and my own will?
3794	Yet what credit is there in this?
3794	Yet who is so exalted, that fortune may not make him need the aid even of the lowliest?
3794	Yet, am I not to live with my preserver?
3794	Yet, often as it is the case, what can be more shameful than that there should be no difference between a benefit and hatred?
3794	Yet, pray, have they taken away the life which they gave?
3794	Yet, setting aside all this, would not the sun be a sight worthy to be contemplated and worshipped, if he did no more than rise and set?
3794	You ask,"What connection has this illustration with the subject?"
3794	You can not say"Why, what harm do I do him?"
3794	You might, moreover, find a great part of the human race guilty, for who is there who does not profit by his neighbour''s wants?
3794	You seem to say to me:"Why steer to seaward?
3794	You seem to say,"When shall I get free from this obligation?
3794	You, the slave of lust, of gluttony, of a harlot, nay, who are owned as a joint chattel by harlots, can you call anyone else a slave?
3794	am I not to accept it?
3794	and would this be so, if the act of giving did not itself give us pleasure?
3794	can hardly carry or remember, are those of friends?
3794	did he himself conceal them?
3794	did he wish to appear decent?
3794	do we bestow benefits upon trees when we tend them that they may not suffer from drought or from hardness of ground?
3794	do you not know that a debt can be paid even to a rich man?
3794	does it make any difference to us to whom we leave our property, seeing that we can not expect any return from any one?
3794	even if dutiful, does not think about it?
3794	even if moderate in his desires, does not look forward to it?
3794	for what do they impress their seals?
3794	for what does the sun make the day now longer and now shorter?
3794	for what is nature but God and divine reason, which pervades the universe and all its parts?
3794	for, as I have just said, what is there to prevent your returning the kindness even of those who enjoy the greatest prosperity?
3794	how long do you mean to forbid me to forget my adventure?
3794	how much more might I have earned if I had attached myself to So and so, or to So and so?
3794	how seldom does Fortune show judgment in her choice?
3794	interest?
3794	is Achilles timid?
3794	is it not to the door of some door- keeper, or to the gardens of some one who has not even a subordinate office?
3794	is it that his gratitude may win for him more friends and more benefits?
3794	is there to be one only for all, though the benefits which they have received are different?
3794	nay, who ever was ungrateful from any other motive than this?
3794	of him from whom I have received any kindness?
3794	of him who by his power of consolation brings back to the duties of life one who was plunged in grief, and eager to follow those whom he had lost?
3794	of him who holds you back when you would rush into crime?
3794	of him who strikes the sword from the hands of the suicide?
3794	or can you expect perfect loyalty from one who is forced to slip into your presence through a grudgingly- opened door?
3794	or for having rescued himself from brigands?
3794	or his grandfather?
3794	or his wife and his father- in- law?
3794	or if a law be passed forbidding any one to do what I had promised to do for him?
3794	or should the punishment be varying, greater or less according to the benefit which each has received?
3794	or the fasces?
3794	or the judgment- seat and car of triumph?
3794	or the purple- bordered robe?
3794	or upon his uncle?
3794	or would you be willing to return it in such a way that in the act of returning it was lost between you?"
3794	or would you do him these services and yet not give him anything?"
3794	out of the camp of the enemy and raised him to the consulate?
3794	shall I owe you nothing for it?
3794	shall the ungrateful man go unpunished?"
3794	tell me where I am to stop, how far I am to follow out the pedigree of the family?"
3794	that repose in which you are rotting and mouldering?
3794	that the fertility of the human race corresponds to the courses of the moon?
3794	that the sun by its revolution marks out the year, and that the moon, moving in a smaller orbit, marks out the months?
3794	the blood by whose circulation your vital warmth is maintained?
3794	the light by which you arrange and perform all the actions of your life?
3794	those meats which excite your palate by their delicate flavour after your hunger is appeased?
3794	those provocatives which rouse you when wearied with pleasure?
3794	though it be more useful, more creditable, more pleasant for him not to know his benefactor, will you not consent to stand aside?
3794	what are we to do, seeing that in some cases the benefit conferred is life, and things dearer than life?
3794	what young man, even if of innocent life, does not long for his father''s death?
3794	when a man is made happier by me and is freed from the greatest danger of unhappiness, does he not receive a benefit?
3794	whence come these innumerable delights of our eyes, our ears, and our minds?
3794	whence does he come?"
3794	whither are these men with their smart military- looking cloaks carrying you?
3794	who can bid us weigh dissimilar benefits one with another?
3794	who does not loathe the ungrateful man, useless as he is even to himself?
3794	why do you overwhelm him with reproaches?
3794	why do you set him free from his obligation?
3794	why should we decline to be its guardians?
3794	why, I pray you, whither are you being hurried by those bearers who carry your litter?
3794	why, as though you were dealing with a harsh usurer, are you in such a hurry to sign and seal an equivalent bond?
3794	why, what is there to boast of in having paid what you owe?
3794	would not the moon be worth looking at, even if it passed uselessly through the heavens?
3794	you ought to meet this with,"Have I, then, bestowed a benefit upon a father whom I do not know, whom I never thought of?"
31	Oedipus, Oedipus, why tarry we? 31 Why hurry headlong to thy fate, poor fool?"
31	( To ANTIGONE) Now answer this plain question, yes or no, Wast thou acquainted with the interdict?
31	1) Ill it is, stranger, to awake Pain that long since has ceased to ache, And yet I fain would hear-- OEDIPUS What thing?
31	1) Lady, lead indoors thy consort; wherefore longer here delay?
31	1) Sweet- voiced daughter of Zeus from thy gold- paved Pythian shrine Wafted to Thebes divine, What dost thou bring me?
31	1) Wast thou then sightless from thy birth?
31	1) Who is he by voice immortal named from Pythia''s rocky cell, Doer of foul deeds of bloodshed, horrors that no tongue can tell?
31	2) And next, unhappy man, thou hast shed blood?
31	2) Fear not, maids-- ANTIGONE Ah, whither flee?
31	2) Fight they or now prepare To fight?
31	2) Thy might, O Zeus, what mortal power can quell?
31	ANTIGONE Ah whither turn, O Zeus?
31	ANTIGONE And wherefore, father, dost thou summon him?
31	ANTIGONE But, brother, why shouldst thou be wroth again?
31	ANTIGONE For me?
31	ANTIGONE How knowest thou?
31	ANTIGONE I knew, all knew; how should I fail to know?
31	ANTIGONE My soul is fain-- ISMENE Is fain?
31	ANTIGONE Say, wilt thou aid me and abet?
31	ANTIGONE Shall I go on and ask about the place?
31	ANTIGONE What but the thought of our two brothers dead, The one by Creon graced with funeral rites, The other disappointed?
31	ANTIGONE What right has he to keep me from my own?
31	ANTIGONE What say''st thou, King?
31	ANTIGONE What solemn charge would''st thou impress on him?
31	ANTIGONE Who knows if this world''s crimes are virtues there?
31	ANTIGONE Why dally then?
31	ANTIGONE Wilt thou then bring to pass his prophecies Who threatens mutual slaughter to you both?
31	ANTIGONE Would''st thou do more than slay thy prisoner?
31	And now this proclamation of today Made by our Captain- General to the State, What can its purport be?
31	And now what mission summons thee from home, What news, Ismene, hast thou for thy father?
31	And yet how otherwise had I achieved A name so glorious as by burying A brother?
31	And yet what pleasure canst thou find In forcing friendship on unwilling foes?
31	Are not my teachers surer guides than thine-- Great Phoebus and the sire of Phoebus, Zeus?
31	Are they not vanity?
31	Are they true, are they false?
31	Are ye not ashamed, While the whole land lies striken, thus to voice Your private injuries?
31	Art thou not he who coming to the town of Cadmus freed us from the tax we paid To the fell songstress?
31	But if Betwixt this stranger there was aught in common With Laius, who more miserable than I, What mortal could you find more god- abhorred?
31	But say, Lady, who carried this report to Thebes?
31	But where''s the King?
31	By a god- sent, painless doom, poor soul?
31	CHORUS A father''s?
31	CHORUS And what death is she to die?
31	CHORUS Art he?
31	CHORUS But hath he still no respite from his pain?
31	CHORUS Grievous enough for all our tears and groans Our past calamities; what canst thou add?
31	CHORUS How right?
31	CHORUS How so?
31	CHORUS How so?
31	CHORUS How?
31	CHORUS How?
31	CHORUS Is he then gone?
31	CHORUS May I then say what seems next best to me?
31	CHORUS O doer of dread deeds, how couldst thou mar Thy vision thus?
31	CHORUS Surely, thou meanest not to slay them both?
31	CHORUS What canst thou further?
31	CHORUS What fresh woes bring''st thou to the royal house?
31	CHORUS What further duty would''st thou lay on us?
31	CHORUS What mean ye, maidens?
31	CHORUS What mean ye?
31	CHORUS What means this, sirrah?
31	CHORUS What would''st thou, stranger?
31	CHORUS What, has he gone, the unhappy man?
31	CHORUS What, wilt thou rob thine own son of his bride?
31	CHORUS Where are the maids and their attendant friends?
31	CHORUS Who can he be-- Zeus save us!--this old man?
31	CHORUS Who is the slayer, who the victim?
31	CHORUS Why then this alarm?
31	CHORUS Why then this roam?
31	CHORUS Will neither speak?
31	CREON Am I to rule for others, or myself?
31	CREON And am I wrong, if I maintain my rights?
31	CREON And as thy consort queen she shares the throne?
31	CREON And what the favor thou wouldst crave of me?
31	CREON And with you twain I share the triple rule?
31	CREON And yet wert bold enough to break the law?
31	CREON But how was she surprised and caught in the act?
31	CREON Did any dare pretend that it was I Prompted the seer to utter a forged charge?
31	CREON Dost know at whom thou glancest, me thy lord?
31	CREON Hast come to such a pass as threaten me?
31	CREON Hast thou no shame to differ from all these?
31	CREON Hast thou thy wits?
31	CREON I protest to these, Not thee, and for thine answer to thy kin, If e''er I take thee-- OEDIPUS Who against their will Could take me?
31	CREON I''faith thy wit forsook thee when thou mad''st Thy choice with evil- doers to do ill. ISMENE What life for me without my sister here?
31	CREON In what wise was her self- destruction wrought?
31	CREON Is not this maid an arrant law- breaker?
31	CREON Is that your counsel?
31	CREON Listen, O men of Athens, mark ye this?
31	CREON O reprobate, would''st wrangle with thy sire?
31	CREON Say, how didst thou arrest the maid, and where?
31	CREON Speak, girl, with head bent low and downcast eyes, Does thou plead guilty or deny the deed?
31	CREON Then let me ask thee, didst thou we d my sister?
31	CREON Thy Thebans?
31	CREON Unhappy man, will years ne''er make thee wise?
31	CREON Was his dead foeman not thy kinsman too?
31	CREON Were not his wits and vision all astray When upon me he fixed this monstrous charge?
31	CREON What is this?
31	CREON What is thy news?
31	CREON What say''st thou?
31	CREON What then''s thy will?
31	CREON What woe is lacking to my tale of woes?
31	CREON What would''st thou?
31	CREON What''s mean''st thou?
31	CREON What, shall the mob dictate my policy?
31	CREON What, would you have us at our age be schooled, Lessoned in prudence by a beardless boy?
31	CREON Which loses in this parley, I o''erthrown By thee, or thou who overthrow''st thyself?
31	CREON Why cast a slur on one by honoring one?
31	CREON Why not for me too?
31	CREON Why seek to probe and find the seat of pain?
31	CREON Why tidings, old Teiresias?
31	Can I wish that thou should''st touch One fallen like me to utter wretchedness, Corrupt and tainted with a thousand ills?
31	Can nothing melt thee, Or shake thy dogged taciturnity?
31	Can this be?
31	Child, who bare thee, nymph or goddess?
31	Come they from our sightless guest?
31	Come, answer this, didst thou detect in me Some touch of cowardice or witlessness, That made thee undertake this enterprise?
31	Comes she by chance or learning her son''s fate?
31	Did some Heliconian Oread give him thee, a new- born joy?
31	Did these things happen as I say, or no?
31	Did they not point at me as doomed to slay My father?
31	Didst hear and heed, Or art thou deaf when friends are banned as foes?
31	Do I wake or dream?
31	Does claim me too, O Death?
31	Dost know thy lineage?
31	Dost take my drift, or seem these words as vain As seemed our warnings when the plot was hatched?
31	Dost thou know the place?
31	Dost thou presume To approach my doors, thou brazen- faced rogue, My murderer and the filcher of my crown?
31	Father, speak, nor turn away, Hast thou no word, wilt thou dismiss me then In mute disdain, nor tell me why thou art wrath?
31	Find''st thou pleasure in these gibes?
31	First, I bid thee think, Would any mortal choose a troubled reign Of terrors rather than secure repose, If the same power were given him?
31	For what can wound so surely to the quick As a false friend?
31	For what of pain, affliction, outrage, shame, Is lacking in our fortunes, thine and mine?
31	GUARD Let me premise a word about myself?
31	GUARD Where, my lord?
31	Go, let her, if she will, Appeal to Zeus the God of Kindred, for If thus I nurse rebellion in my house, Shall not I foster mutiny without?
31	HAEMON What threat is this, vain counsels to reprove?
31	HAEMON When thou dost speak, must no man make reply?
31	HERDSMAN O best of masters, what is my offense?
31	HERDSMAN Why dost thou ask this question?
31	HERDSMAN Yon man?
31	Hapless child of hapless sire, Didst thou recklessly conspire, Madly brave the King''s decree?
31	Has Creon pitied me And sent me my two darlings?
31	Hast thou some pain unknown before, Or with the circling years renewest a penance of yore?
31	Have I found so?
31	Have not I more skill Than thou to draw the horoscope of Thebes?
31	He groaned and uttered then this bitter plaint:"Am I a prophet?
31	He the all- presumptuous man, Whither vanished?
31	Hereafter can I look to any god For succor, call on any man for help?
31	How can I now assent when a crime is on Oedipus laid?
31	How could I lead again An army that had seen their leader quail?
31	How could a title then have charms for me Above the sweets of boundless influence?
31	How could the soil thy father eared so long Endure to bear in silence such a wrong?
31	How, How, could I longer see when sight Brought no delight?
31	I adjure thee, tell me who Say, was it father, mother?
31	ISMENE Alas, my sister, what new fate************ Befalls us orphans desolate?
31	ISMENE But how, my rash, fond sister, in such case Can I do anything to make or mar?
31	ISMENE But, if the venture''s hopeless, why essay?
31	ISMENE How shall I unhappy fare, Friendless, helpless, how drag on A life of misery alone?
31	ISMENE In what bold venture?
31	ISMENE Is e''en this boon denied, to share thy lot?
31	ISMENE Know''st not-- beside-- ANTIGONE More must I hear?
31	ISMENE Nay, thou can''st not, dost not see-- ANTIGONE Sister, wherefore wroth with me?
31	ISMENE Sayest thou?
31	ISMENE What is it?
31	ISMENE What would life profit me bereft of thee?
31	ISMENE What, bury him despite the interdict?
31	ISMENE What, wilt thou slay thy own son''s plighted bride?
31	ISMENE Why return?
31	ISMENE Why taunt me?
31	ISMENE Wilt thou persist, though Creon has forbid?
31	If one should say, this is the handiwork Of some inhuman power, who could blame His judgment?
31	If sin like this to honor can aspire, Why dance I still and lead the sacred choir?
31	Is Death at work again, Stroke upon stroke, first son, then mother slain?
31	Is it a thunderbolt of Zeus or sleet Of arrowy hail?
31	Is it dread Of ill that moves you or a boon ye crave?
31	Is it meet Thus to insult me living, to my face?
31	Is it not arrant folly to pretend That gods would have a thought for this dead man?
31	Is it thy ears that suffer, or thy heart?
31	Is that clear and plain?
31	Is the same of whom the stranger speaks?
31	Is this the saddest path I ever trod?
31	JOCASTA And what of special import did I say?
31	JOCASTA But what provoked the quarrel?
31	JOCASTA He shall be brought; but wherefore summon him?
31	JOCASTA Misguided princes, why have ye upraised This wordy wrangle?
31	JOCASTA Of his own knowledge or upon report?
31	JOCASTA Say, did not I foretell this long ago?
31	JOCASTA Suppose him here, what wouldst thou learn of him?
31	JOCASTA Well, he shall come, but may not I too claim To share the burden of thy heart, my king?
31	JOCASTA Were both at fault?
31	JOCASTA What is it, Oedipus, that moves thee so?
31	JOCASTA What may it be?
31	JOCASTA What mean''st thou?
31	JOCASTA What say''st thou?
31	JOCASTA What was the tale?
31	JOCASTA Who is the man?
31	JOCASTA Why should a mortal man, the sport of chance, With no assured foreknowledge, be afraid?
31	Know''st not whate''er we do is done in love?
31	Learning may fixed decree anent thy bride, Thou mean''st not, son, to rave against thy sire?
31	MESSENGER A mystery, or may a stranger hear it?
31	MESSENGER And what of her can cause you any fear?
31	MESSENGER Dost thou not know thy fears are baseless all?
31	MESSENGER Lest through thy parents thou shouldst be accursed?
31	MESSENGER Was this the fear that exiled thee from home?
31	MESSENGER Well, thou mast then remember giving me A child to rear as my own foster- son?
31	MESSENGER Who may this woman be whom thus you fear?
31	MESSENGER Why, since I came to give thee pleasure, King, Have I not rid thee of this second fear?
31	Mind you, I speak as one who comes a stranger To this report, no less than to the crime; For how unaided could I track it far Without a clue?
31	Must thou live on to cast a slur on age?
31	Nymphs with whom he love to toy?
31	O children mine, Where are ye?
31	O forbear-- CHORUS What is it, old man, that thou wouldst conceal?
31	O with a gracious nod Grant us the nigh despaired- of boon we crave?
31	OEDIPUS A daughter''s yearning?
31	OEDIPUS A foundling or a purchased slave, this child?
31	OEDIPUS A vagrant shepherd journeying for hire?
31	OEDIPUS After what manner, stranger?
31	OEDIPUS Ah, why remind me of that ancient sore?
31	OEDIPUS And after I have gotten this pure draught?
31	OEDIPUS And can a son of mine have heard of this?
31	OEDIPUS And how long is it since these things befell?
31	OEDIPUS And is he living still for me to see him?
31	OEDIPUS And think you he will have such care or thought For the blind stranger as to come himself?
31	OEDIPUS And what was that?
31	OEDIPUS And when the embowered earth hath drunk thereof?
31	OEDIPUS And wherewith shall I fill it, Ere in its place I set it?
31	OEDIPUS And who could gain by such a one as I?
31	OEDIPUS And who could stay his choler when he heard How insolently thou dost flout the State?
31	OEDIPUS Art come, my child?
31	OEDIPUS Ask me not yet; tell me the build and height Of Laius?
31	OEDIPUS Bethink you that in seeking this ye seek In very sooth my death or banishment?
31	OEDIPUS But if thou leave me?
31	OEDIPUS But was no search and inquisition made?
31	OEDIPUS By treachery, or by sickness visited?
31	OEDIPUS Came there no news, no fellow- traveler To give some clue that might be followed up?
31	OEDIPUS Child of an old blind sire, Antigone, What region, say, whose city have we reached?
31	OEDIPUS Child, thou art here?
31	OEDIPUS Dare ye inquire concerning such a wretch?
31	OEDIPUS Daughter, what counsel should we now pursue?
31	OEDIPUS Did I not warn thee?
31	OEDIPUS Did any bandit dare so bold a stroke, Unless indeed he were suborned from Thebes?
31	OEDIPUS Did he at that time ever glance at me?
31	OEDIPUS Did the same prophet then pursue his craft?
31	OEDIPUS Didst give this man the child of whom he asks?
31	OEDIPUS Didst thou or didst thou not advise that I Should call the priest?
31	OEDIPUS Dost know what grace thou cravest?
31	OEDIPUS Doth any bystander among you know The herd he speaks of, or by seeing him Afield or in the city?
31	OEDIPUS Forbear, nor urge me further to reveal-- CHORUS Why this reluctance?
31	OEDIPUS From whom of these our townsmen, and what house?
31	OEDIPUS Had he but few attendants or a train Of armed retainers with him, like a prince?
31	OEDIPUS Haply he is at hand or in the house?
31	OEDIPUS Hast thou indeed then entertained a hope The gods at last will turn and rescue me?
31	OEDIPUS Hast thou my child?
31	OEDIPUS Hath Phoebus spoken thus concerning me?
31	OEDIPUS Hear ye, my daughters, what these strangers say?
31	OEDIPUS Her plight and mine?
31	OEDIPUS How baseless, if I am their very son?
31	OEDIPUS How call you then the place wherein we bide?
31	OEDIPUS How keep you then your troth?
31	OEDIPUS How runs the oracle?
31	OEDIPUS How so, old man?
31	OEDIPUS How wilt thou act then?
31	OEDIPUS Is the prince coming?
31	OEDIPUS Is this a plot of Creon, or thine own?
31	OEDIPUS Know''st one of Laius''-- CHORUS Ha?
31	OEDIPUS Madam, dost know the man we sent to fetch?
31	OEDIPUS May I sit down?
31	OEDIPUS Mean they to shroud my bones in Theban dust?
31	OEDIPUS Might one be sent from you to summon him?
31	OEDIPUS Must I endure this fellow''s insolence?
31	OEDIPUS Must ye hear more?
31	OEDIPUS My children, latest born to Cadmus old, Why sit ye here as suppliants, in your hands Branches of olive filleted with wool?
31	OEDIPUS My savior?
31	OEDIPUS My sire no more to me than one who is naught?
31	OEDIPUS My wife, my queen, Jocasta, why hast thou Summoned me from my palace?
31	OEDIPUS O daughter, what will hap anon?
31	OEDIPUS O shameless railer, think''st thou this abuse Defames my grey hairs rather than thine own?
31	OEDIPUS O what avails renown or fair repute?
31	OEDIPUS Pouring it from the urns whereof ye spake?
31	OEDIPUS Ruled by a king or by the general voice?
31	OEDIPUS Say to what should I consent?
31	OEDIPUS Say, friends, can any look or voice Or touch of love henceforth my heart rejoice?
31	OEDIPUS Shall I go further?
31	OEDIPUS Sirrah, what mak''st thou here?
31	OEDIPUS Slave- born or one of Laius''own race?
31	OEDIPUS Stay where I now am?
31	OEDIPUS Tell me how long is it since Laius... CREON Since Laius...?
31	OEDIPUS Tell me the awful name I should invoke?
31	OEDIPUS The king who ruled the country long ago?
31	OEDIPUS Then there Thou must have known yon man, at least by fame?
31	OEDIPUS Think''st thou for aye unscathed to wag thy tongue?
31	OEDIPUS Thou sayest there are dwellers in these parts?
31	OEDIPUS Thy valiant brothers, where are they at need?
31	OEDIPUS Was he within his palace, or afield, Or traveling, when Laius met his fate?
31	OEDIPUS What ails thee?
31	OEDIPUS What brought thee, daughter?
31	OEDIPUS What didst thou give it then to this old man?
31	OEDIPUS What expiation means he?
31	OEDIPUS What further still?
31	OEDIPUS What gain they, if I lay outside?
31	OEDIPUS What is his country?
31	OEDIPUS What is it, son of Aegeus?
31	OEDIPUS What is the site, to what god dedicate?
31	OEDIPUS What led thee to explore those upland glades?
31	OEDIPUS What next?
31	OEDIPUS What now, Antigone?
31	OEDIPUS What oracles?
31	OEDIPUS What power hast thou to execute this threat?
31	OEDIPUS What reason had he then to call me son?
31	OEDIPUS What say''st thou?
31	OEDIPUS What sayest thou--"parents"?
31	OEDIPUS What seeks he?
31	OEDIPUS What speech?
31	OEDIPUS What trouble can have hindered a full quest, When royalty had fallen thus miserably?
31	OEDIPUS What was thy business?
31	OEDIPUS What weird?
31	OEDIPUS What were the pastures thou didst most frequent?
31	OEDIPUS What, did another find me, not thyself?
31	OEDIPUS What, moving hitherward and on his way?
31	OEDIPUS What?
31	OEDIPUS When what conjunction comes to pass, my child?
31	OEDIPUS Whence came it?
31	OEDIPUS Where are they?
31	OEDIPUS Where are ye then?
31	OEDIPUS Where art thou, daughter?
31	OEDIPUS Where did this happen?
31	OEDIPUS Where is he, strangers, he who sways the realm?
31	OEDIPUS Who did it?
31	OEDIPUS Who is this man, and what his news for me?
31	OEDIPUS Who is this monarch, great in word and might?
31	OEDIPUS Who may he be?
31	OEDIPUS Who was he?
31	OEDIPUS Who was thy teacher?
31	OEDIPUS Whom can he mean, the miscreant thus denounced?
31	OEDIPUS Why failed the seer to tell his story_ then_?
31	OEDIPUS Why for such a knave?
31	OEDIPUS Why this appeal, my daughter?
31	OEDIPUS With what intent, my daughter?
31	OEDIPUS With what intent?
31	OEDIPUS Ye hear his words?
31	OEDIPUS Yea, were it lawful-- but''tis rather here-- THESEUS What wouldst thou here?
31	OEDIPUS Yes, a murderer, but know-- CHORUS What canst thou plead?
31	Of did Loxias beget thee, for he haunts the upland wold; Or Cyllene''s lord, or Bacchus, dweller on the hilltops cold?
31	Or haply now we see fulfilled What fate long time hath willed?
31	Or know''st thou what thou say''st?
31	POLYNEICES What would''st thou, sweet Antigone?
31	POLYNEICES''Tis shame to live in exile, and shall I The elder bear a younger brother''s flouts?
31	Proof is there none: how then can I challenge our King''s good name, How in a blood- feud join for an untracked deed of shame?
31	STRANGER How can he profit from a sightless man?
31	STRANGER What word is this?
31	STRANGER Wherefore?
31	Say you''twas done at my desire, a grace Which the state, yielding to my wish, allowed?
31	Say, am I vile?
31	Say, didst thou too abet This crime, or dost abjure all privity?
31	Say, is it fit To slay anew a man already slain?
31	Say, sirrah, hast thou ever proved thyself A prophet?
31	Seems it not cruel this reproach I cast On thee and on myself and all the race?
31	Shall mortals not yield to thee?
31	She or a stranger?
31	TEIRESIAS Didst miss my sense wouldst thou goad me on?
31	TEIRESIAS How far good counsel is the best of goods?
31	TEIRESIAS In reading riddles who so skilled as thou?
31	TEIRESIAS Is it so?
31	TEIRESIAS Must I say more to aggravate thy rage?
31	THESEUS Ask not what?
31	THESEUS How sayest thou they signify their will?
31	THESEUS Thou cravest life''s last service; all before-- Is it forgotten or of no account?
31	THESEUS Thou meanest that betwixt thy sons and me?
31	THESEUS What ails thee now?
31	THESEUS What are they threatened by the oracle?
31	THESEUS What can beget ill blood''twixt them and me?
31	THESEUS What dost thou then decide-- to come with me?
31	THESEUS What is it thou fear''st?
31	THESEUS What is this wrong and who hath wrought it?
31	THESEUS What means this?
31	THESEUS What profit dost thou proffer to have brought?
31	THESEUS What sign assures thee that thine end is near?
31	THESEUS What then can be this more than mortal grief?
31	THESEUS What, son of Laius, hath chanced of new?
31	THESEUS When may we hope to reap the benefit?
31	THESEUS Who can he be that I should frown on him?
31	THESEUS Who could reject The proffered amity of such a friend?
31	THESEUS Wouldst tell the old misfortune of thy race?
31	The end, ah where?
31	Therefore are they haling thee?
31	Thou must not stay, Come, come away, Tired wanderer, dost thou heed?
31	Thus branded as a felon by myself, How had I dared to look you in the face?
31	Thus sprung why should I fear to trace my birth?
31	To banish me the land?
31	To hear him then, what harm?
31	To tell him aught or urge his coming?
31	Was ever fate like mine?
31	Was he still in manhood''s prime?
31	Wast thou once of Laius''house?
31	What ailed thee?
31	What can I say or think?
31	What can I, a feeble man?
31	What cause has he to trust me?
31	What demon goaded thee?
31	What doth the lightning- flash portend?
31	What glory wilt thou win By slaying twice the slain?
31	What has chanced?
31	What has shocked and startled thee?
31	What hath been uttered, child?
31	What have I done?
31	What is forward?
31	What is in thy thought?
31	What is the law I call in aid?
31	What is this word he saith, This woeful messenger?
31	What is this?
31	What matter?
31	What means this reek of incense everywhere, And everywhere laments and litanies?
31	What mischance Has reft thee of thy reason?
31	What more remains to crown my agony?
31	What of that?
31	What ordinance of heaven have I transgressed?
31	What profit from thy country''s ruin comes?
31	What say I?
31	What say I?
31	What sign convinces thee?
31	What spasms athwart me shoot, What pangs of agonizing memory?
31	What strange vision meets my eyes, Fills me with a wild surprise?
31	What tongue can tell That sight ineffable?
31	What''s amiss?
31	What, I marvel, pondering?
31	What, born as mine were born?
31	When the King saw him, with a terrible groan He moved towards him, crying,"O my son What hast thou done?
31	When the riddling Sphinx was here Why hadst thou no deliverance for this folk?
31	Whence this madness?
31	Where in the wide world to find The far, faint traces of a bygone crime?
31	Where is he?
31	Wherefore call Us, his elders, one and all, Bidding us with him debate, On some grave concern of State?
31	Wherefore should''st thou die?
31	Who begat me, speak?
31	Who can it be?
31	Who has a higher claim that thou to hear My tale of dire adventures?
31	Who hath dared to do this thing?
31	Who now more desolate, Whose tale more sad than thine, whose lot more dire?
31	Who of all our townsmen gazed not on his fame with envious eyes?
31	Who so fit As peacemaker to reconcile your feud?
31	Who then will we d you?
31	Who when such deeds are done Can hope heaven''s bolts to shun?
31	Who will provide today with scanted dole This wanderer?
31	Whose messenger art thou?
31	Why ask Thus idly what from me thou shalt not learn?
31	Why didst thou harbor me, Cithaeron, why Didst thou not take and slay me?
31	Why should I leave the better, choose the worse?
31	Why should we gloze and flatter, to be proved Liars hereafter?
31	Why silent?
31	Why so loth to hear him?
31	Why then, thou askest, am I here today?
31	Why this despondency?
31	Why this melancholy mood?
31	Why this summons?
31	Will nothing loose thy tongue?
31	Wither roam O''er land or sea in our distress Eating the bread of bitterness?
31	Would''st lay an hand on me?
31	Would''st thou know again the man?
31	Wouldst thou betray us and destroy the State?
31	Yet am I then A villain born because in self- defense, Striken, I struck the striker back again?
31	You would have me yield?
31	[ 6] OEDIPUS And who hath told thee what thou tell''st me, child?
31	[ Enter ANTIGONE and ISMENE with THESEUS] OEDIPUS Where, where?
31	[ Enter CREON] CREON Why is my presence timely?
31	[ Enter CREON] My royal cousin, say, Menoeceus''child, What message hast thou brought us from the god?
31	[ Enter THESEUS] THESEUS Wherefore again this general din?
31	[ Enter THESEUS] THESEUS Why this outcry?
31	[ Exit EURYDICE] CHORUS What makest thou of this?
31	[ Exit JOCASTA] CHORUS Why, Oedipus, why stung with passionate grief Hath the queen thus departed?
31	[ Exit STRANGER] OEDIPUS Tell me, my daughter, has the stranger gone?
31	_ They_ never raised a hand, When I their sire was thrust from hearth and home, When I was banned and banished, what recked they?
31	am not I a Theban too?
31	but say, will any dare, Hearing his prophecy, to follow thee?
31	by his father''s or his own?
31	can it be my pretty ones Whose sobs I hear?
31	canst thou not see That e''en this question irks me?
31	doth any know and lay to heart-- CREON Is this the prelude to some hackneyed saw?
31	from what harm?
31	he cried,"Where is the wife, no wife, the teeming womb That bore a double harvest, me and mine?"
31	how came she by her death?
31	how can I brook On thy misery to look?
31	how must I end the ritual?
31	how wast thou employed?
31	in what way?
31	is he dead, the sire of Oedipus?
31	is not aged Polybus still king?
31	she, she gave it thee?
31	was it thine, or given to thee?
31	was not Polybus my sire?
31	what ailed me then?
31	what man dost thou mean?
31	what say ye, child?
31	what sayest thou?
31	what the suitor''s prayer?
31	what words to accost him can I find?
31	what wouldst thou further learn?
31	where shall I fly, where find Succor from gods or men?
31	wherefore was I called away From the altar of Poseidon, lord of your Colonus?
31	why should one regard The Pythian hearth or birds that scream i''the air?
31	will no messenger Go summon hither Theseus my best friend?
31	ye will not surely play me false?
1726	''And he who remembers, remembers that which he sees and knows?''
1726	''And he who sees knows?''
1726	''And if you say"Yes,"the tongue will escape conviction but not the mind, as Euripides would say?''
1726	''But Protagoras will retort:"Can anything be more or less without addition or subtraction?"''
1726	''But if he closes his eyes, does he not remember?''
1726	''Excellent; I want you to grow, and therefore I will leave that answer and ask another question: Is not seeing perceiving?''
1726	''That I should expect; but why did he not remain at Megara?''
1726	''What do you mean, Socrates?''
1726	''What do you mean?''
1726	''What may that be?''
1726	''Why, Socrates, how can you argue at all without using them?''
1726	( b) Would he have based the relativity of knowledge on the Heraclitean flux?
1726	( c) Would he have asserted the absoluteness of sensation at each instant?
1726	--That will be our answer?
1726	Am I not right, Theaetetus, and is not this your new- born child, of which I have delivered you?
1726	Am I not right?
1726	Am I not right?
1726	And could you repeat the conversation?''
1726	And do you not like the taste of them in the mouth?
1726	And has Plato kept altogether clear of a confusion, which the analogous word logos tends to create, of a proposition and a definition?
1726	And how can any one be ignorant of either of them, and yet know both of them?
1726	And if they differ in opinion, which of them is likely to be right; or are they both right?
1726	And is not the confusion increased by the use of the analogous term''elements,''or''letters''?
1726	And now, what are you saying?--Are there two sorts of opinion, one true and the other false; and do you define knowledge to be the true?
1726	And so we must ask again, What is knowledge?
1726	And so you are satisfied that false opinion is heterodoxy, or the thought of something else?
1726	And so, Theaetetus, knowledge is neither sensation nor true opinion, nor yet definition and explanation accompanying and added to true opinion?
1726	And the same of perceiving: do you understand me?
1726	And therefore let us draw nearer, as the advocate of Protagoras desires; and give the truth of the universal flux a ring: is the theory sound or not?
1726	And what other case is conceivable, upon the supposition that we either know or do not know all things?
1726	And yet is not the all that of which nothing is wanting?
1726	Are its movements identical with those of the body, or only preconcerted and coincident with them, or is one simply an aspect of the other?
1726	Are not these speculations charming, Theaetetus, and very good for a person in your interesting situation?
1726	Are you so profoundly convinced of this?
1726	Are you still in labour, or have you brought all you have to say about knowledge to the birth?
1726	But I should like to know, Socrates, whether you mean to say that all this is untrue?''
1726	But are we not inverting the natural order in looking for opinion before we have found knowledge?
1726	But did you ever say to yourself, that good is evil, or evil good?
1726	But do you begin to see what is the explanation of this perplexity on the hypothesis which we attribute to Protagoras?
1726	But have we not escaped one difficulty only to encounter a greater?
1726	But here we are met by a singular difficulty: How is false opinion possible?
1726	But how can he who knows the forms of knowledge and the forms of ignorance imagine one to be the other?
1726	But how can the syllable be known if the letter remains unknown?
1726	But how is false opinion possible?
1726	But if knowledge is perception, how can we distinguish between the true and the false in such cases?
1726	But is true opinion really distinct from knowledge?
1726	But may there not be''heterodoxy,''or transference of opinion;--I mean, may not one thing be supposed to be another?
1726	But still an old difficulty recurs; we ask ourselves,''How is false opinion possible?''
1726	But tell me, Socrates, in heaven''s name, is this, after all, not the truth?
1726	But then, as Plato asks,--and we must repeat the question,--What becomes of the mind?
1726	But what is SO?
1726	But what is the third definition?
1726	But when the word''knowledge''was found how was it to be explained or defined?
1726	But why did he go on, instead of stopping at Megara?
1726	But would this hold in any parallel case?
1726	But, as we are at our wits''end, suppose that we do a shameless thing?
1726	But, seeing that we are no great wits, shall I venture to say what knowing is?
1726	Can a man see and see nothing?
1726	Can a whole be something different from the parts?
1726	Can two unknowns make a known?
1726	Can we answer that question?
1726	Can we suppose one set of feelings or one part of the mind to interpret another?
1726	Could he have pretended to cite from a well- known writing what was not to be found there?
1726	Did Protagoras merely mean to assert the relativity of knowledge to the human mind?
1726	Did you ever hear that too?
1726	Do we not seem to perceive instinctively and as an act of sense the differences of articulate speech and of musical notes?
1726	Do you agree?
1726	Do you know the original principle on which the doctrine of Protagoras is based?''
1726	Do you see, Theaetetus, the bearings of this tale on the preceding argument?
1726	Do you suppose that what is one is ever to be found among non- existing things?
1726	Does it differ as subject and object in the same manner?
1726	Does not explanation appear to be of this nature?
1726	EUCLID: Have you only just arrived from the country, Terpsion?
1726	Even in sleep, did you ever imagine that odd was even?
1726	For an objection occurs to him:--May there not be errors where there is no confusion of mind and sense?
1726	For how can the exchange of two kinds of knowledge ever become false opinion?
1726	For how can we know a compound of which the simple elements are unknown to us?
1726	For if the Heraclitean flux is extended to every sort of change in every instant of time, how can any thought or word be detained even for an instant?
1726	For must not opinion be equally expressed in a proposition?
1726	He asks whether a man can know and not know at the same time?
1726	How can a man understand the name of anything, when he does not know the nature of it?
1726	How can you or any one maintain the contrary?
1726	How is this?
1726	How will Protagoras answer this argument?
1726	I dare say that you agree with me, do you not?
1726	I have, I fear, a tedious way of putting a simple question, which is only, whether a man who has learned, and remembers, can fail to know?
1726	I hope, Theodorus, that I am not betrayed into rudeness by my love of conversation?
1726	I suppose, Theodorus, that you have never seen them in time of peace, when they discourse at leisure to their disciples?
1726	I will endeavour, however, to explain what I believe to be my meaning: When you speak of cobbling, you mean the art or science of making shoes?
1726	I will make my meaning clearer by an example:--You admit that there is an art of arithmetic?
1726	If all that exists in time is illusion, we may well ask with Plato,''What becomes of the mind?''
1726	In what does this differ from the saying of Theaetetus?
1726	Is he to be reared in any case, and not exposed?
1726	Is it not one which would task the powers of men perfect in every way?
1726	Is it not so?
1726	Is not the world full of men in their several employments, who are looking for teachers and rulers of themselves and of the animals?
1726	Is not this a"reductio ad absurdum"of the hypothesis that knowledge is sensible perception?
1726	Is the introspecting thought the same with the thought which is introspected?
1726	Is the mind active or passive, or partly both?
1726	Is there any stopping in the act of seeing and hearing?
1726	Is there only one kind of motion, or, as I rather incline to think, two?
1726	Is there some other form of knowledge which distinguishes them?
1726	Let us grant what you say-- then, according to you, he who takes ignorance will have a false opinion-- am I right?
1726	Man, he says, is the measure of all things, of the existence of things that are, and of the non- existence of things that are not:--You have read him?
1726	Must he not be talking''ad captandum''in all this?
1726	Must he not see, hear, or touch some one existing thing?
1726	Nay, not even in sleep, did you ever venture to say to yourself that odd is even, or anything of the kind?
1726	O Theaetetus, are not these speculations sweet as honey?
1726	O Theodorus, do you think that there is any use in proceeding when the danger is so great?
1726	Once more then, Theaetetus, I repeat my old question--"What is knowledge?"
1726	Once more, then, Theaetetus, I repeat my old question,''What is knowledge?''
1726	Or again, if we see letters which we do not understand, shall we say that we do not see them?
1726	Or are they both right?--he will have a heat and fever in his own judgment, and not have a fever in the physician''s judgment?
1726	Or did any man in his senses ever fancy that an ox was a horse, or that two are one?
1726	Or did he mean to deny that there is an objective standard of truth?
1726	Or where is the spectator having any right to censure or control us, as he might the poets?
1726	Or would he admit that a man is one at all, and not rather many and infinite as the changes which take place in him?
1726	Or would he hesitate to acknowledge that the same man may know and not know the same thing?
1726	Or would you say that a whole, although formed out of the parts, is a single notion different from all the parts?
1726	Or, if he is afraid of making this admission, would he ever grant that one who has become unlike is the same as before he became unlike?
1726	Plato discards both figures, as not really solving the question which to us appears so simple:''How do we make mistakes?''
1726	Rather would it not be true that it never appears exactly the same to you, because you are never exactly the same?
1726	SOCRATES: According to this new view, the whole is supposed to differ from all?
1726	SOCRATES: Again, in speaking of all( in the plural) is there not one thing which we express?
1726	SOCRATES: Again, the number of the acre and the acre are the same; are they not?
1726	SOCRATES: Am I talking nonsense, then?
1726	SOCRATES: And I dare say too, or rather I am absolutely certain, that the midwives know better than others who is pregnant and who is not?
1726	SOCRATES: And I who am the patient, and that which is the agent, will produce something different in each of the two cases?
1726	SOCRATES: And also that different combinations will produce results which are not the same, but different?
1726	SOCRATES: And another and another?
1726	SOCRATES: And are you still in labour and travail, my dear friend, or have you brought all that you have to say about knowledge to the birth?
1726	SOCRATES: And astronomy and harmony and calculation?
1726	SOCRATES: And by wisdom the wise are wise?
1726	SOCRATES: And can a man attain truth who fails of attaining being?
1726	SOCRATES: And can he who misses the truth of anything, have a knowledge of that thing?
1726	SOCRATES: And did you find such a class?
1726	SOCRATES: And do we mean by a syllable two letters, or if there are more, all of them, or a single idea which arises out of the combination of them?
1726	SOCRATES: And do you mean by conceiving, the same which I mean?
1726	SOCRATES: And do you not remember that in your case and in that of others this often occurred in the process of learning to read?
1726	SOCRATES: And do you suppose that with women the case is otherwise?
1726	SOCRATES: And does he not allow that his own opinion is false, if he admits that the opinion of those who think him false is true?
1726	SOCRATES: And does not he who thinks some one thing, think something which is?
1726	SOCRATES: And does not he who thinks, think some one thing?
1726	SOCRATES: And does not my art show that you have brought forth wind, and that the offspring of your brain are not worth bringing up?
1726	SOCRATES: And does she not perceive the hardness of that which is hard by the touch, and the softness of that which is soft equally by the touch?
1726	SOCRATES: And have you never heard, simpleton, that I am the son of a midwife, brave and burly, whose name was Phaenarete?
1726	SOCRATES: And he can reckon abstract numbers in his head, or things about him which are numerable?
1726	SOCRATES: And he who hears anything, hears some one thing, and hears that which is?
1726	SOCRATES: And he who thinks of nothing, does not think at all?
1726	SOCRATES: And he who touches anything, touches something which is one and therefore is?
1726	SOCRATES: And how about Protagoras himself?
1726	SOCRATES: And if any one were to ask you: With what does a man see black and white colours?
1726	SOCRATES: And if he closed his eyes, would he forget?
1726	SOCRATES: And if our recent definition holds, every man knows that which he has seen?
1726	SOCRATES: And if they are to be in motion, and nothing is to be devoid of motion, all things must always have every sort of motion?
1726	SOCRATES: And if unlike, they are other?
1726	SOCRATES: And if we found that he was, we should take his word; and if not, not?
1726	SOCRATES: And in each form of expression we spoke of all the six?
1726	SOCRATES: And in like manner be may enumerate without knowing them the second and third and fourth syllables of your name?
1726	SOCRATES: And in that case, when he knows the order of the letters and can write them out correctly, he has right opinion?
1726	SOCRATES: And is Theodorus a painter?
1726	SOCRATES: And is he an astronomer and calculator and musician, and in general an educated man?
1726	SOCRATES: And is it not shameless when we do not know what knowledge is, to be explaining the verb''to know''?
1726	SOCRATES: And is memory of something or of nothing?
1726	SOCRATES: And is not a whole likewise that from which nothing is absent?
1726	SOCRATES: And is not the bodily habit spoiled by rest and idleness, but preserved for a long time by motion and exercise?
1726	SOCRATES: And is not this also the reason why they are simple and indivisible?
1726	SOCRATES: And is that different in any way from knowledge?
1726	SOCRATES: And is the discovery of the nature of knowledge so small a matter, as just now said?
1726	SOCRATES: And is truth or falsehood to be determined by duration of time?
1726	SOCRATES: And may not the same be said of madness and other disorders?
1726	SOCRATES: And must therefore be admitted to be unlike?
1726	SOCRATES: And of true opinion also?
1726	SOCRATES: And seeing is knowing, and therefore not- seeing is not- knowing?
1726	SOCRATES: And so, when the question is asked, What is knowledge?
1726	SOCRATES: And that I myself practise midwifery?
1726	SOCRATES: And that both are two and each of them one?
1726	SOCRATES: And that either of them is different from the other, and the same with itself?
1726	SOCRATES: And that is six?
1726	SOCRATES: And that which he does not know will sometimes not be perceived by him and sometimes will be perceived and only perceived?
1726	SOCRATES: And the army is the number of the army; and in all similar cases, the entire number of anything is the entire thing?
1726	SOCRATES: And the number of each is the parts of each?
1726	SOCRATES: And the number of the stadium in like manner is the stadium?
1726	SOCRATES: And the race of animals is generated in the same way?
1726	SOCRATES: And the truth of Protagoras being doubted by all, will be true neither to himself to any one else?
1726	SOCRATES: And therefore not in science or knowledge?
1726	SOCRATES: And they are moved in both those ways which we distinguished, that is to say, they move in place and are also changed?
1726	SOCRATES: And to reckon is simply to consider how much such and such a number amounts to?
1726	SOCRATES: And to which class would you refer being or essence; for this, of all our notions, is the most universal?
1726	SOCRATES: And what name would you give to seeing, hearing, smelling, being cold and being hot?
1726	SOCRATES: And what of the mental habit?
1726	SOCRATES: And what would you say of perceptions, such as sight and hearing, or any other kind of perception?
1726	SOCRATES: And when you speak of carpentering, you mean the art of making wooden implements?
1726	SOCRATES: And who could take up arms against such a great army having Homer for its general, and not appear ridiculous?
1726	SOCRATES: And would you call the two processes by the same name, when there is so great a difference between them?
1726	SOCRATES: And would you not say that persuading them is making them have an opinion?
1726	SOCRATES: And would you not say the same of Socrates sleeping and waking, or in any of the states which we were mentioning?
1726	SOCRATES: And would you say that all and the whole are the same, or different?
1726	SOCRATES: And would you say the same of the noble and base, and of good and evil?
1726	SOCRATES: And would you say this also of like and unlike, same and other?
1726	SOCRATES: And you allow and maintain that true opinion, combined with definition or rational explanation, is knowledge?
1726	SOCRATES: And you would admit that there is such a thing as memory?
1726	SOCRATES: And, in order to avoid this, we suppose it to be different from them?
1726	SOCRATES: Attend to what follows: must not the perfect arithmetician know all numbers, for he has the science of all numbers in his mind?
1726	SOCRATES: But all the parts are admitted to be the all, if the entire number is the all?
1726	SOCRATES: But although we admit that he has right opinion, he will still be without knowledge?
1726	SOCRATES: But can he be ignorant of either singly and yet know both together?
1726	SOCRATES: But can you certainly determine by any other means which of these opinions is true?
1726	SOCRATES: But if it be one and indivisible, then the syllables and the letters are alike undefined and unknown, and for the same reason?
1726	SOCRATES: But if letters are not parts of syllables, can you tell me of any other parts of syllables, which are not letters?
1726	SOCRATES: But is a part a part of anything but the whole?
1726	SOCRATES: But is the aim attained always?
1726	SOCRATES: But is there any parallel to this?
1726	SOCRATES: But may not the following be the description of what we express by this name?
1726	SOCRATES: But must not the mind, or thinking power, which misplaces them, have a conception either of both objects or of one of them?
1726	SOCRATES: But surely he can not suppose what he knows to be what he does not know, or what he does not know to be what he knows?
1726	SOCRATES: But then, my boy, how can any one contend that knowledge is perception, or that to every man what appears is?
1726	SOCRATES: But through what do you perceive all this about them?
1726	SOCRATES: But were we not saying that when a thing has parts, all the parts will be a whole and all?
1726	SOCRATES: But when I am sick, the wine really acts upon another and a different person?
1726	SOCRATES: Can a man see something and yet see nothing?
1726	SOCRATES: Capital; and what followed?
1726	SOCRATES: Do you hear, Theaetetus, what Theodorus says?
1726	SOCRATES: Do you see another question which can be raised about these phenomena, notably about dreaming and waking?
1726	SOCRATES: Does he not say that things are to you such as they appear to you, and to me such as they appear to me, and that you and I are men?
1726	SOCRATES: Either together or in succession?
1726	SOCRATES: Exactly; and I want you to consider whether this does not imply that the twelve in the waxen block are supposed to be eleven?
1726	SOCRATES: Excellent; but then, how did he distinguish between things which are and are not''knowable''?
1726	SOCRATES: He knows, that is, the S and O?
1726	SOCRATES: He then who sees some one thing, sees something which is?
1726	SOCRATES: He who knows, can not but know; and he who does not know, can not know?
1726	SOCRATES: He will certainly not think that he has a false opinion?
1726	SOCRATES: He will think that his opinion is true, and he will fancy that he knows the things about which he has been deceived?
1726	SOCRATES: Herein lies the difficulty which I can never solve to my satisfaction-- What is knowledge?
1726	SOCRATES: How about sounds and colours: in the first place you would admit that they both exist?
1726	SOCRATES: How can the exchange of one knowledge for another ever become false opinion?
1726	SOCRATES: How then, Protagoras, would you have us treat the argument?
1726	SOCRATES: How then, if I never err, and if my mind never trips in the conception of being or becoming, can I fail of knowing that which I perceive?
1726	SOCRATES: I think so too; for, suppose that some one asks you to spell the first syllable of my name:--Theaetetus, he says, what is SO?
1726	SOCRATES: I wish that you would give me a similar definition of the S. THEAETETUS: But how can any one, Socrates, tell the elements of an element?
1726	SOCRATES: If a man has both of them in his thoughts, he can not think that the one of them is the other?
1726	SOCRATES: If they only moved in place and were not changed, we should be able to say what is the nature of the things which are in motion and flux?
1726	SOCRATES: If you have any thought about both of them, this common perception can not come to you, either through the one or the other organ?
1726	SOCRATES: If, then, anything happens to become like or unlike itself or another, when it becomes like we call it the same-- when unlike, other?
1726	SOCRATES: In both cases you define the subject matter of each of the two arts?
1726	SOCRATES: In the first place, I should like to ask what you learn of Theodorus: something of geometry, perhaps?
1726	SOCRATES: Is he a geometrician?
1726	SOCRATES: Is it still worth our while to resume the discussion touching opinion?
1726	SOCRATES: It is possible then upon your view for the mind to conceive of one thing as another?
1726	SOCRATES: Let me offer an illustration: Suppose that a person were to ask about some very trivial and obvious thing-- for example, What is clay?
1726	SOCRATES: Let us take them and put them to the test, or rather, test ourselves:--What was the way in which we learned letters?
1726	SOCRATES: Let us take you and me, or anything as an example:--There is Socrates in health, and Socrates sick-- Are they like or unlike?
1726	SOCRATES: May we not pursue the image of the doves, and say that the chase after knowledge is of two kinds?
1726	SOCRATES: Neither, if he has one of them only in his mind and not the other, can he think that one is the other?
1726	SOCRATES: Nor of any other science?
1726	SOCRATES: Of things learned and perceived, that is?
1726	SOCRATES: Often a man remembers that which he has seen?
1726	SOCRATES: Once more we shall have to begin, and ask''What is knowledge?''
1726	SOCRATES: Or that anything appears the same to you as to another man?
1726	SOCRATES: Perception would be the collective name of them?
1726	SOCRATES: Quite true, Theaetetus, and therefore, according to our present view, a syllable must surely be some indivisible form?
1726	SOCRATES: Shall I tell you the reason?
1726	SOCRATES: Shall I tell you, Theodorus, what amazes me in your acquaintance Protagoras?
1726	SOCRATES: Shall we say that we know every thing which we see and hear?
1726	SOCRATES: Tell me, now-- How in that case could I have formed a judgment of you any more than of any one else?
1726	SOCRATES: That is good news; whose son is he?
1726	SOCRATES: That is of six?
1726	SOCRATES: That was my reason for asking how we ought to speak when an arithmetician sets about numbering, or a grammarian about reading?
1726	SOCRATES: The wine which I drink when I am in health, appears sweet and pleasant to me?
1726	SOCRATES: Then as many things as have parts are made up of parts?
1726	SOCRATES: Then do we not come back to the old difficulty?
1726	SOCRATES: Then false opinion has no existence in us, either in the sphere of being or of knowledge?
1726	SOCRATES: Then he who does not know what science or knowledge is, has no knowledge of the art or science of making shoes?
1726	SOCRATES: Then he who thinks of that which is not, thinks of nothing?
1726	SOCRATES: Then he will think that he has captured knowledge and not ignorance?
1726	SOCRATES: Then in predicating the word''all''of things measured by number, we predicate at the same time a singular and a plural?
1726	SOCRATES: Then is not the syllable in the same case as the elements or letters, if it has no parts and is one form?
1726	SOCRATES: Then it must appear so to each of them?
1726	SOCRATES: Then motion is a good, and rest an evil, to the soul as well as to the body?
1726	SOCRATES: Then no one can think that which is not, either as a self- existent substance or as a predicate of something else?
1726	SOCRATES: Then now let me ask the awful question, which is this:--Can a man know and also not know that which he knows?
1726	SOCRATES: Then now we may admit the existence of false opinion in us?
1726	SOCRATES: Then now, Theaetetus, take another view of the subject: you answered that knowledge is perception?
1726	SOCRATES: Then perception is always of existence, and being the same as knowledge is unerring?
1726	SOCRATES: Then perception, Theaetetus, can never be the same as knowledge or science?
1726	SOCRATES: Then right opinion implies the perception of differences?
1726	SOCRATES: Then the whole is not made up of parts, for it would be the all, if consisting of all the parts?
1726	SOCRATES: Then they must be distinguished?
1726	SOCRATES: Then to think falsely is different from thinking that which is not?
1726	SOCRATES: Then when any one thinks of one thing as another, he is saying to himself that one thing is another?
1726	SOCRATES: Then when we were asked what is knowledge, we no more answered what is knowledge than what is not knowledge?
1726	SOCRATES: Then wisdom and knowledge are the same?
1726	SOCRATES: Then you and Theodorus mean to say that we must look at the matter in some other way?
1726	SOCRATES: Then, I suppose, my friend, that we have been so far right in our idea about knowledge?
1726	SOCRATES: Then, if that which acts upon me has relation to me and to no other, I and no other am the percipient of it?
1726	SOCRATES: Thus, then, the assertion that knowledge and perception are one, involves a manifest impossibility?
1726	SOCRATES: We have at length satisfactorily proven beyond a doubt there are these two sorts of opinion?
1726	SOCRATES: Well, and shall we do as he says?
1726	SOCRATES: Well, and what is the difficulty?
1726	SOCRATES: Well, and what is the meaning of the term''explanation''?
1726	SOCRATES: Well, but are we to assert that what you think is true to you and false to the ten thousand others?
1726	SOCRATES: Well, but have we been right in maintaining that the syllables can be known, but not the letters?
1726	SOCRATES: Well, but is there any difference between all( in the plural) and the all( in the singular)?
1726	SOCRATES: Well, but will you not be equally inclined to disagree with him, when you remember your own experience in learning to read?
1726	SOCRATES: Well, may not a man''possess''and yet not''have''knowledge in the sense of which I am speaking?
1726	SOCRATES: Were we not saying that there are agents many and infinite, and patients many and infinite?
1726	SOCRATES: What definition will be most consistent with our former views?
1726	SOCRATES: What shall we say then?
1726	SOCRATES: What was it?
1726	SOCRATES: What was that, Theaetetus?
1726	SOCRATES: What, then, shall we say of adding reason or explanation to right opinion?
1726	SOCRATES: Where, then, is false opinion?
1726	SOCRATES: Whereas the other side do not admit that they speak falsely?
1726	SOCRATES: Which is probably correct-- for how can there be knowledge apart from definition and true opinion?
1726	SOCRATES: Which, as we say, has no part in the attainment of truth any more than of being?
1726	SOCRATES: Wisdom; are not men wise in that which they know?
1726	SOCRATES: You can further observe whether they are like or unlike one another?
1726	SOCRATES: You have heard the common explanation of the verb''to know''?
1726	Shall I answer for him?
1726	Shall I explain this matter to you or to Theaetetus?
1726	Shall we say that the opinions of men are always true, or sometimes true and sometimes false?
1726	Shall we say, that although he knows, he comes back to himself to learn what he already knows?
1726	Such are the lawyers; will you have the companion picture of philosophers?
1726	TERPSION: The dysentery, you mean?
1726	TERPSION: The prophecy has certainly been fulfilled; but what was the conversation?
1726	TERPSION: Was he alive or dead?
1726	TERPSION: Where then?
1726	THEAETETUS: About what?
1726	THEAETETUS: And do you not agree in that view, Socrates?
1726	THEAETETUS: And how would you amend the former statement?
1726	THEAETETUS: And is not that, Socrates, nobly said?
1726	THEAETETUS: And was that wrong?
1726	THEAETETUS: And why should that be shameless?
1726	THEAETETUS: As for example, Socrates...?
1726	THEAETETUS: But if you avoid these expressions, Socrates, how will you ever argue at all?
1726	THEAETETUS: But what puts you out of heart?
1726	THEAETETUS: Can you give me any example of such a definition?
1726	THEAETETUS: How can he?
1726	THEAETETUS: How could it?
1726	THEAETETUS: How do the two expressions differ?
1726	THEAETETUS: How do you mean?
1726	THEAETETUS: How is that, and what profession do you mean?
1726	THEAETETUS: How so?
1726	THEAETETUS: How?
1726	THEAETETUS: I am glad to hear it, Socrates; but what if he was only in jest?
1726	THEAETETUS: I should call all of them perceiving-- what other name could be given to them?
1726	THEAETETUS: I should reply S and O. SOCRATES: That is the definition which you would give of the syllable?
1726	THEAETETUS: In what manner?
1726	THEAETETUS: Let us imagine such an aviary-- and what is to follow?
1726	THEAETETUS: Pray what is it?
1726	THEAETETUS: Tell me; what were you going to say just now, when you asked the question?
1726	THEAETETUS: Then what is colour?
1726	THEAETETUS: To what are you alluding?
1726	THEAETETUS: What are they?
1726	THEAETETUS: What are they?
1726	THEAETETUS: What are they?
1726	THEAETETUS: What do you mean, Socrates?
1726	THEAETETUS: What do you mean, Socrates?
1726	THEAETETUS: What do you mean?
1726	THEAETETUS: What do you mean?
1726	THEAETETUS: What do you mean?
1726	THEAETETUS: What do you mean?
1726	THEAETETUS: What do you mean?
1726	THEAETETUS: What experience?
1726	THEAETETUS: What hostages?
1726	THEAETETUS: What is it?
1726	THEAETETUS: What is it?
1726	THEAETETUS: What is it?
1726	THEAETETUS: What is that?
1726	THEAETETUS: What makes you say so?
1726	THEAETETUS: What makes you say so?
1726	THEAETETUS: What question?
1726	THEAETETUS: What was it?
1726	THEAETETUS: What?
1726	THEAETETUS: What?
1726	THEAETETUS: Who indeed, Socrates?
1726	THEAETETUS: Who, Socrates, would dare to say so?
1726	THEAETETUS: Why?
1726	THEAETETUS: You mean that I mistook the letters and misspelt the syllables?
1726	THEAETETUS: You mean to compare Socrates in health as a whole, and Socrates in sickness as a whole?
1726	THEODORUS: How could I fail to observe all that, Socrates?
1726	THEODORUS: How shall we answer, Theaetetus?
1726	THEODORUS: How so?
1726	THEODORUS: In what is the difference seen?
1726	THEODORUS: In what way?
1726	THEODORUS: Well, but is not Theaetetus better able to follow a philosophical enquiry than a great many men who have long beards?
1726	THEODORUS: What do you mean, Socrates?
1726	THEODORUS: What do you mean?
1726	THEODORUS: What is it?
1726	THEODORUS: What is that?
1726	THEODORUS: Who indeed?
1726	Tell me, then, are not the organs through which you perceive warm and hard and light and sweet, organs of the body?
1726	Tell me, then, what do you think of the notion that"All things are becoming"?''
1726	Tell me, then, whether I am right in saying that you may learn a thing which at one time you did not know?
1726	The mind, when occupied by herself with being, is said to have opinion-- shall we say that''Knowledge is true opinion''?
1726	The multitude may not and do not agree in Protagoras''own thesis that''Man is the measure of all things;''and then who is to decide?
1726	They would say, as I imagine-- Can that which is wholly other than something, have the same quality as that from which it differs?
1726	Think: is not seeing perceiving, and is not sight perception?
1726	Upon his own showing must not his''truth''depend on the number of suffrages, and be more or less true in proportion as he has more or fewer of them?
1726	Was that the form in which the dream appeared to you?
1726	We are often told that we should enquire into all things before we accept them;--with what limitations is this true?
1726	Weary of asking''What is truth?''
1726	Well, you ask, and how will Protagoras reinforce his position?
1726	Were not you and Theodorus just now remarking very truly, that in discussions of this kind we may take our own time?
1726	What are we to say in reply, Theaetetus?
1726	What are we to think of time and space?
1726	What do they mean when they say that all things are in motion?
1726	What say you?
1726	What say you?
1726	What then is knowledge?
1726	What then is knowledge?
1726	What then is knowledge?
1726	When he says that''knowledge is in perception,''with what does he perceive?
1726	Who can divide the nerves or great nervous centres from the mind which uses them?
1726	Who can resist an idea which is presented to him in a general form in every moment of his life and of which he finds no instance to the contrary?
1726	Who can separate the pains and pleasures of the mind from the pains and pleasures of the body?
1726	Who is our judge?
1726	Who is the judge or where is the spectator, having a right to control us?''
1726	Why should we not go a step further still and doubt the existence of the senses of all things?
1726	Why should we single out one of these abstractions to be the a priori condition of all the others?
1726	Will you answer me a question:''Is not learning growing wiser about that which you learn?''
1726	Will you have the companion picture of the philosopher, who is of our brotherhood; or shall we return to the argument?
1726	Without further preface, but at the same time apologizing for his eagerness, he asks,''What is knowledge?''
1726	Would an untrained man, for example, be as likely to know when he is going to have a fever, as the physician who attended him?
1726	Yes; but did you observe that Protagoras bade me be serious, and complained of our getting up a laugh against him with the aid of a boy?
1726	You remember?
1726	and another, and another?
1726	and of what sort do you mean?
1726	and yet, Theaetetus, what are we going to do?
1726	and, first of all, are we right in saying that syllables have a definition, but that letters have no definition?
1726	can you tell me?
1726	do not mistakes often happen?
1726	for example, shall we say that not having learned, we do not hear the language of foreigners when they speak to us?
1726	for what reason?
1726	here are six dice; they are more than four and less than twelve;"more and also less,"would you not say?''
1726	or hear and hear nothing?
1726	or shall we aver that, seeing them, we must know them?
1726	or shall we say that we not only hear, but know what they are saying?
1726	or the one which he does not know to be the one which he knows?
1726	or touch and touch nothing?
1726	or will this be too much of a digression?
1726	or will you bear to see him rejected, and not get into a passion if I take away your first- born?
1726	or, if he knows neither of them, can he think that the one which he knows not is another which he knows not?
1726	or, if he knows one and not the other, can he think the one which he knows to be the one which he does not know?
1726	the sound of words or the sight of letters in a foreign tongue?''
1726	what is temperance?
1726	which of us will speak first?
7282	Just as though--?
7282	Quin sortem potius dare licet?
7282	So may I love her?
7282	Where do we dine?
7282	Who says,''here,_ at my house_,''or who makes an offer?
7282	''St, wo n''t you be off to utter perdition with you?
7282	( THEUROPIDES_ turns towards him._) Now do you see it?
7282	(_ Coming forward._) What are you about here?
7282	(_ Enter a_ BOY,_ from the house._) But, why have you come out?
7282	(_ He meditates._) Plague on it!--how?
7282	(_ He takes his place._) Whence are you betaking yourself?
7282	(_ Knocking again._) Is any one, is any one, I say, coming out here and going to open it?
7282	(_ Pointing._) Who''s that asleep there?
7282	(_ To the attendants, who immediately obey._) Where are you?
7282	(_ starting up._) Where is he, I do entreat you?
7282	A friend of his father, I suppose?
7282	A house, say you?
7282	A house?
7282	A large fire?
7282	Am I delaying_ to do so?_ THEU.
7282	Am I to give heed to you, when you wo n''t to me?
7282	Am I to go and call_ this_ person hither?
7282	And do you believe him?
7282	And does not this seem to you like the truth?
7282	And have these_ two_ rascally captives really deceived me this day with their tricks?
7282	And that I have that malady, that it''s necessary for me to be spit upon[ 2]?
7282	And that after his father had departed hence abroad, he has been carousing here continually with your master?
7282	And that he gave her her freedom?
7282	And_ why_ that you are slighting me as a stranger, as though you had never known me?
7282	Answer me; what has been done with this money?
7282	Anything else?
7282	Are we to be sent to gather faggots[ 15]?
7282	Are we to go away from here?
7282	Are you going to give me my interest this instant?
7282	Are you going to give me the tares for me to take for the cattle?
7282	Are you going to open it, I say?
7282	Are you going to stop this instant, you dirty parasite?
7282	Are you going to tell me that which I ask you?
7282	Are you in the habit of eating brambles?
7282	Are you satisfied if I bring back accomplished what you have enjoined?
7282	Are you satisfied?
7282	Are you_ all_ mad?
7282	As yet, has your old gentleman discovered anything of these matters?
7282	At what price did you purchase them?
7282	Be off?
7282	But am I not a wretched fellow, not at full speed to be running home?
7282	But are you invited out anywhere to dinner?
7282	But are you still standing there, and not doing what I advise you?
7282	But do n''t you see?
7282	But do you admit the same that he has disclosed to me?
7282	But do you know of what sort?
7282	But do you think that this was wrongly done?
7282	But how''s this, that our next neighbour''s door makes a noise?
7282	But is n''t this my friend who''s coming hither with his mistress?
7282	But is this Ergasilus, that I see coming at a distance?
7282	But of what appearance is your friend Philocrates?
7282	But of what country was Stalagmus, at the time when he departed hence?
7282	But tell me I pray you, are you my father?
7282	But tell me, prithee, did you_ really_ tell him?
7282	But what is the matter on account of which you blame me?
7282	But what is the matter?
7282	But what means this?
7282	But whether is he in servitude to a private person or to the public[ 11]?
7282	But why do n''t you put an end to this trifling?
7282	But why so?
7282	But why, you greatest of simpletons, have you taken refuge at the altar?
7282	But, pray, why do you ask me?
7282	But_ why_ delay to overwhelm this old gentleman Hegio with gladness?
7282	By my troth, suppose I order him to be seized?
7282	Can you not be tranquil in your mind, and do as I bid you?
7282	Come now, would you rather be censured undeservedly, than be praised with truth?
7282	Come now; examine my golden trinkets and my mantle; does this quite become me, Scapha?
7282	Come, then, tell me who he is?
7282	Coming?
7282	Consider, please, if it was n''t well done; is your nose running_ still_?
7282	Could I venture not to be on my guard against you, so as not to trust anything to you?
7282	Could I venture to deceive you in deed or word even in jest only?
7282	Credit him in what?
7282	Denies it?
7282	Did I not forbid you this day to utter anything false to me?
7282	Did you see him?
7282	Did you tell him anything about that which I was telling you?
7282	Do I not know you?
7282	Do I seem to you to be fairly drenched, my bubsy?
7282	Do n''t you hear him?
7282	Do n''t you hear that he''s looking for a stone?
7282	Do n''t you hear--"They were_ once"?_ He seems hardly able to refrain from tears.
7282	Do n''t you see him, how sad a countenance the old gentleman has?
7282	Do n''t you see how his body is spotted all over with livid spots?
7282	Do n''t you see the joints in the door?
7282	Do n''t you see the painting, where one crow[ 12] is baffling two vultures?
7282	Do n''t you see, this vestibule before the house, and the piazza, of what a compass it is?
7282	Do n''t you think that I know what I''m deserving of?
7282	Do pardon me?
7282	Do you ask me again?
7282	Do you ask the question?
7282	Do you fancy yourself to be in the country[1]?
7282	Do you give yourself airs, because your master''s so fond_ of you_?
7282	Do you persist in reproaching me with being a slave-- a thing that has befallen me through the fortune of war?
7282	Do you promise that?
7282	Do you quite understand?
7282	Do you say so?
7282	Do you say that I am drenched, my bubsy?
7282	Do you say that a mistress was purchased for Philolaches for thirty minae?
7282	Do you say that this Philolaches, whoever he is, has been in the habit of drinking here together with your master?
7282	Do you say that you are Philocrates?
7282	Do you say that you were born a free man[ liber]?
7282	Do you say, you whipp''d knave, that I am mad, and do you declare that I have followed my own father with spears?
7282	Do you see him, with what a furious aspect he''s looking at you?
7282	Do you see me?
7282	Do you suppose that I''m saying this on my own account?
7282	Do you suppose that this is the duty of a good servant, to be ruining both the estate and the son of his master?
7282	Do you think I ought to be perfumed with unguents as well?
7282	Do you think that I''m ashamed to own it, when you affirm it?
7282	Do you wish any other message to be carried to your father?
7282	Do you wish me to make you happy?
7282	Do you wish to patch up a most clever piece with new daubing?
7282	Do you, too, credit him?
7282	Does he deny it?
7282	Does he, then, confess about the guest?
7282	Does it please me, do you ask me?
7282	Does it please you,_ then_?
7282	Does it seem to you to have been bought too dear?
7282	Does n''t a young gentleman_ called_ Philolaches live in this house?
7282	Eighty minae[ 1], you say, are owing for it?
7282	Ergasilus says,"Do you really promise me this fine entertainment?"
7282	Even though I am ashamed[ 3]?
7282	Fly where?
7282	For certain?
7282	For certain?
7282	For how much?
7282	For sure?
7282	For what reason do you suspect that this took place?
7282	For what reason, or what new affair is this that you_ thus_ suddenly bring me_ news of_?
7282	For what reason?
7282	For what reason?
7282	For, when, just now, I went away from here, I came to some young men in the Forum:"Good morrow,"said I;"whither are we going together to breakfast?"
7282	Hallo, hallo!--where are you?
7282	Has Tranio been causing any confusion?
7282	Has anything new been going on at the Forum to- day?
7282	Has he censured his son at all?
7282	Has he done anything different to what sons of the noblest families do?
7282	Has he given forty minae, too, to this person, to be as a deposit?
7282	Have you been touching this house?
7282	Have you been well all along?
7282	Have you brought that captive son of his?
7282	Have you recollected it by this?
7282	Have you, you fellow most foul of all fellows, come here to burst yourself?
7282	He grants pardon thus far; now then, what is to become of me?
7282	He, a captive?
7282	He, no relation_ to me_?
7282	How am I a parasite?
7282	How can I know?
7282	How can that be?
7282	How could I knock, if I did n''t touch it?
7282	How did your son, in your absence, transact any business with me?
7282	How do you know whether that may n''t happen to yourself sooner than to me?
7282	How do you know?
7282	How do you say?
7282	How fare you?
7282	How long since did that happen?
7282	How much?
7282	How now?
7282	How now?
7282	How say you, villain?
7282	How say you, you hussy?
7282	How say you?
7282	How say you?
7282	How shall I place confidence in my resources?
7282	How so, pray?
7282	How so?
7282	How so?
7282	How so?
7282	How so?
7282	How then?
7282	How''s that?
7282	How''s this?
7282	How, where''s_ Hegio''s_ son?
7282	I did n''t ask that-- were you a free man?
7282	I''m to ask it of you, you mean?
7282	I, intended building here?
7282	I, making signs at you?
7282	I, no relation_ to him_?
7282	I, order it?
7282	I, say that I''ll pay it?
7282	If I have nothing to give, should you like me to give myself to flight[ 3]?
7282	If you did right, you would n''t be troubling yourself about my concerns; do I trouble myself about yours?
7282	In his dreams, then, you mean?
7282	In real truth?
7282	In what esteem is he held there?
7282	In what neighbourhood did my son buy this house?
7282	In what way?
7282	In what words did you adjure?
7282	Indeed, you town wit, you minion of the mob, do you throw the country in my teeth?
7282	Is a full assurance given me that this was a slave in Elis, and that he is not Philocrates?
7282	Is any one coming to open this door?
7282	Is he arrived?
7282	Is he living?
7282	Is he really gone?
7282	Is his father covetous?
7282	Is it after this fashion that he will find his property well husbanded?
7282	Is that settled by you?
7282	Is the door shut in the daytime?
7282	Is there any person here?
7282	Is there any person who''d like to make gain of a little money, who could this day endure to take my place in being tortured?
7282	Is there anything else?
7282	Is this person now living?
7282	Look there, do n''t you see how the villain sticks there?
7282	Meanwhile, have you found no one to command for you the army that you mentioned as disbanded?
7282	Must I not weep for him?
7282	Must I not weep for such a young man?
7282	My hand?
7282	My son?
7282	My son?
7282	My_ slave_ Stalagmus, he that stole my son--?
7282	No one lives_ there_?
7282	Not owe it?
7282	Now do you see_ them_?
7282	Now, do you understand this?
7282	Of ancient date?
7282	Of what family is this Philocrates born?
7282	Of what person?
7282	Order what?
7282	Ought you not to have ventured to say the harrower first?
7282	Philolaches, say you?
7282	Pray, what interest is this that he is asking for?
7282	Pray, what is it that''s wrong?
7282	Prithee, have n''t you got_ your_ cattle in the country for you to look to?
7282	Prithee, how often must I tell you?
7282	Prithee, was it you that called me?
7282	Prithee, why did you stay there so long?
7282	Prithee, why should I not care for it?
7282	Say, now; do you deny that you are Tyndarus?
7282	Say_ now_: what kind of a person did I leave my son, when I went away from here?
7282	Should you like me to call him to you?
7282	Should you like,_ then_, for me to hug you, and you me?
7282	Since you, who are no relation, bear his misfortune so much amiss, what is it likely that I, a father, should do, whose only_ son_ he is?
7282	Since, then, he is held in such great respect among the Eleans, as you tell of, what substance has he?--Of large amount?
7282	Sleeping?
7282	Slew_ him_?
7282	So fully, that you will never find this to be otherwise; but where is he[ 11] now?
7282	So long a time ago?
7282	Surely he has got his cloak gathered up; what, I wonder, is he going to do?
7282	Tell me then, these usual goings- on, what are they?
7282	Tell me, have you said these words to me in good earnest?
7282	Tell me, was he the person whom you sold to my father, who was given me for my private service?
7282	Tell me, why so?
7282	That Elean captive, too?
7282	That I am mad?
7282	The slave, too?
7282	There now, was it that you wanted?
7282	To what person?
7282	To which one of the Gods?
7282	To whom are you saying these things?
7282	Tranio, what''s being done?
7282	Treat your sick people[ 9] at home_ with that fare?_ Do you wish anything else?
7282	Treat your sick people[ 9] at home_ with that fare?_ Do you wish anything else?
7282	Troth now, prithee, does n''t he seem just suited to be a Banker-- a generation that''s most roguish?
7282	Troth now, what has happened, prithee?
7282	Villain, and do you dare speak ill of me, as well?
7282	Was his father_ called_ Thesaurochrysonicocroesides?
7282	Was it he that was knocking?
7282	Was it thus that the old gentleman enjoined you when he went hence abroad?
7282	Was there not good reason, indeed, for me to watch you carefully, whom I purchased with so large a sum of ready money?
7282	We, make our escape?
7282	Well now, have you one from Sarsina, if you have no woman of Umbria[ 6]?
7282	Well now, how soon--?
7282	Well now, pray, has he denied that the money was paid him?
7282	Well now?
7282	Well now?
7282	Well, has he made purchase of the house next door here?
7282	Well, how much did he agree to give for it?
7282	Well; who''s calling me?
7282	Were you, perchance, the midwife of my mother, since you dare to affirm this so boldly?
7282	What Philolaches?
7282	What about the money?
7282	What about yourselves?
7282	What about"Both I and you?"
7282	What am I to do now, except_ put_ the lie upon this neighbour of ours next door?
7282	What am I to do?
7282	What am I to do?
7282	What am I to gain, that I should tell a lie?
7282	What are these people seeking at my house?
7282	What are they peeping in for?
7282	What are you about?
7282	What are you about?
7282	What are you dreaming about?
7282	What are you talking about to yourself?
7282	What business had he to come back here so soon?
7282	What can I contrive?--what can I think of?
7282	What did he say?
7282	What do they want?
7282	What do you mean?
7282	What do you say,_ then_--?
7282	What do you say?
7282	What do you say?
7282	What do you think?
7282	What do you want me to humour you in?
7282	What does he fear from us?
7282	What good could it be to me if I told a lie?
7282	What great thing is this fellow preparing to do, with such mighty threats?
7282	What guilt is this_ of mine_?
7282	What has he been dreaming of?
7282	What has this harvest got to do with my bathing?
7282	What have I done wrong?
7282	What have you done?
7282	What if I approach this madman?
7282	What if I remain here until mid- day in preference?
7282	What is fitting for me to do, when you, such a man as you are, are speaking false?
7282	What is he asking for?
7282	What is he himself?
7282	What is his father?
7282	What is it I hear of you?
7282	What is it you are saying to yourself?
7282	What is it you mean?
7282	What is it you say?
7282	What is it you say?
7282	What is it, pray?
7282	What is it, pray?
7282	What is it?
7282	What is it?
7282	What is my opinion?
7282	What is the matter?
7282	What is this crime, or who committed it?
7282	What joy is this, that he,_ thus_ joyous, is going to impart to me?
7282	What matter is agitating you, Tranio?
7282	What money''s this?
7282	What mortal among mortals is there more wretched than myself?
7282	What need is there for that which he does n''t want as his own, to be shown him still?
7282	What need is there of talking?
7282	What need is there of words?
7282	What need is there?
7282	What now are you of opinion ought to be done?
7282	What now, since I''ve kept my word with you, and have caused him to be restored back again to freedom?
7282	What now?
7282	What now?
7282	What now?
7282	What passport[ 5]?
7282	What person is it that has come_ so_ near to our house?
7282	What person?
7282	What person?
7282	What pray, or on what day?
7282	What reason is there, then, that if he does n''t return, you should not pay me twenty minae for him?
7282	What say you_ to this_?
7282	What shall I deny, or what confess?
7282	What shall I do now?
7282	What shall I do with him then, my dear?
7282	What shall I say?--what shall I talk of?
7282	What story''s this,_ I wonder_?
7282	What the plague business have you with me or with, what I do?
7282	What then, if I go fetch some men?
7282	What threatening is this?
7282	What was his name?
7282	What would he do, if you were at a greater distance off?
7282	What would you have to be done?
7282	What would you have?
7282	What''s his name?
7282	What''s owing him?
7282	What''s the matter here?
7282	What''s the matter with you?
7282	What''s the matter?
7282	What''s the matter?
7282	What''s the matter?
7282	What''s the matter?
7282	What''s the matter?
7282	What''s the matter?
7282	What''s the matter?
7282	What''s to become of the rest of those who are in love with you?
7282	What''s your opinion of this bargain?
7282	What, I reproach you with it?
7282	What, I?
7282	What, I?
7282	What, I?
7282	What, I?
7282	What, because I say that I''ll go to dinner for you?
7282	What, did you touch the door?
7282	What, do you still linger?
7282	What, was n''t it hauled ashore[ 4] in safety?
7282	What, you touched it?
7282	What, you vulture, do you suppose that for your sake I''m going to set my house on fire?
7282	What,_ my_ lad, are you off then?
7282	What?
7282	What?
7282	What_ of all this_?
7282	Whence come you?
7282	Whence_ shall_ it_ be_?
7282	Where am I going, do you know?
7282	Where am I to be?
7282	Where are those persons whom I ordered to be brought out of doors here, before the house?
7282	Where is Philolaches?
7282	Where is it?
7282	Which he gave you by way of deposit?
7282	Which would you?
7282	Whip- scoundrel, laughing at_ me_ still?
7282	Whither am I to say, now, that that man has betaken himself from the house out of doors?
7282	Whither are you betaking yourself?
7282	Whither should we escape?
7282	Who has seen him?
7282	Who is it that''s speaking?
7282	Who is this?
7282	Who says so?
7282	Who was it did this?
7282	Who''s calling Ergasilus?
7282	Whom then, prithee?
7282	Why are you beating me?
7282	Why are you breaking down that door?
7282	Why are you making signs[ 8] at me?
7282	Why are you silent?
7282	Why are you skulking_ thus_?
7282	Why are you swearing by foreign cities?
7282	Why are you,_ thus_ idling about, enquiring after the news?
7282	Why did you dare to tell me lies?
7282	Why do n''t I recollect you?
7282	Why do n''t you be quiet, heart of mine?
7282	Why do n''t you fly?
7282	Why do n''t you take to flight?
7282	Why do you knock in this way, when there''s no one in the house?
7282	Why do you trifle_ with me_ this way?
7282	Why do you trouble yourself about it?
7282	Why do you wish to sow further strife?
7282	Why is he thus rudely speaking of my son Philolaches in this way, and giving you abuse to your face?
7282	Why is n''t the money repaid me?
7282	Why make this difficulty?
7282	Why now are you staring at me, gallows- bird?
7282	Why reproach me_ with that_?
7282	Why should I rejoice?
7282	Why should I run to and fro here, or use or waste my pains?
7282	Why should n''t I touch it?
7282	Why so, prithee?
7282	Why so?
7282	Why so?
7282	Why so?
7282	Why so?
7282	Why so?
7282	Why so?
7282	Why so?
7282	Why so?
7282	Why so?
7282	Why so?
7282	Why the plague are you making_ this_ noise here before the house?
7282	Why the plague now do you ask me, what you are about?
7282	Why then were you so dreadfully alarmed just now?
7282	Why was n''t"So may she_ love_ me"added as well?
7282	Why''s this, that I''m to say that you are avoiding my gaze, Tyndarus?
7282	Why, fetters, do you delay to run towards me and to embrace my legs that I may have you in custody?
7282	Why, have I ever imposed upon you in anything, since I was your_ servant_?
7282	Why, since you are unwilling, do I desire myself to survive?
7282	Why, then, are you angry with me?
7282	Why, what do you say?
7282	Why, what need of ceruse_ have you_?
7282	Why, what pest is this that has befallen my house?
7282	Why, what_ do you mean_?
7282	Why?
7282	Why?
7282	Will the interest be paid then?
7282	Will you awake now?
7282	Will you come then?
7282	Will you see that each hair is nicely arranged in its own place?
7282	Will you still entertain doubts, when I have solemnly sworn to you?
7282	With kicking with my feet I''ve almost broken in the panels?
7282	Wo n''t you go in?
7282	Wo n''t you hold your tongue?
7282	Wo n''t you let me go to find them, my life?
7282	Would not that slave have been in highest esteem with you?
7282	Would you have given that slave his freedom or not?
7282	Would you like some perfumes?
7282	Would you prefer for him to go abroad,_ and_ leave the city in exile, driven hence for your sake?
7282	You, utterly undone?
7282	Your father has come?
7282	Your father?
7282	Your master at a drinking- party here?
7282	[ 3] Is she_ then_ invocated, or_ is she_ not?
7282	_ Not_ from my servant Tranio?
7282	_ Well_, what then?
7282	_ What_, in his sleep?
7282	are you going to open it, I say?
7282	do n''t you hear him?
7282	how-- my son?
7282	is any one coming to open this_ door_?
7282	is any one going to open this door for me?
7282	is there any person here to protect this door from a most serious injury?
7282	or"what procession has there been?"]
7282	what am I about?
7282	what are you doing there?
7282	what worse thing can possibly be spoken of than this woman?
3052	Why,says he,"do we tire ourselves in taking such care of ourselves, in desiring and longing after certain things, and shunning and avoiding others?
3052	( See"Phaedrus,"p. 246 D.) Is it because the discourse is of love, and love is of beauty inherent in a body?
3052	128):-- How long, my son, wilt thou thy soul consume with grief an mourning?
3052	128):-- How long, my son, wilt thou thy soul consume with grief and mourning?
3052	171):-- What doom overcame thee of death that lays men at their length?
3052	193):-- Up to this time he revolved these things in his mind and heart, that is, the intelligent part and what is opposed to it?
3052	243):-- Why stand ye thus like timid fawns?
3052	298):--- Or hast thou not heard what renown the goodly Orestes got among all men in that he slew the slayer of his father?
3052	40):-- How canst thou hope the sons of Greece shall prove Such heartless cowards as thy words suppose?
3052	7):-- Why weep over Patroclus as a girl?
3052	7):-- Why weeps Patroelus like an infant girl?
3052	============= And what meal is not expensive?
3052	AND ALSO, WHY DO THE ATHENIANS OMIT THE SECOND DAY OF THE MONTH BOEDROMION?
3052	AND ALSO, WHY, WHEN TWO ACCORDANT STRINGS ARE TOUCHED TOGETHER, IS THE MELODY ASCRIBED TO THE BASE?
3052	AND WHICH OF THE SECTIONS, THE INTELLIGIBLE OR THE SENSIBLE, IS THE GREATER?
3052	AND WHY DO THOSE SEEDS THAT FALL ON THE OXEN''S HORNS BECOME[ Greek omitted]?
3052	Again, Euripides saith, How can that man be called a slave, who slights Ev''n death itself, which servile spirits frights?
3052	And Aristo presently cried out: What then, for heaven''s sake, are there any that banish philosophy from company and wine?
3052	And Bias said: For where or in what company would a man more joyfully adventure to give his opinion than here in this?
3052	And are not then the evening, dawning, and midnight bodies?
3052	And are these things according to Nature chosen as good, or as having some fitness or preferences... either for this end or for something else?
3052	And at private entertainments among friends, for whom doth the table more justly make room or Bacchus give place than for Menander?
3052	And being deprived of some of his senses, does he not become weary even of life?
3052	And can we produce nothing from history to club to this discourse?
3052	And can you( looking upon me) offer any better reason?
3052	And could not Jupiter have found a means to bring into the world Hercules and Lycurgus, if he had not also made for us Sardanapalus and Phalaris?
3052	And do not you take away that which is apparent to all the world, that the young are contained in the nature of their parents?
3052	And do they not also determine the substance and generation of conception itself, even against the common conceptions?
3052	And do they not also profess themselves to stand at an implacable and irreconcilable defiance with whatever is generous and becoming?
3052	And for what other reason in truth should a man of parts and erudition be at the pains to frequent the theatre, but for the sake of Menander only?
3052	And he as smartly replied: Do you think that Agamemnon did so many famous exploits when he was inquiring who dressed congers in the camp?
3052	And how can the motion of the universe, extending as it does to particular ones, be undisturbed and unimpeached, if these are stopped and hindered?
3052	And how is it possible for him who is at Megara to come to Athens, if he is prohibited by Fate?
3052	And if any one should thus question him; What sayst thou, Epicurus, that this is voidness, and that the nature of voidness?
3052	And if circles, why may not also their diameters be neither equal nor unequal?
3052	And if so, why not also angles, triangles, parallelograms, parallelopipeds, and bodies?
3052	And if they are transgressors of the law, why is it not just they should be punished?
3052	And if they do not quadrate, how can it be but the one must exceed and the other fall short?
3052	And if they neither live nor can live who place generation in union and death in disunion, what else do these Epicureans?
3052	And in which of Plato''s commentaries has he found this hidden?
3052	And indeed what do they ever embrace or affect that is either genteel or regardable, when it hath nothing of pleasure to accompany it?
3052	And is not this discourse of Aristotle very probable?
3052	And must we be angry with our delight, unless hired to endure it?
3052	And one of the company saying, It is the Persian fashion, sir, to debate midst your cups; And why, said Glaucias rejoining, not the Grecian fashion?
3052	And should I not in hell tormented be, Could I be guilty of such sacrilege?
3052	And the tenth, the fifteenth, and the thirtieth, are they not bodies?
3052	And therefore why should any one, that believes men can be affected and prejudiced by the sight, imagine that they can not act and hurt is well?
3052	And was not the crown anciently of twined parsley?
3052	And what did he mean, do you think, who made this verse, You capers gnaw, when you may sturgeon eat?
3052	And what great difference is there between this and that?
3052	And what is prudence?
3052	And what shall I take for the principle of duty and matter of virtue, leaving Nature and that which is according to Nature?
3052	And what the pleasures of Aristotle, when he rebuilt his native city Stagira, then levelled with the ground, and brought back its exiled inhabitants?
3052	And what the pleasures of Theophrastus and of Phidias, when they cut off the tyrants of their respective countries?
3052	And what, Phaedo, might be the cause of it?
3052	And what, for God''s sake, do those men mean who, inviting one another to sumptuous collations, usually say: To- day we will dine upon the shore?
3052	And when are the playhouses better filled with men of letters, than when his comic mask is exhibited?
3052	And when in exhortations made to encourage soldiers to fight, he speaks in this manner:-- What mean you, Lycians?
3052	And yet he frequently even tires us with his praises of this saying:-- What need have men of more than these two things?
3052	And yet is it not evident that a man consists of more parts than a finger, and the world of more than a man?
3052	And yet who might better have them than he?
3052	Are they not those who declare that reigning and being a king is a mistaking the path and straying from the right way of felicity?
3052	Are they not those who withdraw themselves and their followers from all part in the government?
3052	Are we more healthy for being vicious, or do we more abound with necessaries?
3052	Are you not ashamed to mix tame fruits with blood and slaughter?
3052	Aristarchus placeth the sun amongst the fixed stars, and believeth that the earth[ the moon?]
3052	As first, you may say, why is it plastered?
3052	As soon as he had said this, Trypho the physician subjoined: How hath our art offended you, that you have shut the Museum against us?
3052	As-- to take that which comes next neither had heat when they came, nor are become hot after their being joined together?
3052	Aye; but how comes it then, my good friend, that you bid me eat and be merry?
3052	BUT WHAT DOES HE MEAN BY DIVIDING THE UNIVERSE INTO UNEQUAL PARTS?
3052	Be like to courteous guests, and him Who asks only fire and shelter: does this man now not need entertainment?
3052	Besides all this, what should hinder but there may be an understanding of evil, and an existence of good?
3052	Besides, if there are superficies neither equal nor unequal, what hinders but there may be also circles neither equal nor unequal?
3052	Bird or egg, which was first?
3052	But Aesop in her vindication asked: Is it not much more ridiculous that all present can not resolve the riddle she propounded to us before supper?
3052	But here Erato putting in said: What, is it decreed that no pleasure must be admitted without profit?
3052	But how do you prove that wine is cold?
3052	But how full of trouble and contradictions in respect of one another these things are, what need is there to say at present?
3052	But if he allows these a place in his city, why does he drive away his citizens from things that are pleasing and delight the ear?
3052	But if wise men command wicked ones indifferent things, what hinders but the commands of the law may be also such?
3052	But if, being mixed with these, it is altered and made like to them, how is it a habit or power or cause of these things by which it is subdued?
3052	But is it in this alone, that this excellent man shows himself-- To others a physician, whilst himself Is full of ulcers?
3052	But pray, continues he, wherefore is it that she shows such affection to Anacharsis?
3052	But pray, sirs, what is your opinion in these matters?
3052	But to pass by these considerations, is not accustoming one''s self to mildness and a human temper of mind an admirable thing?
3052	But to persist still in this matter, what is more repugnant to sense than the imagining of such things?
3052	But what hurt, I pray, have I done to the wine, by taking from it a turbulent and noisome quality, and giving it a better taste, though a paler color?
3052	But what is the cause of the rainbow?
3052	But what is the reason the air never draws a stone, nor wood, but iron only, to the loadstone?
3052	But what is this you say?
3052	But what need I instance in those that are consummately good?
3052	But where on earth is virtue to be met with?
3052	But who are they that utterly confound and abolish this?
3052	But who is ignorant that he who can not do a good deed can not also sin?
3052	But why should any one be angry with him about the Naxians?
3052	But why should this belong to the Muses more than any other of the gods?
3052	But why, sir, are you concerned at this?
3052	But will you speak a paradox indeed, both extravagant and singular?
3052	But yet how did the Thebans escape, the Thessalians helping them with their testimonies?
3052	But yet since you command me to make the election, How can I think a better choice to make Than the divine Ulysses?
3052	But, I pray, what kind of transfiguration of the passages is this which causes hunger and thirst?
3052	CHAPTER V. WHENCE DOES THE WORLD RECEIVE ITS NUTRIMENT?
3052	Can you tell me, said he, how to construe this, and what the sense of it may be?
3052	Could I Sleep, or live, if thee I should neglect?
3052	Did Argos hold him when the hero fell?
3052	Did Cleadas, O Herodotus, or some other, write this also, to oblige the cities by flattery?
3052	Did he resolve and answer every one of these questions?
3052	Do not the Stoics act in the very same manner?
3052	Do you ask this, who hold all the senses to be infallible, and the apprehensions of the imagination certain and true?
3052	Does he not show that not only oxen but all other living creatures, as sharers of the same common nature, are beloved by the gods?
3052	Does not also Zeno follow these, who hold Nature and that which is according to Nature to be the elements of happiness?
3052	Does the earth move like the sun, moon, and five planets, which for their motions he calls organs or instruments of time?
3052	Does the stretching out a finger prudently produce this joy?
3052	Dost thou fancy something better after this life than what thou hast here?
3052	Dost thou hope for any good from the gods for thy piety?
3052	FROM WHENCE IS IT THAT THE MOON RECEIVES HER LIGHT?
3052	Florus, when we were entertained at his house, put this question, What are those in the proverb who are said to be about the salt and cummin?
3052	For are not these things beseeming and answerable to the doctrine of Socrates?
3052	For did Alexander, think you,( or indeed could he possibly) forget the fight at Arbela?
3052	For how can it but be absurd to blame those who nourish these creatures, if he commends Providence which created them?
3052	For how can it possibly be frigid in others to praise any for such things, and not ridiculous for him to rejoice and glory in them?
3052	For how could he expect to gain the knowledge of other things, who has not been able to comprehend the principal element even of himself?
3052	For how is it possible that he should be susceptible of dying on the land, who is destined to die at sea?
3052	For if he thought that those who were not brisk would be useless, to what purpose was it to mix among his soldiers those that were suspected?
3052	For if it be divine and holy, why should they avoid it?
3052	For if the air wherein the vessel hangs be cold, how, I pray, does it heat the water?
3052	For if they quadrate, how is either the greater?
3052	For this being granted, how will the gods be rather givers of good than evil?
3052	For to whom shall we offer the sacrifices preceding the tilling of the ground?
3052	For what else has he done in these places, but shown the great diversity there is between these things?
3052	For what is it that Democritus says?
3052	For what is more principal than the permanency of the world, or that its essence, united in its parts, is contained in itself?
3052	For what is wanting to bring them to the highest degree of speaking paradoxes, but the saying of such things?
3052	For what man is there or ever was, except these, who does not believe the Divinity to be immortal and eternal?
3052	For what pain, what want, what poison so quickly and so easily cures a disease as seasonable bathing?
3052	For what should hinder him from erecting a tragical machine, who by his boasting excelled the tragedians in all other things?
3052	For when he asked,"Do you, Epicurus, say, that wine does not heat?"
3052	For who do more subvert the common conceptions than the Stoic school?
3052	For who ever drank so long as those that are in a fever are a- dry?
3052	For who is there that is not already full of the arguments brought against those paradoxes?
3052	For who would wrong or injure a man that is so sweetly and humanly disposed with respect to the ills of strangers that are not of his kind?
3052	For who, said he, doth not know, that the middle of wine, the top of oil, and the bottom of honey is the best?
3052	For why art thou so eager to catch him, if thou wilt let him go when he is caught?
3052	From what other place than here did originate that doctrine of the Stoics?
3052	God, the tutelary, of Rome; existence and essence of a; what is?
3052	HOW MANY SENSES ARE THERE?
3052	HOW WAS THIS WORLD COMPOSED IN THAT ORDER AND AFTER THAT MANNER IT IS?
3052	Had it not been allowable, if Apollo himself had come in with his harp ready to desire the god to forbear till the argument was out?
3052	Has Nature also made health for the sake of hellebore, instead of producing hellebore for the sake of health?
3052	Have you not heard how and in what manner the judgment passed?
3052	His answers to the foresaid questions I will read to you.--What is most ancient?
3052	How comes it to pass then, said he, Theognis that thou thyself being so poor pratest and gratest our ears in this manner?
3052	How did Homer appraise each of these?
3052	How then did there go forth from Sparta to Plataea a thousand and five men, having every one of them with him seven Helots?
3052	How then do they extricate themselves out of these difficulties?
3052	How then is it, that they admit and allow Nature, soul, and living creature?
3052	How then is vice useful, with which neither health nor abundance of riches nor advancement in virtue is profitable?
3052	How then?
3052	How will wickedness be displeasing to them, and hated by them?
3052	INTO HOW MANY ZONES IS THE EARTH DIVIDED?
3052	IS IT MORE PROBABLE THAT THE NUMBER OF THE STARS IS EVEN OR ODD?
3052	If Rhetoric is the power of persuasive speaking, who more than Homer depended on this power?
3052	If hot, how does it afterwards make it cold?
3052	If then it is so pleasant to do good to a few, how are their hearts dilated with joy who are benefactors to whole cities, provinces, and kingdoms?
3052	If we find out Homer supplying the beginnings and the seeds of all these, is he not, beyond all others, worthy of admiration?
3052	In what then is this to be preferred to indifferent things?
3052	Indeed what wonder is it if, when the foundation shakes, the superstructure totter?
3052	Is a prudent torture a thing desirable?
3052	Is he happy, who with reason breaks his neck?
3052	Is he more inclined to male or female love?
3052	Is it not that they suppose, what is certainly true, that a dinner upon the shore is of all others most delicious?
3052	Is it not therefore against sense to say that the seed is more and greater than that which is produced of it?
3052	Is not a month a body?
3052	Is not the end, according to them, to reason rightly in the election of things according to Nature?
3052	Is not then the first day of the month a body?
3052	Is not therefore also the aversion( called[ Greek omitted]) a prohibiting reason, and a disinclination, a disinclination agreeable to reason?
3052	Is that of the greatest dignity, which reason often chooses to let go for that which is not good?
3052	Is that perfect and self- sufficient, by enjoying which, if they possess not too indifferent things, they neither can nor will endure to live?
3052	Is their opinion true who think that he ascribed a dodecahedron to the globe, when he says that God made use of it in delineating the universe?
3052	Is there an election of magistrates?
3052	Is there then no good among the gods, because there is no evil?
3052	Let me know; And to your dear old Priam shall I go?
3052	May some say, do the rest of the parts conduce nothing to speech?
3052	Nature, sentiments concerning; what is?
3052	Nay then, said Theon, if you approve so highly of this subject, why do you not set in hand to it?
3052	Nay, what shall a man say, when he sees the dull unlearned fellows after supper minding such pleasures as have not the least relation to the body?
3052	Now I would gladly ask him, what he thinks of bees and honey?
3052	Now how can they make a body without quality, who understand no quality without a body?
3052	Now if a cup ought to have nothing that is nasty or loathsome in it, ought that which is drunk out of the cup to be full of dregs and filth?
3052	Now if these are the things that disturb and subvert human life, who are there that more offend in speech than you?
3052	Now what a kind of punishment was it the Corinthians would have inflicted on them?
3052	Now what can be more against sense than that, when Jupiter governs exceedingly well, we should be exceedingly miserable?
3052	Now what does Herodotus, when he comes to this?
3052	Now what else is there that makes a kind office a benefit, but that the bestower of it is, in some respect, useful to the needy receiver?
3052	Now what else will this show, but that to wicked men and fools not to live is more profitable than to live?
3052	Now what has Empedocles done else, but taught that Nature is nothing else save that which is born, and death no other thing but that which dies?
3052	Now what is more contrary to kindling than refrigeration, or to rarefaction than condensation?
3052	Now what man ever was there that lived the worse for this?
3052	Now, as for his doctrine of possibles, how can it but be repugnant to his doctrine of Fate?
3052	Now, pray sir, what reason can you find for these wonderful effects?
3052	Of the second, Why lovers are inclined to poetry?
3052	Or Pelopidas the tyrant Leontiadas?
3052	Or Phormio, when he thought he had treated Castor and Pollux at his house?
3052	Or Themistocles the engagement at Salamis?
3052	Or as Theophrastus, who twice delivered his city, when possessed and held by tyrants?
3052	Or between procreation and making?
3052	Or do you desire to understand the greatest sweetness of his eloquence and persuasion?
3052	Or does vice contribute anything to our beauty and strength?
3052	Or has Plato figuratively called the maker of the world the father of it?
3052	Or how came it that, exposing themselves to so many dangers, they vanquished and overthrew so many thousand barbarians?
3052	Or how can Bacchus be any longer termed the donor of all good things, if men make no further use of the good things he gives?
3052	Or how can God be spherical, and be inferior to man?
3052	Or how is he above being endamaged, when he is so cautious lest he be wronged of his recompense?
3052	Or is a right line in Nature prior to circumference; or is circumference but an accident of rectilinear?
3052	Or is not a day a body?
3052	Or is there any difference between a father and a maker?
3052	Or is there any solid reason that can be given to prove Adonis to be the same with Bacchus?
3052	Or may such discourse be otherwise allowed, and must they be thought unseemly problems to be proposed at table?
3052	Or rather, since the palm is common to both, may it be, as if lots had been cast, given to either, according to the inclination he chances to have?
3052	Or shall we be afraid to oppose that divine oracle to Epicurus?
3052	Or that, rising up to go forth into the market- place, he runs not his head against the wall, but takes his way directly to the door?"
3052	Or where are there any that are so long solaced with the conversation of friends as tyrants are racking and tormenting?
3052	Or who was ever so long eating as those that are besieged suffer hunger?
3052	Ought we not to time it well, and direct our embrace by reason?
3052	QUESTION I WHAT, AS XENOPHON INTIMATES, ARE THE MOST AGREEABLE QUESTIONS AND MOST PLEASANT RAILLERY AT AN ENTERTAINMENT?
3052	QUESTION V. WHAT IS THE REASON THAT PEBBLE STONES AND LEADEN BULLETS THROWN INTO THE WATER MAKE IT MORE COLD?
3052	QUESTION VI WHAT IS THE REASON THAT MEN PRESERVE SNOW BY COVERING IT WITH CHAFF AND CLOTHS?
3052	Racing, as at the Olympian games?
3052	Right, said Diogenianus, but what is this to the present question?
3052	Say you so?
3052	Shall we reckon a soul to be a small expense?
3052	Silence following upon this, What application, said I, shall reason make, or how shall it assist?
3052	Sir, I replied, do not you consider that the soul, when affected, works upon the body?
3052	Soon after he proposed that perplexed question, that plague of the inquisitive, Which was first, the bird or the egg?
3052	Such was the flatterer''s to Philip, who chided him: Sir, do n''t I keep you?
3052	Summer, autumn, and the year, are they not bodies?"
3052	That is, is it convenient to do things that are not convenient, and a duty to live even against duty?
3052	That they fled as conquered, whom the enemies after the fight could not believe to have fled, as having got much the better?
3052	The exactness of motions and harmony are definite, but the errors either in playing upon the harp, singing, or dancing, who can comprehend?
3052	The first question is, Whether at table it is allowable to philosophize?
3052	The stimulus to this came from Homer,--why should any one insist on the providence of the gods?
3052	Then said my brother cunningly: And do you imagine that any, upon a sudden, can produce any probable reasons?
3052	Then, said I, do you believe this to be my opinion?
3052	These things being thus in a manner said and delivered, what would these defenders of evidence and canonical masters of common conceptions have?
3052	Thirdly, how is the world perfect, if anything beyond it is possible to be moved about it?
3052	This discourse being ended, and Philinus hummed, Lysimachus began again, What sort of exercise then shall we imagine to be first?
3052	Thus Tigranes, when Cyrus asked him, What will your wife say when she hears that you are put to servile offices?
3052	Till Hector''s arm involve the ships in flame?
3052	To what purpose, said Solon, should I trouble him or myself to make inquiry in a matter so plain?
3052	To whom those for the obtaining of preservation?
3052	Upon this, all being silent, Florus began thus: What, shall we tamely suffer Plato to be run down?
3052	WHAT ARE PRINCIPLES?
3052	WHAT ARE THE CAUSES OF SLEEP AND DEATH?
3052	WHAT ARE THOSE STARS WHICH ARE CALLED THE DIOSCURI, THE TWINS, OR CASTOR AND POLLUX?
3052	WHAT ARE THOSE THAT ARE SAID TO BE[ GREEK OMITTED], AND WHY HOMER CALLS SALT DIVINE?
3052	WHAT HUMORED MAN IS HE THAT PLATO CALLS[ Greek omitted]?
3052	WHAT IS GOD?
3052	WHAT IS IT THAT THE GIVES ECHO?
3052	WHAT IS NATURE?
3052	WHAT IS PLATO''S MEANING, WHEN HE SAYS THAT GOD ALWAYS PLAYS THE GEOMETER?
3052	WHAT IS SIGNIFIED BY THE FABLE ABOUT THE DEFEAT OF NEPTUNE?
3052	WHAT IS THE CAUSE OF ACCORD?
3052	WHAT IS THE CAUSE OF BULIMY OR THE GREEDY DISEASE?
3052	WHAT IS THE DIFFERENCE BETWEEN A PRINCIPLE AND AN ELEMENT?
3052	WHAT IS THE DIFFERENCE BETWEEN IMAGINATION[ GREEK OMITTED], THE IMAGINABLE[ GREEK OMITTED], FANCY[ GREEK OMITTED], AND PHANTOM[ GREEK OMITTED]?
3052	WHAT IS THE MEANING OF THE SAYING: DRINK EITHER FIVE OR THREE, BUT NOT FOUR?
3052	WHAT IS THE REASON THAT ALPHA IS PLACED FIRST IN THE ALPHABET, AND WHAT IS THE PROPORTION BETWEEN THE NUMBER OF VOWELS AND SEMI- VOWELS?
3052	WHAT IS THE REASON THAT FLESH OF SACRIFICED BEASTS, AFTER BEING HUNG A WHILE UPON A FIG- TREE IS MORE TENDER THAN BEFORE?
3052	WHAT IS THE REASON THAT HUNGER IS ALLAYED BY DRINKING, BUT THIRST INCREASED BY EATING?
3052	WHAT IS THE REASON THAT THE FIG- TREE, BEING ITSELF OF A VERY SHARP AND BITTER TASTE, BEARS SO SWEET FRUIT?
3052	WHAT IS THE REASON THAT THOSE THAT ARE FASTING ARE MORE THIRSTY THAN HUNGRY?
3052	WHAT MANNER OF MAN SHOULD A DIRECTOR OF A FEAST BE?
3052	WHAT MEANS TIMAEUS( See"Timaeus,"p. 42 D.) WHEN HE SAYS THAT SOULS ARE DISPERSED INTO THE EARTH, THE MOON, AND INTO OTHER INSTRUMENTS OF TIME?
3052	WHAT SORT OF MUSIC IS FITTEST FOR AN ENTERTAINMENT?
3052	WHAT WAS, THE REASON OF THAT CUSTOM OF THE ANCIENT ROMANS TO REMOVE THE TABLE BEFORE ALL THE MEAT WAS EATEN, AND NOT TO PUT OUT THE LAMP?
3052	WHENCE ARISETH BARRENNESS IN WOMEN, AND IMPOTENCY IN MEN?
3052	WHENCE DID MEN OBTAIN THE KNOWLEDGE OF THE EXISTENCE AND ESSENCE OF A DEITY?
3052	WHENCE DO THE STARS RECEIVE THEIR LIGHT?
3052	WHETHER AT TABLE IT IS ALLOWABLE TO PHILOSOPHIZE?
3052	WHETHER FLUTE- GIRLS ARE TO BE ALLOWED AT A FEAST?
3052	WHICH IS THE FITTEST TIME FOR A MAN TO KNOW HIS WIFE?
3052	WHICH WAS FIRST THE BIRD OR THE EGG?
3052	WHY DID GOD COMMAND SOCRATES TO ACT THE MIDWIFE''S PART TO OTHERS, BUT CHARGED HIMSELF NOT TO GENERATE; AS HE AFFIRMS IN THEAETETUS?
3052	WHY DO THOSE THAT ARE STARK DRUNK SEEM NOT SO MUCH DEBAUCHED AS THOSE THAT ARE BUT HALF FOXED?
3052	WHY DOES HE CALL THE SUPREME GOD FATHER AND MAKER OF ALL THINGS?
3052	WHY DOES HOMER APPROPRIATE A CERTAIN PECULIAR EPITHET TO EACH PARTICULAR LIQUID, AND CALL OIL ONLY LIQUID?
3052	WHY SAID PLATO, THAT SPEECH WAS COMPOSED OF NOUNS AND VERBS?
3052	WHY WAS THE PINE COUNTED SACRED TO NEPTUNE AND BACCHUS?
3052	Was it a slow disease, or did Artemis the archer slay them with the visitation of her gentle shafts?
3052	What beginnings do Xenocrates and Polemo take?
3052	What consent does it not turn upside down?
3052	What difficulty is there in that?
3052	What does this mean except that the world is conducted by civilized laws and the gods consult under the presidency of the father of gods and men?
3052	What first- fruits shall they offer?
3052	What is greatest?
3052	What is greatest?
3052	What is most Pernicious?
3052	What is most beautiful?
3052	What is most beautiful?
3052	What is most common?
3052	What is most easy?
3052	What is most easy?
3052	What is most pernicious?
3052	What is most profitable?
3052	What is most profitable?
3052	What is most strong?
3052	What is most wise?
3052	What is strongest?
3052	What is the reason that our cups are washed and made so clean that they shine and look bright?
3052	What is this?
3052	What is wisest?
3052	What kind of thing then is it in its own form?
3052	What manner of god then is Jupiter,--I mean Chrysippus''s Jupiter,--who punishes an act done neither willingly nor unprofitably?
3052	What natural or scientific art is left untouched?
3052	What need is there for mentioning anything else?
3052	What need of many instances?
3052	What other reprehender of his doctrines does this man then expect?
3052	What other thing is he establishing but a community of speech and a relation of soul between men and beasts?
3052	What problem was that?
3052	What question will you put them, said Protogenes?
3052	What record is there extant of one civil action in matter of government, performed by any of you?
3052	What sayest thou now, Epicurus?
3052	What shall men sacrifice?
3052	What then ails them, that they will not confess that to be evil which is worse than evil?
3052	What then follows from this, that the World alone is self- sufficient?
3052	What then is good?
3052	What then shall we say for Plato?
3052	What then, said Florus, shall we say that salt is termed divine for that reason?
3052	What then, shall we suffer those rhetoricians to be thought to have hit the mark when they bring arguments only from probabilities and conjectures?
3052	What then?
3052	What then?"
3052	What thing then is there so impossible in Nature as to be doubted of, if it is possible to believe such reveries as these?
3052	What would it have benefited Lichas, if being thrown by Hercules, as from a sling into the sea, he had been on a sudden changed from vice to virtue?"
3052	What, then, are these habits and motions of the parts?
3052	What, then, is the only thing that they shun?
3052	What, then, is this end?
3052	When I had said this, Lamprias, sitting( as he always doth) upon a low bed, cried out: Sirs, will you give me leave to correct this sottish judge?
3052	When I was curious to inquire who this lady was, he said, Do you not yet know the wise and famous Eumetis?
3052	When then will our life become savage, uncivilized, and bestial?
3052	Whether then shall we say, that neither consents nor virtues nor vices nor doing well nor doing ill is in our power?
3052	Who can therefore appear to speak things more contradictory to himself than he who says that the same god is now nourished and again not nourished?
3052	Who first determined this?
3052	Who has more skill than the artificer of such an art?
3052	Who is this that hath so many mouths for his belly and the kitchen?
3052	Who then are they that call in question things believed, and contend against things that are evident?
3052	Who then are they, O Colotes, that are endued with this privilege never to be wounded, never to be sick?
3052	Who would not have blamed another that should have omitted these things?
3052	Who, then, were the first authors of this opinion, that we owe no justice to dumb animals?
3052	Why do you belie the earth as unable to maintain you?
3052	Why do you profane the lawgiver Ceres, and shame the mild and gentle Bacchus, as not furnishing you with sufficiency?
3052	Why does it open especially on that side where it may have the best convenience for receiving the purest air, and the benefit of the evening sun?
3052	Why does the body rest?
3052	Why is it necessary to speak of the heroes in battle?
3052	Why not, quoth Anacharsis, when there is a reward promised to the hardest drinker?
3052	Why not?
3052	Why pray, is the number nine the most perfect?
3052	Why should we not ascribe to Homer every excellence?
3052	Why so, my friend?
3052	Why then, instead of fine flour, do not we thicken our broth with coarse bran?
3052	Why therefore should we rather say the clothes are hot, because they cause heat, than cold, because they cause cold?
3052	Why, Lord of lightning, hast thou summoned here The gods of council, dost thou aught desire Touching the Greeks and Trojans?
3052	Wilt thou get thee up betimes in the morning, and go to the theatre to hear the harpers and flutists play?
3052	With what, O good sir, do Aristotle and Theophrastus begin?
3052	With what, then, says he, shall I begin?
3052	Would not the river Nile sooner have given over to bear the paper- reed, than they have been weary of writing their brave exploits?
3052	Yea, why rather should he not struggle against Fortune, and raise himself above the pressures of his low circumstances?
3052	Yes, said he, whose else?
3052	Your words are great, but what''s this to your bride?
3052	Zeuxippus therefore subjoined and said: And must our present debate be left then unfinished because of that?
3052	and again, Exempt from sickness and old age are they, And free from toil, and have escaped the stream Of roaring Acheron?
3052	and again, What God those seeds of strife''twixt them did sow?
3052	and thus:-- What''s your command to Hector?
3052	and why, of the several kinds of music, will the chromatic diffuse and the harmonic compose the mind?
3052	corruption, are animals obnoxious to?
3052	if, when these are taken away, virtue will also vanish and be lost?
3052	is there the like danger if I refuse to eat flesh, as if I for want of faith murder my child or some other friend?
3052	of virtue, for which we were created?
3052	or deal in adulterate wares or griping usury, not minding anything that is great and worthy thy noble extraction?
3052	said I, and shall not Aristodemus then succeed me, if you are tired out yourself?
3052	some men may properly inquire:-- DID PLATO PLACE THE RATIONAL OR THE IRASCIBLE FACULTY IN THE MIDDLE?
3052	was it not but the other day that the Isthmian garland began to be made of pine?
3052	wherein differ they from what Plato says, that the divine nature is remote from both joy and grief?
1672	''And do you think that a man who is unable to help himself is in a good condition?''
1672	''But is not rhetoric a fine thing?''
1672	''But what part?''
1672	''Certainly,''he will answer,''for is not health the greatest good?
1672	''Do you mean to say that the rhetoricians are esteemed flatterers?''
1672	''Health first, beauty next, wealth third,''in the words of the old song, or how would you rank them?
1672	''What do you mean?''
1672	''What is cookery?''
1672	''What is rhetoric?''
1672	''What is the art of Rhetoric?''
1672	''What is the use of coming to you, Gorgias?''
1672	''Who is Gorgias?''
1672	''Who knows,''as Euripides says,''whether life may not be death, and death life?''
1672	''Why will you continue splitting words?
1672	''Why, have they not great power, and can they not do whatever they desire?''
1672	), with the making of garments?
1672	All this is a hindrance to them; there are the clothes of the judges and the clothes of the judged.--What is to be done?
1672	Am I not right Callicles?
1672	Am I not right in my recollection?
1672	Am I not right?
1672	And I am going to ask-- what is this power of persuasion which is given by rhetoric, and about what?
1672	And I would have you observe, that I am right in asking this further question: If I asked,''What sort of a painter is Zeuxis?''
1672	And I would still ask, whether you say that pleasure and good are the same, or whether there is some pleasure which is not a good?
1672	And as Callicles is about to enter public life, should we not examine him?
1672	And do you consider wealth to be the greatest good of man?
1672	And do you mean to say also that if he meets with retribution and punishment he will still be happy?
1672	And if he asked again:''What is the art of calculation?''
1672	And if he further said,''Concerned with what?''
1672	And is not the soul which has an order of her own better than that which has no order?
1672	And is not the virtue of each thing dependent on order or arrangement?
1672	And is the pleasant to be pursued for the sake of the good?
1672	And must he not be courageous?
1672	And of harp- playing and dithyrambic poetry in general, what would you say?
1672	And suppose, again, I were to say that astronomy is only words-- he would ask,''Words about what, Socrates?''
1672	And that is pleasant at the presence of which we are pleased, and that is good at the presence of which we are good?
1672	And that which is orderly is temperate?
1672	And that which makes a thing good is the proper order inhering in each thing?
1672	And the soul which has order is orderly?
1672	And the temperate soul is good?
1672	And then he will be sure to go on and ask,''What good?
1672	And then he would proceed to ask:''Words about what?''
1672	And to be itching and always scratching?
1672	And to indulge unnatural desires, if they are abundantly satisfied?
1672	And we are good, and all good things whatever are good when some virtue is present in us or them?
1672	And what do you say of that other rhetoric which addresses the Athenian assembly and the assemblies of freemen in other states?
1672	And what is my sort?
1672	And what knowledge can be nobler?
1672	And when I ask, Who are you?
1672	And who are you?
1672	And will not the temperate man do what is proper, both in relation to the gods and to men;--for he would not be temperate if he did not?
1672	And yet there is an inconsistency: for should not Socrates too have taught the citizens better than to put him to death?
1672	And yet, on your principle, what justice or reason is there in your refusal?
1672	And you would admit that to drink, when you are thirsty, is pleasant?
1672	Are the superior and better and stronger the same or different?
1672	Are you disposed to admit that?
1672	Are you of the same opinion still?
1672	As we likewise enquire, What will become of them after death?
1672	At your age, Socrates, are you not ashamed to be catching at words and chuckling over some verbal slip?
1672	Both the wise man and the brave man we allow to be good?
1672	But I shall not tell him whether rhetoric is a fine thing or not, until I have first answered,''What is rhetoric?''
1672	But do you really suppose that I or any other human being denies that some pleasures are good and others bad?
1672	But if there were no future, might he not still be happy in the performance of an action which was attended only by a painful death?
1672	But if we, Polus, are right, do you see what follows, or shall we draw out the consequences in form?
1672	But is he as ignorant of just and unjust as he is of medicine or building?
1672	But is not virtue something different from saving and being saved?
1672	But please to refresh my memory a little; did you say--''in an unjust attempt to make himself a tyrant''?
1672	But tell me, Gorgias, what are the best?
1672	But to return to our argument:--Does not a man cease from thirsting and from the pleasure of drinking at the same moment?
1672	But what do you mean by the better?
1672	But what reason is there in this?
1672	But where are the orators among whom you find the latter?
1672	But who would undertake a public building, if he had never had a teacher of the art of building, and had never constructed a building before?
1672	But why, if I have a suspicion, do I ask instead of telling you?
1672	But, my good friend, where is the refutation?
1672	CALLICLES: And do you think, Socrates, that a man who is thus defenceless is in a good position?
1672	CALLICLES: And is not that just the provoking thing?
1672	CALLICLES: And what difference does that make?
1672	CALLICLES: And what does our friend Socrates, of Foxton, say-- does he assent to this, or not?
1672	CALLICLES: And you are the man who can not speak unless there is some one to answer?
1672	CALLICLES: Are you not ashamed, Socrates, of introducing such topics into the argument?
1672	CALLICLES: Can not you finish without my help, either talking straight on, or questioning and answering yourself?
1672	CALLICLES: Do you want me to agree with you?
1672	CALLICLES: I suppose that you mean health and strength?
1672	CALLICLES: Quite so, Socrates; and they are really fools, for how can a man be happy who is the servant of anything?
1672	CALLICLES: Tell me, Chaerephon, is Socrates in earnest, or is he joking?
1672	CALLICLES: Well, but how does that prove Pericles''badness?
1672	CALLICLES: What do you mean by his''ruling over himself''?
1672	CALLICLES: What do you mean?
1672	CALLICLES: What do you mean?
1672	CALLICLES: What is the matter, Chaerephon-- does Socrates want to hear Gorgias?
1672	CALLICLES: What is your meaning, Socrates?
1672	CALLICLES: Why not give the name yourself, Socrates?
1672	CALLICLES: Why?
1672	CALLICLES: Yes, I do; but what is the inference?
1672	CALLICLES: Yes, but why talk of men who are good for nothing?
1672	CALLICLES: Yes, certainly; but what is your drift?
1672	CHAEREPHON: And do you, Polus, think that you can answer better than Gorgias?
1672	CHAEREPHON: And if he had the skill of Aristophon the son of Aglaophon, or of his brother Polygnotus, what ought we to call him?
1672	CHAEREPHON: Then we should be right in calling him a physician?
1672	CHAEREPHON: What do you mean?
1672	CHAEREPHON: What question?
1672	CHAEREPHON: What shall I ask him?
1672	Can anything be more irrational, my friends, than this?
1672	Consider:--You would say that to suffer punishment is another name for being justly corrected when you do wrong?
1672	Could he be said to regard even their pleasure?
1672	Did he perform with any view to the good of his hearers?
1672	Did not the very persons whom he was serving ostracize him, in order that they might not hear his voice for ten years?
1672	Did they employ these advantages with a view to philosophy, gathering from every nature some addition to their store of knowledge?
1672	Did you not say, that suffering wrong was more evil, and doing wrong more disgraceful?
1672	Do I make any impression on you, and are you coming over to the opinion that the orderly are happier than the intemperate?
1672	Do I not convince you that the opposite is the truth?
1672	Do they suppose that the rule of justice is the rule of the stronger or of the better?''
1672	Do we not often hear the novel writer censured for attempting to convey a lesson to the minds of his readers?
1672	Do you know any other effect of rhetoric over and above that of producing persuasion?
1672	Do you laugh, Polus?
1672	Do you mean that your art produces the greatest good?
1672	Do you not agree?
1672	Do you say''Yes''or''No''to that?
1672	Do you understand?
1672	Does Callicles agree to this division?
1672	Does not that appear to be an art which seeks only pleasure, Callicles, and thinks of nothing else?
1672	Does not the art of making money?
1672	Does not the art of medicine?
1672	For all our life long we are talking with ourselves:--What is thought but speech?
1672	For do not we too accuse as well as excuse ourselves?
1672	For on what principle of justice did Xerxes invade Hellas, or his father the Scythians?
1672	For that would not be right, Polus; but I shall be happy to answer, if you will ask me, What part of flattery is rhetoric?
1672	For will any one ever acknowledge that he does not know, or can not teach, the nature of justice?
1672	For you were saying just now that the courageous and the wise are the good-- would you not say so?
1672	For, first, you defined the superior to be the stronger, and then the wiser, and now something else;--what DO you mean?
1672	GORGIAS: A part of what, Socrates?
1672	GORGIAS: Then why not ask him yourself?
1672	GORGIAS: What do you mean, Socrates?
1672	GORGIAS: What is coming, Socrates?
1672	GORGIAS: What matter?
1672	GORGIAS: Yes, I know the song; but what is your drift?
1672	Have I not told you that the superior is the better?''
1672	Have they not been invented wholly for the sake of pleasure?
1672	Have they not very great power in states?
1672	Have we not already admitted many times over that such is the duty of a public man?
1672	How are they to be?
1672	How is the inconsistency to be explained?
1672	How then can pleasure be the same as good, or pain as evil?
1672	How will you answer them?
1672	How would Gorgias explain this phenomenon?
1672	I mean to ask whether a man will escape injustice if he has only the will to escape, or must he have provided himself with the power?
1672	I mean to say-- Does he who teaches anything persuade men of that which he teaches or not?
1672	I mean, for example, that if a man strikes, there must be something which is stricken?
1672	I was saying that to do is worse than to suffer injustice?
1672	If we admit what has been just now said, every man ought in every way to guard himself against doing wrong, for he will thereby suffer great evil?
1672	In the first division the question is asked-- What is rhetoric?
1672	In the first place, what say you of flute- playing?
1672	Is not suffering injustice a greater evil?
1672	Is not that true?
1672	Is not this a fact?
1672	Is not this true?
1672	Is not this, as they say, to begin with the big jar when you are learning the potter''s art; which is a foolish thing?
1672	Is that the paradox which, as you say, can not be refuted?
1672	Is the final result, that he gets rid of them both together?
1672	Is there any comparison between him and the pleader?
1672	Is this true?
1672	Look at the matter in this way:--In respect of a man''s estate, do you see any greater evil than poverty?
1672	May I ask then whether you will answer in turn and have your words put to the proof?
1672	May I assume this to be your opinion?
1672	May not the service of God, which is the more disinterested, be in like manner the higher?
1672	Might not the novelist, too, make an ideal, or rather many ideals of social life, better than a thousand sermons?
1672	Must not the defence be one which will avert the greatest of human evils?
1672	Must not the very opposite be true,--if he is to be like the tyrant in his injustice, and to have influence with him?
1672	Must we not try and make them as good as possible?
1672	Nay, did not Pericles make the citizens worse?
1672	Nay, will he not rather do all the evil which he can and escape?
1672	No other answer can I give, Callicles dear; have you any?
1672	Or do I fail to persuade you, and, however many tales I rehearse to you, do you continue of the same opinion still?
1672	Or must the pupil know these things and come to you knowing them before he can acquire the art of rhetoric?
1672	Or will you be unable to teach him rhetoric at all, unless he knows the truth of these things first?
1672	Or would you venture to say, that they too are happy, if they only get enough of what they want?
1672	Ought he not to have the name which is given to his brother?
1672	Ought the physician then to have a larger share of meats and drinks?
1672	POLUS: An experience in what?
1672	POLUS: And I should say neither I, nor any man: would you yourself, for example, suffer rather than do injustice?
1672	POLUS: And are the good rhetoricians meanly regarded in states, under the idea that they are flatterers?
1672	POLUS: And are those of whom I spoke wretches?
1672	POLUS: And can not you tell at once, and without having an acquaintance with him, whether a man is happy?
1672	POLUS: And do even you, Socrates, seriously believe what you are now saying about rhetoric?
1672	POLUS: And do you think that he is happy or miserable?
1672	POLUS: And if able to gratify others, must not rhetoric be a fine thing?
1672	POLUS: And is not that a great power?
1672	POLUS: And noble or ignoble?
1672	POLUS: And so you think that he who slays any one whom he pleases, and justly slays him, is pitiable and wretched?
1672	POLUS: Ask:-- CHAEREPHON: My question is this: If Gorgias had the skill of his brother Herodicus, what ought we to call him?
1672	POLUS: At any rate you will allow that he who is unjustly put to death is wretched, and to be pitied?
1672	POLUS: But do you not think, Socrates, that you have been sufficiently refuted, when you say that which no human being will allow?
1672	POLUS: But is it the greatest?
1672	POLUS: But they do what they think best?
1672	POLUS: Did I not hear you say that rhetoric was a sort of experience?
1672	POLUS: Does rhetoric seem to you to be an experience?
1672	POLUS: How can that be, Socrates?
1672	POLUS: How not regarded?
1672	POLUS: How two questions?
1672	POLUS: I will ask and do you answer?
1672	POLUS: I will ask; and do you answer me, Socrates, the same question which Gorgias, as you suppose, is unable to answer: What is rhetoric?
1672	POLUS: In either case is he not equally to be envied?
1672	POLUS: In what?
1672	POLUS: Of what profession?
1672	POLUS: Then are cookery and rhetoric the same?
1672	POLUS: Then clearly, Socrates, you would say that you did not even know whether the great king was a happy man?
1672	POLUS: Then surely they do as they will?
1672	POLUS: Then what, in your opinion, is rhetoric?
1672	POLUS: Then would you rather suffer than do injustice?
1672	POLUS: Then you would not wish to be a tyrant?
1672	POLUS: Then, according to your doctrine, the said Archelaus is miserable?
1672	POLUS: Were you not saying just now that he is wretched?
1672	POLUS: What do you mean, Socrates?
1672	POLUS: What do you mean?
1672	POLUS: What do you mean?
1672	POLUS: What does that matter if I answer well enough for you?
1672	POLUS: What makes you say so, Socrates?
1672	POLUS: What sort of an art is cookery?
1672	POLUS: What then?
1672	POLUS: What thing?
1672	POLUS: Why''forbear''?
1672	POLUS: Why, did I not say that it was the noblest of arts?
1672	POLUS: Why, have you not already said that they do as they think best?
1672	POLUS: Will you enumerate them?
1672	POLUS: You are hard of refutation, Socrates, but might not a child refute that statement?
1672	POLUS: You see, I presume, that Archelaus the son of Perdiccas is now the ruler of Macedonia?
1672	Perhaps, however, you do not even now understand what I mean?
1672	Polus asks,''What thing?''
1672	SOCRATES: A useful thing, then?
1672	SOCRATES: About that you and I may be supposed to agree?
1672	SOCRATES: Again, if we take the arts of which we were just now speaking:--do not arithmetic and the arithmeticians teach us the properties of number?
1672	SOCRATES: Again, in a man''s bodily frame, you would say that the evil is weakness and disease and deformity?
1672	SOCRATES: Although he is not a physician:--is he?
1672	SOCRATES: And I affirm that he is most miserable, and that those who are punished are less miserable-- are you going to refute this proposition also?
1672	SOCRATES: And a foolish man too?
1672	SOCRATES: And according to the argument the rhetorician must be a just man?
1672	SOCRATES: And are not all things either good or evil, or intermediate and indifferent?
1672	SOCRATES: And are not just men gentle, as Homer says?--or are you of another mind?
1672	SOCRATES: And are not these pleasures or goods present to those who rejoice-- if they do rejoice?
1672	SOCRATES: And are only the cowards pained at the approach of their enemies, or are the brave also pained?
1672	SOCRATES: And are they equally pained?
1672	SOCRATES: And are they not better pleased at the enemy''s departure?
1672	SOCRATES: And are we late for a feast?
1672	SOCRATES: And are we to say that you are able to make other men rhetoricians?
1672	SOCRATES: And as for the Muse of Tragedy, that solemn and august personage-- what are her aspirations?
1672	SOCRATES: And deformity or disgrace may be equally measured by the opposite standard of pain and evil?
1672	SOCRATES: And did you ever see a sensible man rejoicing or sorrowing?
1672	SOCRATES: And did you never see a foolish child rejoicing?
1672	SOCRATES: And do not the poets in the theatres seem to you to be rhetoricians?
1672	SOCRATES: And do not those who rightly punish others, punish them in accordance with a certain rule of justice?
1672	SOCRATES: And do you call the fools and cowards good men?
1672	SOCRATES: And do you mean by the better the same as the superior?
1672	SOCRATES: And do you not imagine that the soul likewise has some evil of her own?
1672	SOCRATES: And do you, Callicles, seriously maintain what you are saying?
1672	SOCRATES: And does he have and not have good and happiness, and their opposites, evil and misery, in a similar alternation?
1672	SOCRATES: And does not gymnastic also treat of discourse concerning the good or evil condition of the body?
1672	SOCRATES: And does not the same argument hold of the soul, my good sir?
1672	SOCRATES: And does not the same hold in all other cases?
1672	SOCRATES: And further, that to suffer punishment is the way to be released from this evil?
1672	SOCRATES: And he has the second place, who is delivered from vice?
1672	SOCRATES: And he is to be thirsting and drinking?
1672	SOCRATES: And he may have strength and weakness in the same way, by fits?
1672	SOCRATES: And he who has joy is good?
1672	SOCRATES: And he who has learned medicine is a physician, in like manner?
1672	SOCRATES: And he who has learned music a musician?
1672	SOCRATES: And he who is in pain is evil?
1672	SOCRATES: And he who is just may be supposed to do what is just?
1672	SOCRATES: And he who punishes rightly, punishes justly?
1672	SOCRATES: And if a man burns, there is something which is burned?
1672	SOCRATES: And if he burns in excess or so as to cause pain, the thing burned will be burned in the same way?
1672	SOCRATES: And if he cuts, the same argument holds-- there will be something cut?
1672	SOCRATES: And if he is hungry, or has any other desire, does he not cease from the desire and the pleasure at the same moment?
1672	SOCRATES: And if pleasantly, then also happily?
1672	SOCRATES: And if the cutting be great or deep or such as will cause pain, the cut will be of the same nature?
1672	SOCRATES: And if the most disgraceful, then also the worst?
1672	SOCRATES: And if the striker strikes violently or quickly, that which is struck will be struck violently or quickly?
1672	SOCRATES: And if they were more savage, must they not have been more unjust and inferior?
1672	SOCRATES: And if what is honourable, then what is good, for the honourable is either pleasant or useful?
1672	SOCRATES: And in pain?
1672	SOCRATES: And in the same way there are good pains and there are evil pains?
1672	SOCRATES: And in the same way, he who has learned what is just is just?
1672	SOCRATES: And in the sentence which you have just uttered, the word''thirsty''implies pain?
1672	SOCRATES: And in this way he will have accomplished, as you and your friends would say, the end of becoming a great man and not suffering injury?
1672	SOCRATES: And is he not then delivered from the greatest evil?
1672	SOCRATES: And is not that the sort of thing, Callicles, which we were just now describing as flattery?
1672	SOCRATES: And is not the same true of all similar arts, as, for example, the art of playing the lyre at festivals?
1672	SOCRATES: And is not this universally true?
1672	SOCRATES: And is the''having learned''the same as''having believed,''and are learning and belief the same things?
1672	SOCRATES: And is this notion true of one soul, or of two or more?
1672	SOCRATES: And it has been proved to be true?
1672	SOCRATES: And justice punishes us, and makes us more just, and is the medicine of our vice?
1672	SOCRATES: And justice, if the best, gives the greatest pleasure or advantage or both?
1672	SOCRATES: And may not the same be said of the beauty of knowledge?
1672	SOCRATES: And most disgraceful either because most painful and causing excessive pain, or most hurtful, or both?
1672	SOCRATES: And music is concerned with the composition of melodies?
1672	SOCRATES: And must not the just man always desire to do what is just?
1672	SOCRATES: And must we not have the same end in view in the treatment of our city and citizens?
1672	SOCRATES: And not to suffer, is to perpetuate the evil?
1672	SOCRATES: And now injustice and all evil in the soul has been admitted by us to be most disgraceful?
1672	SOCRATES: And now let us have from you, Gorgias, the truth about rhetoric: which you would admit( would you not?)
1672	SOCRATES: And now, which will you do, ask or answer?
1672	SOCRATES: And of two deformed things, that which exceeds in deformity or disgrace, exceeds either in pain or evil-- must it not be so?
1672	SOCRATES: And ought not the better to have a larger share?
1672	SOCRATES: And ought we not to choose and use the good pleasures and pains?
1672	SOCRATES: And punishment is an evil?
1672	SOCRATES: And since they are superior, the laws which are made by them are by nature good?
1672	SOCRATES: And suffering implies an agent?
1672	SOCRATES: And that is now discovered to be more evil?
1672	SOCRATES: And that which exceeds most in hurtfulness will be the greatest of evils?
1672	SOCRATES: And that which is just has been admitted to be honourable?
1672	SOCRATES: And the beneficial are those which do some good, and the hurtful are those which do some evil?
1672	SOCRATES: And the foolish man and the coward to be evil?
1672	SOCRATES: And the foolish; so it would seem?
1672	SOCRATES: And the greater disgrace is the greater evil?
1672	SOCRATES: And the one which had pleasure in view was just a vulgar flattery:--was not that another of our conclusions?
1672	SOCRATES: And the other had in view the greatest improvement of that which was ministered to, whether body or soul?
1672	SOCRATES: And the reason for asking this second question would be, that there are other painters besides, who paint many other figures?
1672	SOCRATES: And the same is true of a ship?
1672	SOCRATES: And the same may be said of the human body?
1672	SOCRATES: And the suffering to him who is stricken is of the same nature as the act of him who strikes?
1672	SOCRATES: And the word''drinking''is expressive of pleasure, and of the satisfaction of the want?
1672	SOCRATES: And there is also''having believed''?
1672	SOCRATES: And therefore he acts justly?
1672	SOCRATES: And therefore persuade us of them?
1672	SOCRATES: And therefore to be unjust and intemperate, and cowardly and ignorant, is more painful than to be poor and sick?
1672	SOCRATES: And thirst, too, is painful?
1672	SOCRATES: And this speech is addressed to a crowd of people?
1672	SOCRATES: And this you would call injustice and ignorance and cowardice, and the like?
1672	SOCRATES: And those who are in pain have evil or sorrow present with them?
1672	SOCRATES: And to restrain her from her appetites is to chastise her?
1672	SOCRATES: And to understand that about which they speak?
1672	SOCRATES: And to whom do we go with the unjust and intemperate?
1672	SOCRATES: And was not Pericles a shepherd of men?
1672	SOCRATES: And was not punishment said by us to be a deliverance from the greatest of evils, which is vice?
1672	SOCRATES: And were you not saying just now, that some courage implied knowledge?
1672	SOCRATES: And what art frees us from disease?
1672	SOCRATES: And what art will protect us from suffering injustice, if not wholly, yet as far as possible?
1672	SOCRATES: And what do you say of doing injustice?
1672	SOCRATES: And what do you say of his father, Meles the harp- player?
1672	SOCRATES: And what do you say of the choral art and of dithyrambic poetry?--are not they of the same nature?
1672	SOCRATES: And what from vice and injustice?
1672	SOCRATES: And what would you consider this to be?
1672	SOCRATES: And what would you say of the soul?
1672	SOCRATES: And when he has got rid of his ophthalmia, has he got rid of the health of his eyes too?
1672	SOCRATES: And when we kill a man we kill him or exile him or despoil him of his goods, because, as we think, it will conduce to our good?
1672	SOCRATES: And which of the evils is the most disgraceful?--Is not the most disgraceful of them injustice, and in general the evil of the soul?
1672	SOCRATES: And which rejoiced most at the departure of the enemy, the coward or the brave?
1672	SOCRATES: And why?
1672	SOCRATES: And will not the patient suffer that which the agent does, and will not the suffering have the quality of the action?
1672	SOCRATES: And will therefore never be willing to do injustice?
1672	SOCRATES: And will you also do me the favour of saying whether man is an animal?
1672	SOCRATES: And would he be the happier man in his bodily condition, who is healed, or who never was out of health?
1672	SOCRATES: And would you maintain that if a fool does what he thinks best, this is a good, and would you call this great power?
1672	SOCRATES: And would you not allow that all just things are honourable in so far as they are just?
1672	SOCRATES: And would you prefer a greater evil or a greater dishonour to a less one?
1672	SOCRATES: And would you say that courage differed from pleasure?
1672	SOCRATES: And would you say that pleasure and knowledge are the same, or not the same?
1672	SOCRATES: And would you still say that the evil are evil by reason of the presence of evil?
1672	SOCRATES: And yet rhetoric makes men able to speak?
1672	SOCRATES: And yet those who have learned as well as those who have believed are persuaded?
1672	SOCRATES: And you said the opposite?
1672	SOCRATES: And you were speaking of courage and knowledge as two things different from one another?
1672	SOCRATES: And you would call sounds and music beautiful for the same reason?
1672	SOCRATES: And you, like him, invite any one to ask you about anything which he pleases, and you will know how to answer him?
1672	SOCRATES: And, therefore, when Pericles first began to speak in the assembly, the Athenians were not so good as when he spoke last?
1672	SOCRATES: Are these indifferent things done for the sake of the good, or the good for the sake of the indifferent?
1672	SOCRATES: But can every man choose what pleasures are good and what are evil, or must he have art or knowledge of them in detail?
1672	SOCRATES: But can you tell me why you disapprove of such a power?
1672	SOCRATES: But does he do what he wills if he does what is evil?
1672	SOCRATES: But does not the art of medicine, which we were just now mentioning, also make men able to understand and speak about the sick?
1672	SOCRATES: But have not you and the world already agreed that to do injustice is more disgraceful than to suffer?
1672	SOCRATES: But he does not cease from good and evil at the same moment, as you have admitted: do you still adhere to what you said?
1672	SOCRATES: But he surely can not have the same eyes well and sound at the same time?
1672	SOCRATES: But if he is to have more power of persuasion than the physician, he will have greater power than he who knows?
1672	SOCRATES: But if not in pain, then not in both?
1672	SOCRATES: But if there had been no one but Zeuxis who painted them, then you would have answered very well?
1672	SOCRATES: But if they were good, then clearly each of them must have made the citizens better instead of worse?
1672	SOCRATES: But is the being healed a pleasant thing, and are those who are being healed pleased?
1672	SOCRATES: But not the evil?
1672	SOCRATES: But now we are affirming that the aforesaid rhetorician will never have done injustice at all?
1672	SOCRATES: But surely the wise and brave are the good, and the foolish and the cowardly are the bad?
1672	SOCRATES: But then again, what was the observation which you just now made, about doing and suffering wrong?
1672	SOCRATES: But what if the itching is not confined to the head?
1672	SOCRATES: But whether rulers or subjects will they or will they not have more than themselves, my friend?
1672	SOCRATES: But will he also escape from doing injury?
1672	SOCRATES: But will you answer?
1672	SOCRATES: But you admitted, that when in pain a man might also have pleasure?
1672	SOCRATES: Consider again:--Where there is an agent, must there not also be a patient?
1672	SOCRATES: Do I understand you to mean what I mean by the term''benefited''?
1672	SOCRATES: Do men appear to you to will that which they do, or to will that further end for the sake of which they do a thing?
1672	SOCRATES: Do you mean that you will teach him to gain the ears of the multitude on any subject, and this not by instruction but by persuasion?
1672	SOCRATES: Do you mean what sort of an art?
1672	SOCRATES: Do you never hear our professors of education speaking in this inconsistent manner?
1672	SOCRATES: Do you see the inference:--that pleasure and pain are simultaneous, when you say that being thirsty, you drink?
1672	SOCRATES: Does not a man cease from his thirst and from his pleasure in drinking at the same time?
1672	SOCRATES: Enough: And did you ever see a coward in battle?
1672	SOCRATES: For in my opinion there is no profit in a man''s life if his body is in an evil plight-- in that case his life also is evil: am I not right?
1672	SOCRATES: Go back now to our former admissions.--Did you say that to hunger, I mean the mere state of hunger, was pleasant or painful?
1672	SOCRATES: Have the wise man and the fool, the brave and the coward, joy and pain in nearly equal degrees?
1672	SOCRATES: I am glad to hear it; answer me in like manner about rhetoric: with what is rhetoric concerned?
1672	SOCRATES: I know; but still the actual hunger is painful: am I not right?
1672	SOCRATES: I said also that the wicked are miserable, and you refuted me?
1672	SOCRATES: I suppose that he is affected by them, and gets rid of them in turns?
1672	SOCRATES: I understand you to say, if I am not mistaken, that the honourable is not the same as the good, or the disgraceful as the evil?
1672	SOCRATES: If then there be anything which a man has and has not at the same time, clearly that can not be good and evil-- do we agree?
1672	SOCRATES: Is it not a fact that injustice, and the doing of injustice, is the greatest of evils?
1672	SOCRATES: Is not this the conclusion, if the premises are not disproven?
1672	SOCRATES: Is that a question or the beginning of a speech?
1672	SOCRATES: Justly or unjustly, do you mean?
1672	SOCRATES: Laws and institutions also have no beauty in them except in so far as they are useful or pleasant or both?
1672	SOCRATES: Listen to me, then, while I recapitulate the argument:--Is the pleasant the same as the good?
1672	SOCRATES: Men who do any of these things do them for the sake of the good?
1672	SOCRATES: Must I then say with Epicharmus,''Two men spoke before, but now one shall be enough''?
1672	SOCRATES: Nay, I said a part of flattery; if at your age, Polus, you can not remember, what will you do by- and- by, when you get older?
1672	SOCRATES: Need I adduce any more instances, or would you agree that all wants or desires are painful?
1672	SOCRATES: No matter; then the cowards, and not only the brave, rejoice?
1672	SOCRATES: Now I want to know about rhetoric in the same way;--is rhetoric the only art which brings persuasion, or do other arts have the same effect?
1672	SOCRATES: Now, what art is there which delivers us from poverty?
1672	SOCRATES: Of discourse concerning diseases?
1672	SOCRATES: On the other hand, if the unjust be not punished, then, according to you, he will be happy?
1672	SOCRATES: Or swiftness and slowness?
1672	SOCRATES: Say rather, Polus, impossible; for who can refute the truth?
1672	SOCRATES: Shall we then assume two sorts of persuasion,--one which is the source of belief without knowledge, as the other is of knowledge?
1672	SOCRATES: So then, in mind, body, and estate, which are three, you have pointed out three corresponding evils-- injustice, disease, poverty?
1672	SOCRATES: Such treatment will be better for the soul herself?
1672	SOCRATES: Surely, then, the just man will never consent to do injustice?
1672	SOCRATES: Take the case of any bodily affection:--a man may have the complaint in his eyes which is called ophthalmia?
1672	SOCRATES: Tell me, then, when do you say that they are good and when that they are evil-- what principle do you lay down?
1672	SOCRATES: That again, Gorgias is ambiguous; I am still in the dark: for which are the greatest and best of human things?
1672	SOCRATES: That is to say, he who receives admonition and rebuke and punishment?
1672	SOCRATES: That is to say, in evil?
1672	SOCRATES: That would surely be marvellous and absurd?
1672	SOCRATES: The beneficial are good, and the hurtful are evil?
1672	SOCRATES: The degrees of good and evil vary with the degrees of pleasure and of pain?
1672	SOCRATES: The flatterer?
1672	SOCRATES: The good and evil both have joy and pain, but, perhaps, the evil has more of them?
1672	SOCRATES: Then I am to call you a rhetorician?
1672	SOCRATES: Then I was right in saying that a man may do what seems good to him in a state, and not have great power, and not do what he wills?
1672	SOCRATES: Then a man may delight a whole assembly, and yet have no regard for their true interests?
1672	SOCRATES: Then are the good and bad good and bad in a nearly equal degree, or have the bad the advantage both in good and evil?
1672	SOCRATES: Then arithmetic as well as rhetoric is an artificer of persuasion?
1672	SOCRATES: Then doing injustice will have an excess of evil, and will therefore be a greater evil than suffering injustice?
1672	SOCRATES: Then he ceases from pain and pleasure at the same moment?
1672	SOCRATES: Then he is benefited?
1672	SOCRATES: Then he lives worst, who, having been unjust, has no deliverance from injustice?
1672	SOCRATES: Then he who is punished and suffers retribution, suffers justly?
1672	SOCRATES: Then he who is punished is delivered from the evil of his soul?
1672	SOCRATES: Then he who is punished suffers what is good?
1672	SOCRATES: Then if great power is a good as you allow, will such a one have great power in a state?
1672	SOCRATES: Then injustice and intemperance, and in general the depravity of the soul, are the greatest of evils?
1672	SOCRATES: Then let me raise another question; there is such a thing as''having learned''?
1672	SOCRATES: Then medicine also treats of discourse?
1672	SOCRATES: Then pleasure is not the same as good fortune, or pain the same as evil fortune, and therefore the good is not the same as the pleasant?
1672	SOCRATES: Then poetry is a sort of rhetoric?
1672	SOCRATES: Then restraint or chastisement is better for the soul than intemperance or the absence of control, which you were just now preferring?
1672	SOCRATES: Then rhetoric does not treat of all kinds of discourse?
1672	SOCRATES: Then rhetoric is not the only artificer of persuasion?
1672	SOCRATES: Then the art of money- making frees a man from poverty; medicine from disease; and justice from intemperance and injustice?
1672	SOCRATES: Then the good and the bad are pleased and pained in a nearly equal degree?
1672	SOCRATES: Then the house in which order and regularity prevail is good; that in which there is disorder, evil?
1672	SOCRATES: Then the laws of the many are the laws of the superior?
1672	SOCRATES: Then the many are by nature superior to the one, against whom, as you were saying, they make the laws?
1672	SOCRATES: Then the punisher does what is honourable, and the punished suffers what is honourable?
1672	SOCRATES: Then they are the laws of the better; for the superior class are far better, as you were saying?
1672	SOCRATES: Then they can only exceed in the other?
1672	SOCRATES: Then they do not exceed in pain?
1672	SOCRATES: Then those who rejoice are good when goods are present with them?
1672	SOCRATES: Then those who rejoice are good, and those who are in pain evil?
1672	SOCRATES: Then those who want nothing are not truly said to be happy?
1672	SOCRATES: Then to which service of the State do you invite me?
1672	SOCRATES: Then upon this view, Pericles was not a good statesman?
1672	SOCRATES: Then we have found the reason why there is no dishonour in a man receiving pay who is called in to advise about building or any other art?
1672	SOCRATES: Then, as this is admitted, let me ask whether being punished is suffering or acting?
1672	SOCRATES: Then, as would appear, power and art have to be provided in order that we may do no injustice?
1672	SOCRATES: Then, as you are in earnest, shall we proceed with the argument?
1672	SOCRATES: Then, if you approve the question, Gorgias, what is the answer?
1672	SOCRATES: There is pleasure in drinking?
1672	SOCRATES: To do wrong, then, is second only in the scale of evils; but to do wrong and not to be punished, is first and greatest of all?
1672	SOCRATES: Very good, Callicles; but will he answer our questions?
1672	SOCRATES: Well now, suppose that we strip all poetry of song and rhythm and metre, there will remain speech?
1672	SOCRATES: Well, Polus, but if this is true, where is the great use of rhetoric?
1672	SOCRATES: Well, and is not he who has learned carpentering a carpenter?
1672	SOCRATES: Well, and was not this the point in dispute, my friend?
1672	SOCRATES: Well, but do you admit that the wiser is the better?
1672	SOCRATES: Well, but is there a false knowledge as well as a true?
1672	SOCRATES: Well, if you are willing to proceed, determine this question for me:--There is something, I presume, which you would call knowledge?
1672	SOCRATES: Well, my friend, but what do you think of swimming; is that an art of any great pretensions?
1672	SOCRATES: What are we to do, then?
1672	SOCRATES: What are you saying, Polus?
1672	SOCRATES: What events?
1672	SOCRATES: What is the name which is given to the effect of harmony and order in the body?
1672	SOCRATES: What sort of discourse, Gorgias?--such discourse as would teach the sick under what treatment they might get well?
1672	SOCRATES: When you are thirsty?
1672	SOCRATES: Which condition may not be really good, but good only in appearance?
1672	SOCRATES: Which rejoice and sorrow most-- the wise or the foolish?
1672	SOCRATES: Which, then, is the best of these three?
1672	SOCRATES: Why then?
1672	SOCRATES: Why, did you not say just now that the rhetoricians are like tyrants, and that they kill and despoil or exile any one whom they please?
1672	SOCRATES: Will you ask me, what sort of an art is cookery?
1672	SOCRATES: Will you understand my answer?
1672	SOCRATES: Will you, who are so desirous to gratify others, afford a slight gratification to me?
1672	SOCRATES: Wisdom and health and wealth and the like you would call goods, and their opposites evils?
1672	SOCRATES: Words which do what?
1672	SOCRATES: Would any other man prefer a greater to a less evil?
1672	SOCRATES: Would he not be utterly at a loss for a reply?
1672	SOCRATES: Yes, I do; and what is the name which you would give to the effect of harmony and order in the soul?
1672	SOCRATES: Yes, because the patient is delivered from a great evil; and this is the advantage of enduring the pain-- that you get well?
1672	SOCRATES: You further said that the wrong- doer is happy if he be unpunished?
1672	SOCRATES: You said also, that no man could have good and evil fortune at the same time?
1672	SOCRATES: You were saying, in fact, that the rhetorician will have greater powers of persuasion than the physician even in a matter of health?
1672	SOCRATES: You would further admit that there is a good condition of either of them?
1672	SOCRATES:--Who are to punish them?
1672	Shall I pursue the question?
1672	Shall I tell you why I anticipate this?
1672	Shall I tell you why I think so?
1672	Shall we break off in the middle?
1672	Shall we say that?
1672	Should we not examine him before we entrusted him with the office?
1672	Such are their respective lives:--And now would you say that the life of the intemperate is happier than that of the temperate?
1672	Tell me, Callicles, if a person were to ask these questions of you, what would you answer?
1672	Tell me, Socrates, are you in earnest, or only in jest?
1672	Tell me, then, Callicles, how about making any of the citizens better?
1672	Than themselves?
1672	The answer depends on another question: What use did the children of Cronos make of their time?
1672	Then are not the many superior to the one, and the opinions of the many better?
1672	Then these are the points at issue between us-- are they not?
1672	There remains the other question: Is a guilty man better off when he is punished or when he is unpunished?
1672	This is what I believe that you mean( and you must not suppose that I am word- catching), if you allow that the one is superior to the ten thousand?
1672	Though we are not going to banish the poets, how can we suppose that such utterances have any healing or life- giving influence on the minds of men?
1672	To him again I shall say, Who are you, honest friend, and what is your business?
1672	To what class of things do the words which rhetoric uses relate?
1672	Under his protection he will suffer no evil, but will he also do no evil?
1672	Was not this said?
1672	Was there ever a man who was once vicious, or unjust, or intemperate, or foolish, and became by the help of Callicles good and noble?
1672	Was there ever such a man, whether citizen or stranger, slave or freeman?
1672	We ask the question, Where were men before birth?
1672	We may assume the existence of bodies and of souls?
1672	Well, you and I say to him, and are you a creator of wealth?
1672	What do you mean?
1672	What do you say to this?
1672	What do you say?
1672	What do you say?
1672	What do you suppose that the physician would be able to reply when he found himself in such a predicament?
1672	What greater good can men have, Socrates?''
1672	What is feeling but rhetoric?
1672	What is to be said about all this?
1672	What nonsense are you talking?
1672	What part of flattery is rhetoric?
1672	What right have you to despise the engine- maker, and the others whom I was just now mentioning?
1672	What then distinguishes rhetoric from the other arts which have to do with words?
1672	What then is his meaning?
1672	When the assembly meets to elect a physician or a shipwright or any other craftsman, will the rhetorician be taken into counsel?
1672	Which of the arts then are flatteries?
1672	Who is the true poet?
1672	Whom did they make better?
1672	Whom has he made better?
1672	Whom would you say that you had improved by your conversation?
1672	Why are you silent, Polus?
1672	Why do I say this?
1672	Why do you ask me whether rhetoric is a fine thing or not, when I have not as yet told you what rhetoric is?
1672	Why do you not answer?
1672	Why will you not answer?
1672	Will Callicles still maintain this?
1672	Will he not rather contrive to do as much wrong as possible, and not be punished?
1672	Will the good soul be that in which disorder is prevalent, or that in which there is harmony and order?
1672	Will you ask me another question-- What is cookery?
1672	Will you keep your promise, and answer shortly the questions which are asked of you?
1672	Would he not be a bad manager of any animals who received them gentle, and made them fiercer than they were when he received them?
1672	You mean to say that one man of sense ought to rule over ten thousand fools?
1672	You say that you can make any man, who will learn of you, a rhetorician?
1672	You will admit, I suppose, that good and evil fortune are opposed to each other?
1672	and does all happiness consist in this?
1672	and was any one else ever known to be cured by him, whether slave or freeman?
1672	and you said,''The painter of figures,''should I not be right in asking,''What kind of figures, and where do you find them?''
1672	are they not like tyrants?
1672	did you never hear that Themistocles was a good man, and Cimon and Miltiades and Pericles, who is just lately dead, and whom you heard yourself?
1672	do you mean that I may not use as many words as I please?
1672	do you think that rhetoric is flattery?
1672	must he have the power, or only the will to obtain them?
1672	my philosopher, is that your line?
1672	or the good for the sake of the pleasant?
1672	or the weaver to have more coats, or the cobbler larger shoes, or the farmer more seed?
1672	or what ignorance more disgraceful than this?
1672	or who would undertake the duty of state- physician, if he had never cured either himself or any one else?
1672	or would you say that the coward has more?
1672	to be one of those arts which act always and fulfil all their ends through the medium of words?
1672	will you ask him, Chaerephon--?
1672	you mean those fools,--the temperate?
1177	Do you admit that any one purposing to build a perfect house( 13) will plan to make it at once as pleasant and as useful to live in as possible?
1177	Do you think, sirs, that we ought to thank Theodote for displaying her beauty to us, or she us for coming to gaze at her?... 1177 From whom may the doer of a deed of kindness more confidently expect the recompense of gratitude than from your lover of the law?
1177	Heracles hearing these words made answer:''What, O lady, is the name you bear?'' 1177 It is pleasant to have one''s house cool in summer and warm in winter, is it not?"
1177	Or,interposed another,"what if the dainty dishes he devours are out of all proportion to the rest of his meal-- what of him?"
1177	Rep.372 C.( 5) Or,"The conversation had fallen upon names: what is the precise thing denoted under such and such a term?
1177	Shall I appoint a mariner to be skipper of my vessel, or a landsman?
1177	Then spoke Virtue:''Nay, wretched one, what good thing hast thou? 1177 Was it open to him,"Socrates inquired of the speaker,"in case he failed to understand their commands in any point, to ask for an explanation?"
1177	You have not( in your employ) a body of handicraftsmen of any sort?
1177	and what of the man who eats much{ opson} on the top of a little({ sitos})?
1177	could you say that the beneficial is anything else than good( or a good)?
1177	his practice must square with his knowledge and be the outward expression of his belief?
1177	( 1) Or,"When some one retorted upon him with the question:''Can courage be taught?''"
1177	( 11) But for me what disgrace is it that others should fail of a just decision and right acts concerning me?...
1177	( 12)( 12) Or,"how do you make a well- proportioned corselet fit an ill- proportioned body?
1177	( 12)( 12) Or,"may a man deal with his fellow- men arbitrarily according to his fancy?"
1177	( 14) Add,"Can service ally in friendship with disservice?
1177	( 14) Can service ally in friendship with disservice?
1177	( 14) The question arises: how far is the conversation historical or imaginary?
1177	( 14)( 14) Or,"Is that to choose the path of safety, think you?
1177	( 15) I suppose you try to run off one string of letters to- day and to- morrow another?
1177	( 18)( 18) Or,"and no one who knows what he must and should do imagines that he must and should not do it?"
1177	( 19)( 19) Or,"and nobody that you know of does the contrary of what he thinks he should do?"
1177	( 2) Or,"the money- lender?
1177	( 20) or( as the youth signified dissent) possibly a rhapsodist?
1177	( 21)( 21) Or,"is of greater evidential value,""ubi res adsunt, quid opus est verbis?"
1177	( 22)( 22) Or,"is not abstinence from wrongdoing synonymous with righteous behaviour?"
1177	( 28) How then should a man honour the gods with more beautiful or holier honour than by doing what they bid him?
1177	( 28) Why?
1177	( 3) Do not you see how each time he has been choragos( 4) he has been successful with one chorus after another?
1177	( 3) Or add,"''What is this among things?
1177	( 3) Was a man able on the one hand to recognise things beautiful and good sufficiently to live in them?
1177	( 33)( 33) Or,"Can it be said that those who are unable to cope nobly with their perilous surroundings know how they ought to deal with them?"
1177	( 38) Such being his conduct, was he not worthy of high honour from the state of Athens?
1177	( 41)( 41) Or,"In the management of moneys, then, his strength will consist in his rendering the state better provided with ways and means?"
1177	( 5) Whereupon Socrates, appealing to the company:"Can we explain why we call a man a''dainty fellow''?
1177	( 5)( 5) Or,"can you give me a definition of the pious man?
1177	( 6) Is it not so?
1177	( 6) this coping of the region above the eyes with cornice- work of eyebrow so that no drop of sweat fall from the head and injure them?
1177	( 6){ opsophagos}={ opson}( or relish) eater, and so a"gourmand"or"epicure"; but how to define a gourmand?
1177	( 8)"And if this be so concerning wisdom,{ sophia}, what of{ sophrasune}, soundness of soul-- sobriety?"
1177	( Let us pause and ask how could man die more nobly and more beautifully than in the way described?
1177	( rejoined Socrates), do you not see that to gratify a man like yourself is far pleasanter as a matter of self- interest than to quarrel with you?
1177	--"Do you find it strange"( he continued),"that to the Godhead it should appear better for me to close my life at once?
1177	7 D. In answer to the question: what is leisure?
1177	A man had administered a severe whipping to the slave in attendance on him, and when Socrates asked:"Why he was so wroth with his own serving- man?"
1177	After such sort he handled the question, what is the virtue of a good leader?
1177	Again, suppose he deceives the foe while at war with them?
1177	Again, to chastise the bad and reward the good belongs to both alike, methinks?
1177	Ah, Glaucon( he exclaimed), so you have determined to become prime minister?
1177	And I presume that he who does what is just is just, and he who does what is unjust is unjust?
1177	And I presume the law- loving citizen will do what is just and right, while the lawless man will do what is unjust and wrong?
1177	And also to assign to those best qualified to perform them their distinctive tasks?
1177	And am I to hold away from their attendant topics also-- the just, the holy, and the like?
1177	And by things right and just you know what sort of things are meant?
1177	And by what like contrivance would you have me catch my lovers?
1177	And can worse befall a man, think you?
1177	And can you suppose any other people to be good in respect of such things except those who are able to cope with them and turn them to noble account?
1177	And can you tell me what sort of person the pious man is?
1177	And did the magic words of this spell serve for all men alike?
1177	And did you imagine( replied Socrates) that it was possible for a bad man to make good friends?
1177	And did you notice an inscription somewhere on the temple:{ GNOMI SEAUTON}--KNOW THYSELF?
1177	And do anxiety and relief of mind occasioned by the good or evil fortune of those we love both wear the same expression?
1177	And do you consider it to the interest of both alike to win the adherence of supporters and allies?
1177	And do you know of anybody doing other than what he feels bound to do?
1177	And do you not agree that he who is destined to rule must train himself to bear these things lightly?
1177	And do you not regard it as right and just to abstain from wrong?
1177	And do you suppose that any one who knows what things he ought to do supposes that he ought not to do them?
1177	And do you think the Boeotians could furnish a better pick of fine healthy men than the Athenians?
1177	And does any man honour the gods otherwise than he thinks he ought?
1177	And does he who lies and deceives with intent know what is right rather than he who does either or both unconsciously?
1177	And does it not closely concern them both to be good guardians of their respective charges?
1177	And does not the faithful imitation of the various affections of the body when engaged in any action impart a particular pleasure to the beholder?
1177	And for the better-- which?
1177	And has this mother ever done you any injury-- such as people frequently receive from beasts, by bite or kick?
1177	And have upright men( continued Socrates) their distinctive and appropriate works like those of carpenters or shoe- makers?
1177	And have you thought how to whet the courage of your troopers?
1177	And have you troubled your head at all to consider how you are to secure the obedience of your men?
1177	And have you understood what it is they do to get that bad name?
1177	And he who has the{ episteme} of things rightful is more righteous than he who lacks the{ episteme}?
1177	And he who honours as he ought is a pious man?
1177	And he who knows how he must honour the gods conceives that he ought not to do so except in the manner which accords with his knowledge?
1177	And how did Themistocles( 11) win our city''s love?
1177	And how did he come off on the journey?
1177	And how long do you expect your body to be equal to providing the necessaries of life for hire?
1177	And how many others, pray, do you suppose have been seized on account of their wisdom, and despatched to the great king and at his court enslaved?
1177	And how might I hit upon any artifice to attract him?
1177	And if he had faith in the gods, how could he fail to recognise them?
1177	And if there is to be no laying on of the hands, there must be no application either of the lips; is it agreed?
1177	And if we turn to private life, what better protection can a man have than obedience to the laws?
1177	And if you wanted to induce some friend to look after your affairs during your absence abroad, how would you achieve your purpose?
1177	And if you wished to get some foreign friend to take you under his roof while visiting his country, what would you do?
1177	And in the event of war, by rendering his state superior to her antagonists?
1177	And in your opinion, Hippias, is the legislation of the gods just and righteous, or the reverse of what is just and righteous?
1177	And is it allowable to honour the gods in any mode or fashion one likes?
1177	And is it your opinion that there is a lore and science of Right and Justice just as there is of letters and grammar?
1177	And is there anything else good except that which is beneficial, should you say?
1177	And is this, that, and the other thing beautiful for aught else except that to which it may be beautifully applied?
1177	And is wisdom anything else than that by which a man is wise, think you?
1177	And just as the carpenter is able to exhibit his works and products, the righteous man should be able to expound and set forth his, should he not?
1177	And let us not forget that the moon herself not only makes clear to us the quarters of the night, but of the month also?
1177	And loaves of bread?
1177	And pray what is this theory( 20) of yours on the subject?
1177	And should you say that any one obeys the laws without knowing what the laws ordain?
1177	And so I propound the question to myself as follows:"Have friends, like slaves, their market values?"
1177	And the beautiful: can we speak of a thing as beautiful in any other way than relatively?
1177	And the enslavement of free- born men?
1177	And the same pupil must be furnished with a power of holding out against thirst also when the craving to quench it comes upon him?
1177	And these things around and about us, enormous in size, infinite in number, owe their orderly arrangement, as you suppose, to some vacuity of wit?
1177	And they who deal well and nobly by mankind are well- doers in respect of human affairs?
1177	And they who deal with one another as they ought, deal well and nobly-- is it not so?
1177	And this I take to be the strictly legal view of the case, for what does the law require?
1177	And this too is plain, is it not: that through self- knowledge men meet with countless blessings, and through ignorance of themselves with many evils?
1177	And this, which is the source of opposite effects to the very worst, will be the very best of things?
1177	And those people who are of a kind to cope but badly with the same occurrences, it would seem, are bad?
1177	And thus, in the art of spinning wool, he liked to point out that women are the rulers of men-- and why?
1177	And to win the kindly feeling of their subordinates must surely be the noble ambition of both?
1177	And upon his asking"How?"
1177	And we can not allow any of these to lie on the R side of the account, to the side of right and justice, can we, Euthydemus?
1177	And we may take it the state will grow wealthier in proportion as her revenues increase?
1177	And what has such a one to do with the spilling of blood?
1177	And what have you seen him doing, that you give him so bad a character?
1177	And what is it in which you desire to excel, Euthydemus, that you collect books?
1177	And what is the distinction, Euthydemus( he asked), between a man devoid of self- control and the dullest of brute beasts?
1177	And what is the inevitable penalty paid by those who, being related as parents and children, intermingle in marriage?
1177	And what of courage,( 29) Euthydemus?
1177	And what of measures passed by a minority, not by persuasion of the majority, but in the exercise of its power only?
1177	And what of this: that whereas we need nutriment, this too the heavenly powers yield us?
1177	And what shall we say that wisdom is?
1177	And what sort of lords and masters are those, think you, who at once put a stop to what is best and enforce what is worst?
1177	And what sort of slavery do you take to be the worst?
1177	And when Euthydemus was silent, considering what answer he should make, Socrates added: Possibly you want to be a great doctor?
1177	And when the other asked:"And what may that be?"
1177	And when( asked he), can health be a source of evil, or disease a source of good?
1177	And wherein have you detected in me this power, that you pass so severe a sentence upon me?
1177	And which among the components of happiness and well- being can possibly be questionable?
1177	And which is colder for bathing-- yours or the cold spring in the cave of Amphiaraus?
1177	And which of the two knows what is right-- he who intentionally lies and deceives, or he who lies and deceives unconsciously?
1177	And which of the two would you take to be the more united people-- the friendlier among themselves?
1177	And which should you say was more a man of letters( 34)--he who intentionally misspells or misreads, or he who does so unconsciously?
1177	And which should you say were the better human beings, the free- born members of your household or Ceramon''s slaves?
1177	And whom do you consider to be the people?
1177	And why do men go soldiering except to ameliorate existence?
1177	And why?
1177	And would it not seem to be a base thing for a man to be affected like the silliest bird or beast?
1177	And yet you imagine that elsewhere no spark of wisdom is to be found?
1177	And you admit that people reckon the ungrateful among wrongdoers?
1177	And you know the appellation given to certain people--"slavish,"( 39) or,"little better than a slave?"
1177	And( 8) soundness of soul, the spirit of temperate modesty?
1177	And, I presume, also the prohibition of intermarriage between parents and children?
1177	And, I presume, to honour parents is also customary everywhere?
1177	And, again, to have some one over you who will prevent you doing the like seems a loss of freedom?
1177	And, on the other, he who has the knowledge of what is right is more righteous than he who lacks that knowledge?
1177	Are not these intended for you also?
1177	Are they admired the rather or despised?
1177	Are they all like each other?
1177	Are we to be called dainty eaters because we like our bread buttered?"
1177	Are we, or are we not, to apply the term violence to these?
1177	Are you not a man?
1177	Are you not an Athenian?
1177	As though a man should inquire,"Am I to choose an expert driver as my coachman, or one who has never handled the reins?"
1177	Barley meal is a useful product, is it not?
1177	But do you know any other love- charms, Socrates?
1177	But do you not see that modesty and timidity are feelings implanted in man''s nature?
1177	But how are we to test these qualities, Socrates, before acquaintance?
1177	But how convert them into friends?
1177	But how or why should they breed them ill where nothing hinders them, being of a good stock themselves and producing from stock as good?
1177	But is it likely now?
1177	But may I ask is this judgment the result of personal inspection?
1177	But maybe there is another considerable advantage in this"fitting"?
1177	But now, Euthydemus, has it ever occurred to you to note one fact?
1177	But now, are you aware, Hippias, of certain unwritten laws?
1177	But now, he who honours lawfully honours as he ought?
1177	But now, with regard to human beings; is it allowable to deal with men in any way one pleases?
1177	But perhaps you object to enthusiasm displayed in defence of one''s home and fatherland in war?
1177	But suppose I do, and suppose that, for all my attempts, he shows no change for the better?
1177	But suppose you sweep away the outposts( he asked), may not something worse, think you, be the consequence?
1177	But supposing a man to be elected general, and he succeeds in enslaving an unjust, wicked, and hostile state, are we to say that he is doing wrong?
1177	But tell me( he proceeded), do you owe service to any living being, think you?
1177	But tell me, did he teach you how to draw up troops in general, or specifically where and how to apply each particular kind of tactical arrangement?
1177	But tell me, how shall I assist you best, think you?
1177	But then are not the wearer''s bodies themselves( asked Socrates) some well proportioned and others ill?
1177	But then, he who does what is just and right is upright and just?
1177	But then, he who does what is just and right is upright and just?
1177	But would it not have been better to inquire first what is the work or function of a good citizen?
1177	But, Pericles, violence and lawlessness-- how do we define them?
1177	But, Socrates, what kind of man shall we endeavour to make our friend?
1177	By praising you falsely or by persuading you to try to be a good man?
1177	Can a man be said, do you think, to know himself who knows his own name and nothing more?
1177	Can anything more seriously militate against these than this same incontinence?
1177	Can it be said that those who are unable to cope well with them or to turn them to noble account know how they must and should deal with them?
1177	Can it be that you alone are excepted as a signal instance of Divine neglect?
1177	Can it be that you despise these penalties affixed to an evil habit?
1177	Can you tell us what set you wishing to be a general of cavalry, young sir?
1177	Can you then assert( asked Socrates) of these unwritten laws that men made them?
1177	Clearly they are wise in what they know;( 23) for how could a man have wisdom in that which he does not know?
1177	Come now, what when the people of Athens make inquiry by oracle, and the gods''answer comes?
1177	Could we expect such an one to save us or to master our foes?
1177	Deceit too is not uncommon?
1177	Did they not make the tongue also?
1177	Did you, possibly, pay no regard to the inscription?
1177	Do I understand you to ask me whether I know anything good for fever?
1177	Do human beings in general attain to well- tempered manhood by a course of idling, or by carefully attending to what will be of use?
1177	Do not you know that relatively to the same standard all things are at once beautiful and good?
1177	Do you agree, then, that we must hold aloof from every one so dominated?
1177	Do you find that your domestics seem to mind drinking it or washing in it?
1177	Do you imagine that one thing is good and another beautiful?
1177	Do you mean to assert that the same things may be beautiful and ugly?
1177	Do you mean to assert( he asked) that lawful and just are synonymous terms?
1177	Do you not know that even a weakling by nature may, by dint of exercise and practice, come to outdo a giant who neglects his body?
1177	Do you not know the sharper the appetite the less the need of sauces, the keener the thirst the less the desire for out- of- the- way drinks?
1177	Do you not note your brother''s character, proud and frank and sensitive to honour?
1177	Do you not observe their discipline in all naval matters?
1177	Do you not see how dangerous it is for a man to speak or act beyond the range( 14) of his knowledge?
1177	Do you not see( to speak of a much less noble sort of game) what a number of devices are needed to bag a hare?
1177	Do you pour contempt upon those blessings which flow from the healthy state?
1177	Do you really mean, Socrates, that it is the function of the same man to provide efficient choruses and to act as commander- in- chief?
1177	Do you think you could lightly endure them?
1177	Does it seem to you that the same thing is equally advantageous to all?
1177	Does it surprise you?
1177	Does not the term apply to all who can make any sort of useful product or commodity?
1177	Does not the very soundness imply at once health and strength?
1177	Does some terror confound?
1177	Does that sound like the perfection of athletic training?
1177	Doing?
1177	Empty- handed, or had he something to carry?
1177	Enact on the hypothesis that it is right to do what is good?
1177	Even so; but ought we to regard those things which at one moment benefit and at another moment injure us in any strict sense good rather than evil?
1177	For I presume you can not make them all exactly equal and of one pattern-- if you make them fit, as of course you do?
1177	For how can such people, the ungrateful, or reckless, or covetous, or faithless, or incontinent, adhere together as friends?
1177	For how long a time could the corn supplies from the country districts support the city?
1177	For how should they who do evil be friends with those who hate all evil- doing?
1177	For what other creature, to begin with, has a soul to appreciate the existence of the gods who have arranged this grand and beauteous universe?
1177	For who would care to have in his house a fellow with so slight a disposition to work and so strong a propensity to extravagance?
1177	From what source shall we learn them?
1177	From what source, then, do you get your means of subsistence?
1177	Had he, on the other hand, knowledge of the"base and foul"so as to beware of them?
1177	Had the Sirens only to utter this one incantation, and was every listener constrained to stay?
1177	Have you ever seen me battling with any one for shade on account of the heat?
1177	He did not, did not he?
1177	He would ask first: Did these investigators feel their knowledge of things human so complete that they betook themselves to these lofty speculations?
1177	He would be forced to imitate the good flute player in the externals of his art, would he not?
1177	Here would have been a fair test to apply to Socrates: Was he guilty of any base conduct himself?
1177	How am I to teach them that?
1177	How appropriate( 11) would such a preface sound on the lips of any one seeking, say, the office of state physician,( 12) would it not?
1177	How are we to inculcate this lesson?
1177	How are you to teach them that?
1177	How can you suppose that they do not so take thought?
1177	How could a man be wise in what he lacks the knowledge of?"
1177	How much sorrow and pain, when you were ill?
1177	How shall I woo and win you?
1177	How should I be ignorant of the art of dealing with my brother if I know the art of repaying kind words and good deeds in kind?
1177	How so?
1177	How so?
1177	How then shall I create this hunger in the heart of my friends?
1177	How then( he asked) can that be beautiful which is unlike the beautiful?
1177	How will you charge at the head of such a troop, and win glory for the state?
1177	I ask you, when you see all these things constructed with such show of foresight can you doubt whether they are products of chance or intelligence?
1177	I have fourteen free- born souls, I tell you, under my single roof, and how are we to live?
1177	I presume that those who obey the laws do what is just and right?
1177	I presume to turn a thing to its proper use is to apply it beautifully?
1177	I presume you also know who the rich are?
1177	I presume you rank courage among things beautiful?
1177	I suppose you mean that, besides his other qualifications a commandant of cavalry must have command of speech and argument?
1177	I suppose you refer to that judgment of the gods which, for their virtue''s sake, Cecrops and his followers were called on to decide?
1177	I suppose, Parrhasius( said he), painting may be defined as"a representation of visible objects,"may it not?
1177	I understand you to say that a straightforward course is not in every case to be pursued even in dealing with friends?
1177	IV At another time, seeing Nicomachides on his way back from the elections( of magistrates),( 1) he asked him: Who are elected generals, Nicomachides?
1177	IX Being again asked by some one: could courage be taught,( 1) or did it come by nature?
1177	If this then be so concerning these virtues,( 9) what with regard to carefulness and devotion to all that ought to occupy us?
1177	If thou openest thy lips in speech, who will believe thy word?
1177	If, then, I can prove to my troopers that I am better than all of them, will that suffice to win their obedience?
1177	Ignorance, for instance, of smithying?
1177	In answer to the question: what is envy?
1177	In conduct and language his behaviour conformed to the rule laid down by the Pythia( 2) in reply to the question,"How shall we act?"
1177	In fact, then, the wise are wise in knowledge?
1177	In making a purchase even, I am not to ask, what is the price of this?
1177	In the first place, what evidence did they produce that Socrates refused to recognise the gods acknowledged by the state?
1177	In what way?
1177	Is he more likely to secure his salvation that way, think you, or to compass his own swift destruction?"
1177	Is he not expected to get up and offer him his seat, to pay him the honour of a soft couch,( 6) to yield him precedence in argument?
1177	Is it a term suggestive of the wisdom or the ignorance of those to whom it is applied?
1177	Is it not rather to sign his own death- warrent?"
1177	Is it not so?
1177	Is it not the custom everywhere for the younger to step aside when he meets his elder in the street and to give him place?
1177	Is it not when a stronger man forces a weaker to do what seems right to him-- not by persuasion but by compulsion?
1177	Is that the ground of your confidence?
1177	Is that your attitude, or do you admit that you owe allegiance to somebody?
1177	Is the author thinking of a life- and- death struggle with Thebes?
1177	Is the sequel extraordinary?
1177	Is there need of kindly action in any quarter?
1177	Is this possibly the explanation?
1177	It comes to this then: he who knows what the law requires in reference to the gods will honour the gods in the lawful way?
1177	It follows, then, that in proportion to the greatness of the benefit conferred, the greater his misdoing who fails to requite the kindness?
1177	It is a fair inference, is it not, that he who has the{ episteme} of grammar is more grammatical than he who has no such{ episteme}?
1177	It is a noble quality?
1177	It looks, does it not, Euthydemus, as if self- control were the best thing a man could have?
1177	It seems that those who have no fear in face of dangers, simply because they do not know what they are, are not courageous?
1177	It seems that you regard courage as useful to no mean end?
1177	It would appear that he who knows what the law requires with respect to the gods will correctly be defined as a pious man, and that is our definition?
1177	It would appear, then, that the law- loving man is just, and the lawless unjust?
1177	It would seem that he who knows what things are lawful( 20) as concerning men does the things that are just and right?
1177	It would seem that the seed of those who are not yet in their prime or have passed their prime is not good?
1177	It would seem that the useful is beautiful relatively to that for which it is of use?
1177	It would seem the wisdom of each is limited to his knowledge; each is wise only in what he knows?
1177	It would seem then that the sculptor is called upon to incorporate in his ideal form the workings and energies also of the soul?
1177	It would seem then( pursued Socrates) that the incontinent man is bound over to the worst sort of slavery, would it not?
1177	It would seem then, Hippias, the gods themselves are well pleased that"the lawful"and"the just"should be synonymous?
1177	It would seem to follow that if a tyrant, without persuading the citizens, drives them by enactment to do certain things-- that is lawlessness?
1177	It would seem to follow that knowledge and wisdom are the same?
1177	It would seem to follow that the beneficial is good relatively to him to whom it is beneficial?
1177	It would seem to follow that they who do what the laws ordain both do what is right and just and what they ought?
1177	It would seem to follow that those who have the knowledge how to behave are also those who have the power?
1177	It would seem you are decidedly of opinion that the incontinent are the reverse of free?
1177	It would seem, conversely, that they who cope ill have made some egregious blunder?
1177	Let us take the case of deceiving a friend to his detriment: which is the more wrongful-- to do so voluntarily or unintentionally?
1177	Lying exists among men, does it not?
1177	May I ask, does it seem to you possible for a man to know all the things that are?
1177	May it be that both one and the other class do use these circumstances as they think they must and should?
1177	May it not perhaps be( asked Socrates) that in this department they are officered by those who have the least knowledge?
1177	May our body be said to have a soul?
1177	Must there not be a reciprocity of service to make friendship lasting?"
1177	Must we not suppose that these too will take their sorrows lightly, looking to these high ends?
1177	Nay, how( he answered) should that be, for how could they all have come together from the ends of the earth?
1177	Nay, what sort of meshes have I?
1177	No doubt( replied Socrates) you have accomplished that initial step?
1177	No?
1177	Nor answers either, I suppose, if the inquiry concerns what I know, as, for instance, where does Charicles live?
1177	Now I ask you, have you ever noticed that I keep more within doors than others on account of the cold?
1177	Now is it not insensate stupidity( 8) to use for injury what was meant for advantage?
1177	Now you, I daresay, through versatility of knowledge,( 14) never say the same thing twice over on the same subject?
1177	Now, why?
1177	Obviously you propose to remove all those which are superfluous?
1177	Once more then: how should a man of this character corrupt the young?
1177	Only, will you be"at home"to me?
1177	Or again, what good would there be in odours if nostrils had not been bestowed upon us?
1177	Or did they maintain that they were playing their proper parts in thus neglecting the affairs of man to speculate on the concerns of God?
1177	Or do you believe that your mother is really ill disposed towards you?
1177	Or do you maintain that the evil habit is healthier, and in general more useful than the good?
1177	Or do you not think that a fact is worth more as evidence than a word?
1177	Or have the fruits of your marketing a flavour denied to mine?
1177	Or have you not heard of the"woes of Palamedes,"( 51) that commonest theme of song, how for his wisdom''s sake Odysseus envied him and slew him?
1177	Or how do you proceed when you discover the like tendency in one of your domestics?
1177	Or on an embassy as a diplomatist, I presume, by securing friends in place of enemies?
1177	Or steals and pillages their property?
1177	Or, to put it conversely, what slave of pleasure will not suffer degeneracy of soul and body?
1177	Please, Pericles, can you teach me what a law is?
1177	Possibly Xenophon is imitating( caricaturing?)
1177	Possibly in face of terrors and dangers you would consider it an advantage to be ignorant of them?
1177	Possibly( he answered); but why do you address these questions to me?
1177	Pray tell me, Theodote, have you an estate in the country?
1177	Pray, my son, did you ever hear of certain people being called ungrateful?
1177	Prepared not to please or try to please a single soul?
1177	Presently Socrates proceeded: Then this is clear, Glaucon, is it not?
1177	Shall the vanguard consist of men who are greediest of honour?
1177	Shall we begin our inquiry from the beginning, as it were, with the bare elements of food and nutriment?
1177	Shall we not admit that he is doing what is right?
1177	Shall we then at this point turn and inquire which of the two are likely to lead the pleasanter life, the rulers or the ruled?
1177	Shall we( Socrates continued), shall we balance the arguments for and against, and consider to what extent the possibility does exist?
1177	Should he not try to become as dear as possible, so that his friends will not care to give him up?
1177	Should you not have said that he was remarkable for his prudence rather than thoughtless or foolhardy?
1177	So here, maybe, you will try to add to the wealth of the state?
1177	So tell me, Aristodemus( he began), are there any human beings who have won your admiration for their wisdom?
1177	So then everything which we set down on the side of Wrong will now have to be placed to the credit of Right?
1177	So then you would counsel me to weave myself some sort of net?
1177	Socrates said:( 5) Tell me, Euthydemus, has it ever struck you to observe what tender pains the gods have taken to furnish man with all his needs?
1177	Suppose we stop and consider that very point: how do masters deal with that sort of domestic?
1177	Suppose you wanted to get some acquaintance to invite you to dinner when he next keeps holy day,( 4) what steps would you take?
1177	Supposing it is not the majority, but, as in the case of an oligarchy, the minority, who meet and enact the rules of conduct, what are these?
1177	Tell me( said Socrates, addressing Critobulus), supposing we stood in need of a good friend, how should we set about his discovery?
1177	Tell me( said he), Euthydemus, what sort of thing you take piety to be?
1177	Tell me, Diodorus, if one of your slaves runs away, are you at pains to recover him?
1177	Tell me, Euthydemus( he began), do you believe freedom to be a noble and magnificent acquisition, whether for a man or for a state?
1177	Tell me, Xenophon, have you not always believed Critobulus to be a man of sound sense, not wild and self- willed?
1177	Tell me, does it seem to you that the wise are wise in what they know,( 22) or are there any who are wise in what they know not?
1177	That is a true saying; but how, Socrates, should a man best bring them to this virtue?
1177	That much I made quite sure I knew, at any rate; since if I did not know even myself, what in the world did I know?
1177	The command to which you are appointed concerns horses and riders, does it not?
1177	The first thing will be to make them expert in mounting their chargers?
1177	The greatest of all penalties; for what worse calamity can human beings suffer in the production of offspring than to misbeget?
1177	The listener must needs be brought to ask himself,"Of what worth am I to my friends?"
1177	The works of the temperate spirit and the works of incontinency are, I take it, diametrically opposed?
1177	The wretch who can so behave must surely be tormented by an evil spirit?
1177	Then I presume even a basket for carrying dung( 11) is a beautiful thing?
1177	Then Socrates: Well, but the council which sits on Areopagos is composed of citizens of approved( 28) character, is it not?
1177	Then Socrates: Which, think you, would be harder to bear-- a wild beast''s savagery or a mother''s?
1177	Then Theodote: Oh why, Socrates, why are you not by my side( like the huntsman''s assistant) to help me catch my friends and lovers?
1177	Then children who are so produced are produced not as they ought to be?
1177	Then do you believe him to be a free man who is ruled by the pleasures of the body, and thereby can not perform what is best?
1177	Then do you wish to be an architect?
1177	Then do you wish to be an astronomer?
1177	Then for inflammation of the eyes?
1177	Then he who knows these laws will know how he must honour the gods?
1177	Then health and disease themselves when they prove to be sources of any good are good, but when of any evil, evil?
1177	Then here again are looks with it is possible to represent?
1177	Then how do you make this quality apparent to the customer so as to justify the higher price-- by measure or weight?
1177	Then how do you manage to make the corselet well proportioned if it is to fit an ill- proportioned body?
1177	Then if a tyrant, holding the chief power in the state, enacts rules of conduct for the citizens, are these enactments law?
1177	Then if that is how the matter stands, ingratitude would be an instance of pure unadulterate wrongdoing?
1177	Then is it not to the interest of both to get the upper hand of these?
1177	Then it equally concerns them both to be painstaking and prodigal of toil in all their doings?
1177	Then it would seem that it is impossible for a man to be all- wise?
1177	Then on whom, or what, was the assurance rooted, if not upon God?
1177	Then perhaps you possess a house and large revenues along with it?
1177	Then possibly ignorance of carpentering?
1177	Then the right way to produce children is not that way?
1177	Then the voluntary misspeller may be a lettered person, but the involuntary offender is an illiterate?
1177	Then these too may be imitated?
1177	Then this look, this glance, at any rate may be imitated in the eyes, may it not?
1177	Then those who deal with one another in this way, deal with each other as they ought?
1177	Then we must in every way strain every nerve to avoid the imputation of being slaves?
1177	Then we must keep away from him too?
1177	Then what if there is danger to be faced?
1177	Then why do you not keep a watchman willing and competent to ward off this pack of people who seek to injure you?
1177	Then would you for our benefit enumerate the land and naval forces first of Athens and then of our opponents?
1177	Then would you kindly tell us from what sources the revenues of the state are at present derived, and what is their present magnitude?
1177	Then you know who the poor are, of course?
1177	Then your household do not know how to make any of these?
1177	Then, by all that is sacred( Socrates continued), do not keep us in the dark, but tell us in what way do you propose first to benefit the state?
1177	Then, on the ground that they are free- born and your kinswomen, you think that they ought to do nothing but eat and sleep?
1177	Then, when you can not persuade your uncle, do you imagine you will be able to make the whole Athenian people, uncle and all, obey you?
1177	Thereupon Euthydemus: Be assured I fully concur in your opinion; the precept KNOW THYSELF can not be too highly valued; but what is the application?
1177	Thereupon Socrates: Tell me, Euthydemus, have you ever been to Delphi?
1177	Think of a horse or a yoke of oxen; they have their worth; but who shall gauge the worth of a worthy friend?
1177	Think you not that to you also the answer is given?
1177	To obey neither general nor ruler of any sort?
1177	To which Socrates replied: Tell me, Crito, you keep dogs, do you not, to ward off wolves from your flocks?
1177	To which Socrates: Why do not you tell them the fable of the dog?
1177	To which Socrates:"Did it ever strike you to consider which of the two in that case the more deserves a whipping-- the master or the man?"
1177	To which side of the account then shall we place it?
1177	To which side shall we place deceit?
1177	Very good, no doubt, if the professor taught you to distinguish good and bad; but if not, where is the use of your learning?
1177	Was it that he did not sacrifice?
1177	Well now, tell me, is there nobody whom Chaerephon can please any more than he can please yourself; or do some people find him agreeable enough?
1177	Well then, for hunger?
1177	Well then, is it not a common duty of both to procure the ready obedience of those under them to their orders?
1177	Well then, until we have got beyond the region of conjecture shall we defer giving advice on the matter?
1177	Well then, you know that in point of numbers the Athenians are not inferior to the Boeotians?
1177	Well then, your statement is this: on the one hand, the man who has the knowledge of letters is more lettered than he who has no such knowledge?
1177	Well( replied Socrates), I presume you know quite well the distinction between good and bad things: your knowledge may be relied upon so far?
1177	Well, and a continence in regard to matters sexual so great that nothing of the sort shall prevent him from doing his duty?
1177	Well, and chicanery( 27) or mischief of any sort?
1177	Well, and doubtless you feel to have a spark of wisdom yourself?
1177	Well, and in parliamentary debate, by putting a stop to party strife and fostering civic concord?
1177	Well, and on which of the two shall be bestowed, as a further gift, the voluntary resolution to face toils rather than turn and flee from them?
1177	Well, and to which of them will it better accord to be taught all knowledge necessary towards the mastery of antagonists?
1177	Well, and what do you say to cloaks for men and for women-- tunics, mantles, vests?
1177	Well, and what of that other chance companion-- your fellow- traveller by land or sea?
1177	Well, and will you not lay your hand to improve the men themselves?
1177	Well, but now suppose you had had to carry his baggage, what would your condition have been like?
1177	Well, but the kindly look of love, the angry glance of hate at any one, do find expression in the human subject, do they not?
1177	Well, but when it comes to the hazard of engagement, what will you do then?
1177	Well, do you wish to be a mathematician, like Theodorus?
1177	Well, if one of your domestics is sick, do you tend him and call in the doctors to save his life?
1177	Well, ignorance of shoemaking?
1177	Well, it is a custom universally respected, is it not, to return good for good, and kindness with kindness?
1177	Well, now, is it possible to know what a popular state is without knowing who the people are?
1177	Well, prosperity, well- being( 53)( he exclaimed), must surely be a blessing, and that the most indisputable, Socrates?
1177	Well, shall we see, then, how we may best avoid making blunders between them?
1177	Well, shall you regard it as a part of your duty to see that as many of your men as possible can take aim and shoot on horseback?
1177	Well, then, we may expect, may we not, that a desire to grasp food at certain seasons will exhibit itself in both the children?
1177	Well; you take no notice of the dog''s ill- temper, you try to propitiate him by kindness; but your brother?
1177	Were it not well, Aristippus, to lay to heart these sayings, and to strive to bethink you somewhat of that which touches the future of our life?
1177	Were you travelling alone, or was your man- servant with you?
1177	Were you under the impression that the commandant was not to open his mouth?
1177	What are meant by just and unjust?
1177	What becomes of your cavalry force then?
1177	What can you expect but to make shipwreck of the craft and yourself together?
1177	What do you say?
1177	What do you take them to be?
1177	What fact?
1177	What father, himself sharing the society of his own children, is held to blame for their transgressions, if only his own goodness be established?
1177	What is a handicraftsman?
1177	What is a state?
1177	What is justice?
1177	What is left him but to lead a life stale and unprofitable, the scorn and mockery of men?
1177	What is piety?
1177	What is the beautiful?
1177	What is the particular action to which the term applies?
1177	What of this, since, to put it compendiously, there is nothing serviceable to the life of man worth speaking of but owes its fabrication to fire?
1177	What offspring then( he asked) will be ill produced, ill begotten, and ill born, if not these?
1177	What other tribe of animals save man can render service to the gods?
1177	What quarter of the world do you hail from, Eutherus?
1177	What sane man will venture to join thy rablle rout?
1177	What say you concerning such a boon?
1177	What say you, Antisthenes?--have friends their values like domestic slaves?
1177	What say you?
1177	What the noble?
1177	What the starting- point of self- examination?
1177	What then ought we to do now to recover our former virtue?
1177	What was your object?
1177	What way?
1177	What when they send portents to forewarn the states of Hellas?
1177	What, Hippias( Socrates retorted), have you not observed that I am in a chronic condition of proclaiming what I regard as just and upright?
1177	When put to the test would not your administration prove ruinous, and the figure you cut ridiculous?
1177	When shall we Athenians so obey our magistrates-- we who take a pride, as it were, in despising authority?
1177	When some one asked him:"What he regarded as the best pursuit or business( 15) for a man?"
1177	When some one else remarked"he was utterly prostrated after a long journey,"Socrates asked him:"Had he had any baggage to carry?"
1177	When some one was apprehending the journey to Olympia,"Why are you afraid of the long distance?"
1177	Where would you find a more arrant thief, savage, and murderer( 5) than the one?
1177	Which is hotter to the taste-- the water in your house or the hot spring in the temple of Asclepius?
1177	Which of them claims that?
1177	Which of these two sets respectively leads the happier life, in your opinion?
1177	Which, then, of the two must be trained, of his own free will,( 4) to prosecute a pressing business rather than gratify the belly?
1177	Who else, if not they?
1177	Who else, if not?
1177	Who has less claim to this than the incontinent man?
1177	Whom do you understand by poor and rich?
1177	Why did Homer, think you, designate Agamemnon"shepherd of the peoples"?
1177	Why, are you really versed in those things, Socrates?
1177	Why, bless your soul, do you not see he has only slaves and I have free- born souls to feed?
1177	Why, has not the fellow dared to steal a kiss from the son of Alcibiades, most fair of youths and in the golden prime?
1177	Why, how else should they deal with them?
1177	Why, in what else should a man be wise save only in knowledge?
1177	Why, surely you do not suppose you are going to ensnare that noblest of all game-- a lover, to wit-- in so artless a fashion?
1177	Why, to be sure; and is it not plain that these animals themselves are born and bred for the sake of man?
1177	Why, what will you have them to do, that you may believe and be persuaded that you too are in their thoughts?
1177	Will he, with the"beautiful and noble"at his side, be less able to aid his friends?
1177	Will not he rather, in proportion as the boy deteriorates in the company of the latter, bestow more heartfelt praise upon the former?
1177	Will they manipulate these and the like to suit their needs?
1177	Without self- restraint who can lay any good lesson to heart or practise it when learnt in any degree worth speaking of?
1177	Would not men have discovered the imposture in all this lapse of time?
1177	Would you mention to us their names?
1177	Yet they are both sure to meet with enemies?
1177	You are not an employer of labour on a large scale?
1177	You can not help feeling that they are costly to you, and they must see that you find them a burthen?
1177	You know how they capture the creatures on which they live;( 7) by weaving webs of gossamer, is it not?
1177	You mean it is a title particularly to those who are ignorant of the beautiful, the good, the just?
1177	You mean( Socrates continued) that it is not the exactly- modelled corselet which fits, but that which does not gall the wearer in the using?
1177	You state that so and so, whom you admire, is a better citizen that this other whom I admire?
1177	You understand what is meant by laws of a city or state?
1177	You wish to know what a law is?
1177	You would imply, Socrates, would you not, that if we want to win the love of any good man we need to be good ourselves in speech and action?
1177	You would say that a thing which is beneficial to one is sometimes hurtful to another?
1177	a Hellene?
1177	again this readiness of the ear to catch all sounds and yet not to be surcharged?
1177	and do you imagine that these lovely creatures infuse nothing with their kiss, simply because you do not see the poison?
1177	and even if they had so done, men are not all of one speech?
1177	and how are we to effect the capture of this friend of our choice, whom the gods approve?
1177	and what do you expect your fate to be after that kiss?
1177	and what is its definition?''
1177	and what of that other whose passion for money- making is so absorbing that he has no leisure for anything else, save how he may add to his gains?
1177	and what of the man whose strength lies in monetary transactions?
1177	and when we have discovered a man whose friendship is worth having, how ought we to make him our friend?
1177	and whom would one select as the recipient of kindness rather than a man susceptible of gratitude?"
1177	and, that even the winds of heaven may not visit them too roughly, this planting of the eyelashes as a protecting screen?
1177	come now, Euthydemus, as concerning the good: ought we to search for the good in this way?
1177	did not Socrates cause his associates to despise the established laws when he dwelt on the folly of appointing state officers by ballot?
1177	for possibly to perform what is best appears to you to savour of freedom?
1177	have you gone yourself and examined the defences?
1177	he answered:"Successful conduct";( 16) and to a second question:"Did he then regard good fortune as an end to be pursued?"
1177	how well proportioned?"
1177	if the vendor is under the age of thirty?
1177	is it indifferent to you whether these be friends or not, or do you admit that the goodwill of these is worth securing by some pains on your part?
1177	no one will buy it; money?
1177	of course we are to include these, for what would happiness be without these?
1177	or are you prepared to stand alone?
1177	or because they thought, if only we are leagued with him we shall become adepts in statecraft and unrivalled in the arts of speech and action?
1177	or can you name any beautiful thing, body, vessel, or whatever it be, which you know of as universally beautiful?
1177	or did you give it heed and try to discover who and what you were?
1177	or do you rather rest secure in the consciousness that you would prove such a slave as no master would care to keep?
1177	or else( 2)"and what is beneficial is good( or a good)?
1177	or has no such notion perhaps ever entered their heads, and will they be content simply to know how such things come into existence?
1177	or how do you know that they are all maintained as you say?
1177	or is all this quite incapable of being depicted?
1177	or is it anything else?"
1177	or that he dispensed with divination?
1177	or to a question of arithmetic,"Does twice five make ten?"
1177	or to all mankind?
1177	or to do what is bad?
1177	or what sweet thing art thou acquainted with-- that wilt stir neither hand nor foot to gain it?
1177	or where is Critias to be found?
1177	or will his power to benefit the community be shortened because the flower of that community are fellow- workers in that work?
1177	p. 381:"in regard to the question wherein consists{ to kalon}?"
1177	still repeating the same old talk,( 13) Socrates, which I used to hear from you long ago?
1177	that you must needs benefit the city, since you desire to reap her honours?
1177	the position of the mouth again, close to the eyes and nostrils as a portal of ingress for all the creature''s supplies?
1177	this capacity of the front teeth of all animals to cut and of the"grinders"to receive the food and reduce it to pulp?
1177	to follow none?
1177	to kindle in them rage to meet the enemy?--which things are but stimulants to make stout hearts stouter?
1177	what by courage and cowardice?
1177	what by sobriety and madness?
1177	what is a ruler over men?
1177	what is a ruling character?
1177	what is a statesman?
1177	what is he like?
1177	what is impiety?
1177	what is your starting- point?
1177	what of any others, you may light upon?
1177	what of the quarrelsome and factious person( 4) whose main object is to saddle his friends with a host of enemies?
1177	what the base?
1177	what the ugly?
1177	where shall goodwill and faithfulness be found among men?
1177	where such a portent of insolence, incontinence, and high- handedness as the other?
1177	where then is his liability to the indictment to be found?
1177	will not sheer plundering be free to any ruffian who likes?...
1177	will you tell me that?
1177	would he not be doing what is right?
1177	your answer to- day will differ from that of yesterday?
6829	''A lion''s skin?''
6829	''Ah, talking of superstition, now,''says Eucrates,''that reminds me: what do you make of oracles, for instance, and omens?
6829	''And what is to be our course?''
6829	''And what were the spirits doing?''
6829	''And what,''Arignotus next asked,''is the subject of your learned conversation?
6829	''And you can actually make a man out of a pestle to this day?''
6829	''Ask one of these brawling bawling censors, And what do_ you_ do?
6829	''Confound it, sir,''he might exclaim,''what is the noise about?
6829	''Do you suppose,''asked Eucrates,''that he is the only man who has seen such things?
6829	''Doing?
6829	''Doubt the word of Eucrates, the learned son of Dino?
6829	''Have you never noticed as you came in that beautiful one in the court, by Demetrius the portrait- sculptor?''
6829	''How long is this to go on?''
6829	''In other words, you do not believe in the existence of the Gods, since you maintain that cures can not be wrought by the use of holy names?''
6829	''Ion,''said I,''about that one who was so old: did the ambassador snake give him an arm, or had he a stick to lean on?''
6829	''Of course I do; but what have wings and eyes to do with one another?''
6829	''Oh, you keep a man, do you?''
6829	''Perhaps it is the pitchy darkness of the infernal regions that runs in your head?
6829	''Perhaps,''I suggested,''it is not Pelichus at all, but Talos the Cretan, the son of Minos?
6829	''Twas at the Saturnalia, the day I made that pease- pudding, with the two slices of sausage in it?
6829	''Unconsciously, then; what is it?''
6829	''Well,''said the proconsul,''I pardon him this time at your request; but if he offends again, what shall I do to him?''
6829	''What are we coming to?''
6829	''What do you think of my play, Demonax?''
6829	''What herds, what waggons have you, Arsacomas?''
6829	''What is this I hear?''
6829	''What liar took you in like that, sir?''
6829	''What of Otus and Ephialtes now?''
6829	''What should they be, Lord, but those of absolute reverence, as to the King of all Gods?''
6829	''What statue is this?''
6829	''What was that about, Arignotus?''
6829	''What will you have?''
6829	''What, Tychiades,''says Cleodemus, with a faint grin,''you do n''t believe these remedies are good for anything?''
6829	''What,''I exclaimed,''you saw this Hyperborean actually flying and walking on water?''
6829	''What,''said he,''is my country expecting me to do my duty?''
6829	''When are those hecatombs coming?''
6829	''Who told you I was a philosopher?''
6829	''Why did he not make you a Greek instead?''
6829	''Why no more ambrosia?''
6829	''Why, you know that you have on an eagle''s right wing?''
6829	''Will it surprise you to learn that I am a fellow- craftsman?''
6829	), and who wanted people to go for five years without speaking?
6829	... No answer?
6829	A doctor?
6829	A man is saved by art, not by the absence of it?
6829	A mathematician?
6829	After all, it is natural enough: what should you do but admire these trifles?
6829	Again, I suppose you will pass Aristippus of Cyrene as a distinguished philosopher?
6829	Again, did not Aristogiton, poor and of mean extraction, as Thucydides describes him, sponge on Harmodius?
6829	Ah, Anacharsis, if the love of fair fame were to be wiped out of our lives, what good would remain?
6829	Ah, and what are the prizes, now?
6829	Ah, yes, tell me about him: they say he is your son?
6829	All these effects, and no effecting Providence?
6829	All this was food for laughter, as well it might be, to the Indians and their king: Take the field?
6829	Am I not even in sleep to find a refuge from Poverty, Poverty more vile than your vile self?
6829	Am I not the Sun?
6829	And I?
6829	And did you like being a man best, or receiving the addresses of Pericles?
6829	And everything moves casually, by blind tendency?
6829	And have you grappled with Aristophanes and Eupolis?
6829	And her name?
6829	And how are you going to do that?
6829	And how big, now, did the towns and the people look from there?
6829	And how should that be?
6829	And in Scythia''good men''receive sacrifice just the same as Gods?
6829	And in what form was your spirit next clothed, after it had put off Pythagoras?
6829	And is it in your power to unspin what they have spun?
6829	And now look at it from the patron''s point of view; does he get his money''s worth?
6829	And now what about those many points in which your art is superior to Rhetoric and Philosophy?
6829	And now, what are we to do?
6829	And pleasure a good?
6829	And the regulation of the universe is not under any God''s care?
6829	And then in the dining- room, where is his match, to jest or to eat?
6829	And this being so, why should not the same principles be extended further?''
6829	And we may call a sponger an out- diner?
6829	And what am I going to be next?
6829	And what are his other doings, to which all your household are witnesses?''
6829	And what do I want with a garlanded column over my grave?
6829	And what good do you suppose you are going to do by pouring wine on it?
6829	And what if he has?
6829	And what is the result?
6829	And what makes Simon so pale?
6829	And what more natural than that she should love poetry, and make it her chief study?
6829	And what of him?
6829	And what was his reason?
6829	And what wonder, if the fairest of Ionian cities has given birth to the fairest of women?''
6829	And what would you have me do, my boy?
6829	And when you were Pythagoras?
6829	And where shall I begin?
6829	And who is this Syrian?
6829	And whom does he send to dwell with the heroes?
6829	And why?
6829	And will you scout Euripides too, then?
6829	And you never even asked her name?
6829	And your versatility has even changed sexes?
6829	And, Pan,--have they become more virtuous under the hands of the philosophers?
6829	Antisthenes?
6829	Archilochus?
6829	Are not these admirable deeds, and shall not the doers be counted as Gods by all who esteem prowess?
6829	Are the Gods going to push Destiny aside and make a bid for government?
6829	Are the prizes too small?
6829	Are we to understand that you possess literary discernment without the assistance of any study?
6829	Are you afraid I shall be suffocated in the confinement of the tomb?
6829	Are you counting upon Atticus and Callinus, the copyists, to put in a good word for you?
6829	Are you going to retract what you said?
6829	Are you going to tell me that a man who finds out that he is to die by a steel point can escape the doom by shutting himself up?
6829	Are you merely seizing an opportunity of displaying your wealth?
6829	Are you now to learn that freedom from hunger and thirst is better than meat and drink, and insensibility to cold better than plenty of clothes?
6829	Are you now to learn that life and death are the highest considerations among mankind?
6829	As for Momus, what is dishonour to him?
6829	As he went, he put questions to me about earthly affairs, beginning with, What was wheat a quarter in Greece?
6829	Ask them, Where is Demosthenes now?
6829	Asked whether he ate honey- cakes,''Do you suppose,''he said,''that bees only make honey for fools?''
6829	At this moment of depression-- I was very near tears-- who should come up behind me but Empedocles the physicist?
6829	Banqueter was the word used for sponger in his day; what does he say?
6829	Because he wants the art which would enable him to save his life?
6829	Blasphemer, have you ever been a voyage?
6829	But I am rather curious on one point: what are your favourite books among so many?
6829	But Zeus bent upon me a Titanic glance, awful, penetrating, and spoke: Who art thou?
6829	But all this lamentation, now; this fluting and beating of breasts; these wholly disproportionate wailings: how am I the better for it all?
6829	But in----?
6829	But perhaps you will doubt my word too?''
6829	But proceed, son of Mnesarchus: how came you to change from man to bird, from Samos to Tanagra?
6829	But that_ Philosophy_ should lack unity, and even conflict with itself like instruments out of tune-- how can that be tolerated?
6829	But there: what need to go back to Orpheus and Neanthus?
6829	But they only jeered at me:''Are you going to lie all day about our country and our river, pray?
6829	But what I want to know is, how did it happen?
6829	But what about your transformations?
6829	But what are you laughing at?
6829	But what brings you here, Hermes?
6829	But what could you find to admire in Orestes and Pylades, that you should exalt them to godhead?
6829	But what do you expect from them?
6829	But what is the use of that?
6829	But what is your solution of the problem?
6829	But what made you ask me about the Fates?
6829	But what matter what her head was like, or that every one knew how a long illness had treated her?
6829	But what put it into your head to make that law about meat and beans?
6829	But what sort of a guess do you make at the sponger''s behaviour in war?
6829	But what were you going to say about Simon?
6829	But when it comes to national lies, when one finds whole cities bouncing collectively like one man, how is one to keep one''s countenance?
6829	But who is this breathless messenger?
6829	But why deal in conjecture when there are facts to hand?
6829	But why not?
6829	But would that be quite a worthy conception of divine beings?
6829	But would you mind giving a name to all this?
6829	But you may well despise me: why do I sit here listening to all this, with my thunder- bolt beneath my arm?
6829	By the way, do all who enter get them?
6829	By your leave I will proceed to apply the two definitions to what I wrote; which of them fits it?
6829	Call in the painters, perhaps, selecting those who were noted for their skill in mixing and laying on their colours?
6829	Can we doubt that he is in the right of it?
6829	Can you doubt that he who cures the ague may also inflict it at will?''
6829	Can you explain it?
6829	Can you give me any more?
6829	Can you help me to it?
6829	Can you match that, friend?
6829	Can your sapience point to any single convenience of life, of which we are deprived in the lower world?
6829	Come, my fine fellow, is it not all ridiculous?
6829	Consider; will Croesus''s passage of the Halys destroy his own realm, or Cyrus''s?
6829	Contempt?
6829	Could any man be more abominably misused?
6829	Cower ye confounded at these momentous tidings?
6829	Did it all happen as Homer describes?
6829	Did you ever go through the_ Baptae_[ Footnote: See Cotytto in Notes.]?
6829	Did you ever hear of Pythagoras of Samos, son of Mnesarchus?
6829	Dining out, in fact?
6829	Dinomachus, for instance, wanted to know''how big were the Goddess''s dogs?''
6829	Do the Fates also control you Gods?
6829	Do you close your ears even to Zeus''s thunder, atheist?
6829	Do you ever read the speech of Aeschines against Timarchus?
6829	Do you know what I think we had better do, Hermes?
6829	Do you recognize the distinction between_ differentia_ and_ indifferentia_?
6829	Do you see him?
6829	Do you see?
6829	Do you suppose we do not know how to account for your annoyance?
6829	Do you teach rhetoric, then?
6829	Do_ you_ depend from their thread?
6829	Does a man commit a murder?
6829	Does he rob a temple?
6829	Does he think we all hail from Miletus or Samos?
6829	Does not such ingratitude as this render him liable to the penalties imposed by the marriage- laws?
6829	Doth none rise?
6829	Dream, my good man?
6829	Drink, open the case.... Not a word?
6829	Ever since we were united in friendship, are we not one flesh?
6829	Everything proceeds from the Fates, you say?
6829	Fine promises, these, are they not?
6829	For her stature, let it be that of Cnidian_ Aphrodite_; once more we have recourse to Praxiteles.--What think you, Polystratus?
6829	Gentlemen, can you tolerate such sentiments?
6829	Gold the only thing you can find to admire?
6829	Ha, ha, friend cock, have I learnt to turn a simile already?
6829	Had I not some reason to be annoyed with you?
6829	Has Earth produced a new brood of giants?
6829	Have I misunderstood your figure, or is this a fair deduction from it?
6829	Have the Titans broken their chains, overpowered their guards, and taken up arms against us once more?
6829	Have you any preference among our Gods?
6829	Have you important news from Earth?
6829	Have you thought better of it?
6829	Heracles''s right hand is occupied with the club, and his left with the bow: how is he to hold the ends of the chains?
6829	Here we are; what do I do next?
6829	Hermes, is it in order that this dog- faced Egyptian person should sit in front of me, Posidon?
6829	Hermes, of all people, grudge a man a little thievery?
6829	Hipponax?
6829	Homer may go hang: what does a babbling poet know about dreams?
6829	Honour bright?
6829	How are we to cure Timocles of the impediment in his speech?
6829	How are you to know the difference between genuine old books that are worth money, and trash whose only merit is that it is falling to pieces?
6829	How did you manage, then?
6829	How do I know that these cures are brought about by the means to which you attribute them?
6829	How do they go?
6829	How do you develop perfect virtue out of clay and training?
6829	How do you make that out?
6829	How do you make that out?
6829	How is that?
6829	How should that be?
6829	How so?
6829	How so?
6829	How their theories conflict is soon apparent; next- door neighbours?
6829	How was he punished?
6829	How was he to resist this pretty woman, with her captivating manners, her well- timed tears, her parenthetic sighs?
6829	How would the God of Friendship meet the case?
6829	How?
6829	However;--what was your sex next time?
6829	Hush, Pan: was not that Hermes making the proclamation?
6829	I answered all these questions, and he proceeded:--''Tell me, Menippus, what are men''s feelings towards me?''
6829	I cried;''Hippocrates must have sacrifices, must he?
6829	I exclaimed;''so he was a doctor too?''
6829	I expect you had a pleasant time of it, living on the very fat of the land?
6829	I shall throw you out, perhaps, if I keep on calling you different things?
6829	I suppose you did not happen to see Socrates or Plato among the Shades?''
6829	I thought bath- time would never come; I could not keep my eyes off the dial: where was the shadow now?
6829	I tremble for their fate: were they drowned, or did some miraculous providence deliver them?
6829	I want to know whether you have a profession of any sort; for instance, are you a musician?
6829	I''m not easy about all that plate either: what if some one should knock a hole in the wall, and make off with it?
6829	If he is, does he get them out of his own means, or from some one else?
6829	If in praising a dog one should remark that it was bigger than a fox or a cat, would you regard him as a skilful panegyrist?
6829	If the truth must out, we sit here with a single eye to one thing-- does a man sacrifice and feed the altars fat?
6829	In Heaven''s name, what does he expect to get from him?
6829	In the daytime, or at night?
6829	In the name of goodness, Menippus, what are these astronomical sums you are doing under your breath?
6829	Indeed?
6829	Is a war- tax to be levied?
6829	Is he clever?
6829	Is it a lovely portrait?
6829	Is it all true that they sing of Destiny and the Fates-- that whatever they spin for a man at his birth must inevitably come about?
6829	Is it because I am not a bald, bent, wrinkled old cripple like yourself?
6829	Is it equal to that of the Fates?
6829	Is it just your way of showing the public that you can afford to spend money even on things that are of no use to you?
6829	Is it with tales like these that Homer has prevailed on you?
6829	Is she a Fate too?
6829	Is that so very portentous?
6829	Is the inheritance to your liking?
6829	Is the love of gold so absorbing a passion?
6829	Is this one of the things it is not proper for me to know?
6829	Is your name Zeus, or not?
6829	It follows that, if sponging was the negative of art, the sponger would not save his life by its means?
6829	It makes me quite angry: what satisfaction can there be to men of their good qualities in deceiving themselves and their neighbours?
6829	Know you not that an Emperor has many eyes and many ears?
6829	Letters we know, Medicine we know; Sponging?
6829	May we pass this as one of my five?
6829	Moreover, sponging is not to be classed with beauty and strength, and so called a quality instead of an art?
6829	My Pythagoras no better than he should be?
6829	My gallant cock has positively laid eggs in his time?
6829	My son, why this haste?
6829	Namely----?
6829	Names?
6829	Nay, we can do better: have we not Homer, best of painters, though a Euphranor and an Apelles be present?
6829	Need I point out the useful purposes that gold serves?
6829	Need I say more?
6829	No, no; you answer my question first; what makes you believe in them?
6829	Nor can we blame them: they are but men; how should they know truth, when the divinity whose mouthpieces they were is departed from them?
6829	Now even granting that you do, what is the use of knowing what one has to expect, when one can by no possibility take any precautions?
6829	Now for the horses and dogs and frogs and fishes: how did you like that kind of thing?
6829	Now that ship would not have sailed, without a steersman; and do you suppose that this great universe drifts unsteered and uncontrolled?
6829	Now there, madam, you are unreasonable: how can he possibly make a dialogue of it all by himself?
6829	Now what good can they get out of it?
6829	Now, Hermes, Hera, Athene, what is our course?
6829	Now, Syrian: what do you say to that?
6829	Now, Toxaris: do you mean to tell me that you people actually_ sacrifice_ to Orestes and Pylades?
6829	Now, honestly, Mnesippus, does not that doubt look a little like envy?
6829	Now, now: weeping?
6829	Now, what do you say to this proposal?
6829	Now, what do you think is the way to sharpen your sight?''
6829	Of course you know that?
6829	Of these pairs, which do you consider the best?
6829	Oh, I see; using stars to steer by, like the Phoenicians?
6829	Oh, not_ all_ the altars; what harm do they do, so long as incense and perfume is the worst of it?
6829	Oh, yes, no doubt;_ he_ called Apollo rich,''rolling in gold''; but now where will you find Apollo?
6829	Or again with the hurry of business-- fiscal-- legal-- military?
6829	Or are they passed over in favour of the orators?
6829	Or did you put your trust in Artemis?
6829	Orders to be issued, treaties to be drawn up, estimates to be formed?
6829	Our Menippus a literal godsend from Heaven?
6829	Perhaps a trade is more in your way; are you a carpenter or cobbler?
6829	Philocles, what_ is_ it that makes most men so fond of a lie?
6829	Philosophers caring to sponge?
6829	Philosophers?
6829	Plato?
6829	Possess us; are not we thine own familiars?
6829	Pray when are they likely to have time to spare for me?
6829	Put on your clothes?
6829	Pythagoras has carded and spun?
6829	Pythagoras the mistress-- and the mother-- of a Pericles?
6829	Reel off the exordium in Homer?
6829	Ride or out- ride, shoot or out- shoot?
6829	Sacrifice to them?
6829	Scant and broken sleep, troubled dreams, perplexities, forebodings?
6829	Seriously now, are not these refinements of yours all child''s play-- something for your idle, slack youngsters to do?
6829	Shall I proceed, or is the inference clear?
6829	Shall an Ethiopian change his skin?
6829	Shall we take war time first, and see who will do best for himself and for his city under those conditions?
6829	Similarly, if a man involuntarily performed a good action, he would not reward him?
6829	So I presume an out- diner is better than a diner?
6829	So he came and asked him:''Who, pray, are you, that you should pour scorn upon me?''
6829	So his supplies will never run short?
6829	So mighty is the issue; believe me, it behoves us all to search out salvation; and where lies salvation?
6829	So sponging is an art, eh?
6829	So sponging is an art?
6829	So you are a sponger?
6829	So, if sponging has all these marks, it must be an art?
6829	Solon, did Lycurgus take his whippings at the fighting age, or did he make these spirited regulations on the safe basis of superannuation?
6829	Some one tried to make a fool of him by asking, If I burn a hundred pounds of wood, how many pounds of smoke shall I get?
6829	Sponging is an old word; what does it really mean?
6829	Still busy with vain phantoms, chasing a visionary happiness through your head, that''fleeting''joy, as the poet calls it?
6829	Suppose a man commits a crime accidentally: does he punish him just the same?
6829	Surely you know, Cyniscus, what punishments await the evil- doers after death, and how happy will be the lot of the righteous?
6829	Take an instance: if a man who did not understand navigation took charge of a ship in a stormy sea, would he be safe?
6829	Tell me, then, and be damned to you, do you deny that the Gods exercise providence?
6829	Than mine?
6829	That is how things go on board your ship, sir wiseacre; and who shall count the wrecks?
6829	That is not the case; the greater the drain upon it in the course of exercise, the greater the supply; did you ever hear a story about the Hydra?
6829	That venerably bearded sexagenarian, with his philosophic leanings?
6829	The innocent?
6829	The possession of gold the sole happiness?
6829	The resentments of courtiers and the machinations of conspirators?
6829	The sophist had not had enough;''_ You_ are no infant,''he went on,''but a philosopher, it seems; may one ask what marks the transformation?''
6829	Then when Homer says, for instance, in another place, Lest unto Hell thou go,_ outstripping Fate_, he is talking nonsense, of course?
6829	Then when I slew the lion or the Hydra, was I only the Fates''instrument?
6829	Then who was I, do you know?
6829	Then you have seen the_ Aphrodite_, of course?
6829	There are three Fates, are there not,--Clotho, Lachesis, and Atropus?
6829	There is a nasty sound about the word sponger, do n''t you think?
6829	They were strangers to you: strangers, did I say?
6829	This is something like friendship, is it not,--to accept such a bequest as this, and to show such respect for a friend''s last wishes?
6829	This was no earthly vision, Lycinus; surely she must have dropped from the clouds.--And what was she doing?
6829	To Simon''s?
6829	To hear you, one might think it was Polus or Aristodemus, not Zeus; and why, pray, if something of that sort is not bothering you?
6829	To run or out- run?
6829	To what end the gluing and the trimming, the cedar- oil and saffron, the leather cases and the bosses?
6829	Wait a minute: have I ever been changed in this way?
6829	Was Democritus alarmed at the ghosts?
6829	Was not this advice superfluous, seeing that the end must come?
6829	Was your patient a second Epimenides?''
6829	Well now, is the number of friendships to be limited, or does wealth of instances itself constitute one claim to superiority?
6829	Well then, you must surely have come on some embarrassing home- truths in that play?
6829	Well then: you know your Homer and Hesiod, of course?
6829	Well, Cyniscus?
6829	Well, Justice: yonder is our road: straight in the line for Sunium, to the foot of Hymettus, taking Parnes on our right; you see those two hills?
6829	Well, Pythagoras,--or is there any other name you prefer?
6829	Well, Rhetoric, when are you going to begin?
6829	Well, and Achilles: was he so much better than other people, or is that all stuff and nonsense?
6829	Well, and why did you not copy Lycurgus and whip your young men?
6829	Well, but all men-- ay, all nations-- have acknowledged and, feted Gods; was it all delusion?
6829	Well, but is the appropriation of what belongs to others no offence?
6829	Well, but-- will they come?
6829	Well, how shall we manage?
6829	Well, never mind; what was she like?
6829	Well, the sponger does that; why is he privileged to offend?
6829	Well, what am I to do?
6829	Well, what is Art?
6829	Well, who will dare dispute_ my_ claim?
6829	Well, you will let me describe as civil scenes the market, the courts, the wrestling- schools and gymnasia, the hunting field and the dining- room?
6829	Well?
6829	Were you ever at Cnidus?
6829	What about these two charges just brought against a rhetorician?
6829	What about this?
6829	What about your friend Eucrates?
6829	What answer is possible to such ribaldry?
6829	What are they?
6829	What are we to say they are doing?
6829	What are you laughing at, Anacharsis?
6829	What can save you then?
6829	What can the matter be, then?
6829	What can you mean?
6829	What could induce me, misguided insect that I was, to leave that life without so much as a grain of gold- dust to supply my needs in this one?
6829	What did I tell you, Gods?
6829	What do you mean by hounding them against me?
6829	What do you say?
6829	What do you think of him, Toxaris?
6829	What do you think?
6829	What else of godlike and sublime was in their conduct?
6829	What harm did these men do?
6829	What has a refined bewitching orator to do with the vulgar masculine?
6829	What impression does one get of the sponger''s actual life, when one compares it with the other?
6829	What is a henchman, slaves and friends being excluded?
6829	What is it that Pindar says about gold?
6829	What is it?
6829	What is that?
6829	What is the exact contribution to it of dust and summersaults?
6829	What is the matter?
6829	What is the meaning of this?
6829	What is this Providence?
6829	What is your idea, now, in all this rolling and unrolling of scrolls?
6829	What matter, friend?
6829	What need to mention that the most religious race on earth, the Egyptian, never tires of divine names?
6829	What say the poets?
6829	What shall I do, Zeus?
6829	What should he know of the matter?
6829	What sort of a dinner was it?
6829	What was Tibius doing with those fine great kippers yesterday?
6829	What will be the result?
6829	What will she make of it, I wonder?
6829	What will the defendant have to say to that, I wonder?
6829	What will thine utterance be?
6829	What, Eucrates, of all credible witnesses?
6829	What, Hermes?
6829	What, Zeus?
6829	What, are all the events we see uncontrolled, then?
6829	What, still puzzling over the import of a dream?
6829	What, without meat or drink?
6829	What, you miscreant, no Gods?
6829	What, you turned into a hawk or a crow on the sly?
6829	What?
6829	When a speaker passes over essential matters in silence, has the court no penalty for him?
6829	When any one asks what the art is, how do we describe it?
6829	When do you do your reading?
6829	When he talks like that, do you take offence and fling the book away, or has_ he_ your licence to expatiate in panegyric?
6829	Whence comes this resistless plague among us?
6829	Where he tells how the daughter, the brother, and the wife of Zeus conspired to imprison him?
6829	Where is my dagger?
6829	Where is our handsome musician now?
6829	Where is the right thing to be found?
6829	Where is your military gymnasium, then?
6829	Where shall we go first?
6829	Wherefore thus brooding, Zeus?
6829	Which is to be first?
6829	Which is----?
6829	Which one?
6829	Which would you take, if you had the choice?-To sail, or to out- sail?
6829	Who are they, and what is the extent of their power?
6829	Who are you, that you should protest in the Gods''name?
6829	Who ever came away from dinner in tears?
6829	Who is she, and whence?
6829	Who is umpire?
6829	Who of womankind shall be compared to her In comeliness, in wit, in goodly works?
6829	Who was that?
6829	Who will sacrifice to you, if he does not expect to profit by it?
6829	Who wins?
6829	Who wins?
6829	Who would care to do a glorious deed?
6829	Who would dare attempt such a thing, with him tasting your food and drink?
6829	Who would not despise the city whose guards are such miserable creatures?
6829	Who would not go through this amount of preparatory toil, and take his chance of a choking or a dislocation, for apples or parsley?
6829	Whom but the wicked?
6829	Whom does he punish in particular?
6829	Why are you so sorry for me?
6829	Why do you smile?
6829	Why do your young men behave like this, Solon?
6829	Why does not the official there separate them and put an end to it?
6829	Why seize upon the rising generation so young, and subject them to such toils?
6829	Why that ribald laughter, Momus?
6829	Why, Tychiades, what else was Patroclus''s relation to Achilles?
6829	Why, have you ever known any one with such a strong natural turn for lying?
6829	Why, how would you like it done?
6829	Why, if these were ruined, how could the orators ever make another speech, with the best of their stock- in- trade taken from them?
6829	Why, now?
6829	Why, what means this?
6829	Why, what sane man would call sponging a profession?
6829	Why, who would believe the story, when I told him that I had it from a cock?
6829	Why, you must know Pan, most festive of all Dionysus''s followers?
6829	Why?
6829	Why?
6829	Will Apollo''s answer to the Lydian suit you?
6829	Will he be converted there and then into a stalwart, comely warrior, clearing the river at a bound, and staining its waters with Phrygian blood?
6829	Will he prove a slayer of Asteropaeuses and Lycaons, and finally of Hectors, he who can not so much as bear Achilles''s spear upon his shoulders?
6829	Will she contrive to put all these different types together without their clashing?
6829	Will you allow Homer to have been an admirable poet?
6829	Will you have it all?
6829	Will you never stop?
6829	Will you remember to tell Zeus all this?
6829	Wind and Scimetar not Gods?
6829	With a whirr and a crash Let the levin- bolt dash-- Ah, whither?
6829	With fear and suspicion?
6829	With whom does it lie to check and remedy this state of things?
6829	Would you have me break in?
6829	Would_ you_ have stood it, when that fisherman from Oreus stole your trident at Geraestus?
6829	Yes, I think you have dealt with that point sufficiently; apart from that, how do you show the inferiority of Philosophy to your art?
6829	Yes, you have proved him a good man; but can you show him to have been not Achilles''s friend, but a sponger?
6829	Yes?
6829	Yes?
6829	Yes?
6829	Yet begin I will; how can I draw back when she is there?
6829	Yet surely nothing could be clearer: who could observe such a man at work, and abstain from the inevitable allusion to pearls and swine?
6829	Yet what right have_ I_ to complain?
6829	You doubt of that judgement- seat before which every soul is arraigned?
6829	You have quite forgotten the way, I suppose, in all this time?
6829	You hesitate?
6829	You hold toil to be an evil?
6829	You know Ion?
6829	You know how confident and impressive I always was as a public speaker?
6829	You know my neighbour and fellow craftsman, Simon, who supped with me not long since?
6829	You leave us nothing, then?
6829	You must be jesting, Posidon; you can not have forgotten that we have no say in the matter?
6829	You must pluck out the feather first.... What''s this?
6829	You retire; you confess yourself beaten, then?
6829	You said that there were eunuchs in her train?
6829	You tell me, cock, that you have been a king yourself: now how did_ you_ find the life?
6829	You will admit that, if the principle of your life is to be pleasure, all your appetites have to be satisfied?
6829	You will agree with me that colour and tone have a good deal to do with beauty?
6829	You will deny all that too, of course?
6829	You will not grudge me that privilege?
6829	You would deprive even the Fates of honour?
6829	You would have me return to Earth, once more to be driven thence in ignominious flight by the intolerable taunts of Injustice?
6829	Your authority for all this, pray?
6829	Your jealousy will not take alarm at the prospect of a rival petrifaction at your side?
6829	Zeus has sent me down, Pan, to preside in the law- court.--And how do you like Athens?
6829	], and for all these ages has enjoyed the blessings of perfect order in this ancient city?
6829	]: yet I take it that the incompetence of their respective owners will be made clear; am I right?
6829	_ Dear sir, was it Apollo sent you here?
6829	_ Will you sit in the porch, when there is a_ parvys_ to hand?
6829	_"You?
6829	a relic from the time of Minos?''
6829	accept the verdict and hold my tongue?
6829	and did the vegetables want more rain?
6829	and how was night possible in Heaven, with the sun always there taking his share of the good cheer?
6829	and the Portico thrown in, with the Miltiades and Cynaegirus on the field of Marathon?
6829	and your teeth chattering?
6829	and, if so, what else can possibly annoy you but love?
6829	are not our joys and our sorrows the same?
6829	array their hosts against him?
6829	asked Arignotus, scowling upon me;''you deny the existence of the supernatural, when there is scarcely a man who has not seen some evidence of it?''
6829	between_ praeposita_ and_ rejecta_?
6829	by what right?
6829	could I go yet?
6829	destroy all those people for one man''s wickedness?
6829	did he call me best of rhetoricians, as when Chaerephon asked and was told who was wisest of his generation?
6829	did you like the idea of falling into the sea, and giving us a_ Mare Menippeum_ after the precedent of the_ Icarium_?
6829	do you expect it to filter through all the way to Hades?
6829	do you take them for Gods?
6829	had we suffered much from cold last winter?
6829	he exclaimed;''can he not hear at this distance?''
6829	he must be feasted with all pomp and circumstance, and punctually to the day, or his leechship is angry?
6829	here on Areopagus I am to give juries to outsiders, who ought to be tried on the other side of the Euphrates?
6829	hold a session at once?
6829	how big am I?
6829	how did I come to leave out so essential a particular?
6829	how do you make good men of them?
6829	in God''s name, what shall we call_ your_ contribution to progress?
6829	is he engaging?
6829	is that the trouble?
6829	like yourself?''
6829	no Providence?
6829	nor again why Socrates was handed over to the Eleven instead of Meletus?
6829	of inspired utterances, of voices from the shrine, of the priestess''s prophetic lines?
6829	or greater perhaps?
6829	or is workmanship to count most?
6829	or shall we say next year?
6829	or some greater, a mistress of the Fates?
6829	or will you grant an appeal?
6829	pale?
6829	pen a palinode like Stesichorus?
6829	people with beards just like mine; sepulchral beings, who are always getting together and jabbering?
6829	perhaps, like Hesiod, you received a laurel- branch from the Muses?
6829	shall I be able to live with them?
6829	shall they let wounds or weariness or discomfort incapacitate them before there is need?
6829	so bald, so plain, so prosy an announcement-- on this momentous occasion?
6829	that black should_ be_ black, white be white, and red play its blushing part?
6829	the eunuch a concubine, the landsman an oar, the pilot a plough?
6829	then, Polystratus, I beheld teeth whose whiteness, whose unbroken regularity, who shall describe?
6829	they said;''we never saw a coachman spilt; and where are the poplars?
6829	what has Dialogue but his cloak?
6829	where do you find the source of oracles and prophecies, if not in the Gods and their Providence?
6829	where thy city?
6829	wherefore apart, And palely pacing, as Earth''s sages use?
6829	who thy kin?
6829	why am I gibbous?
6829	why am I halved?
6829	why so vexed?
6829	why, do you suppose, if it was true, we would row or tow up stream for sixpences?
6829	will he acquit himself creditably?
6829	with the schoolroom it is different; or who ever went out to dinner with the dismal expression characteristic of going to school?
6829	would his acquisition leave him any wiser than it found him?
6829	you do not blush to call yourself a sponger?
6829	you doubt that there are punishments and rewards to come?
13316	Adipiscuntur igitur boni quod appetunt?
13316	Ambulandi,inquit,"motum secundum naturam esse hominibus num negabis?"
13316	An etiam causas, cur i d ita sit, deprehendisti?
13316	An,inquit illa,"te alumne desererem nec sarcinam quam mei nominis inuidia sustulisti, communicato tecum labore partirer?
13316	And doth not a man want that,quoth she,"which he desireth?"
13316	And how can it be that, knowing the beginning, thou canst be ignorant of the end? 13316 And it is many ways clear that the vicious are miserable?"
13316	And makest thou any doubt that the function of it doth naturally belong to the feet?
13316	And what of the other which, being unpleasing, restraineth the evil with just punishment, doth not the people think it good?
13316	And what other manner shall this be,quoth I,"besides these?"
13316	And wilt thou doubt that he could, whom thou seest bring to pass what he desired?
13316	Atqui non egeret eo, nisi possideret pecuniam quam posset amittere?
13316	Atqui scis unde cuncta processerint?
13316	Bona igitur?
13316	But dost thou grant that all that is good is good by partaking goodness?
13316	But he should not need that help, unless he had money which he might lose?
13316	But he that wanteth anything is not altogether sufficient of himself?
13316	But it is granted that the chiefest good is blessedness?
13316	But knowest thou from whence all things had their beginning?
13316	But that fortune which either exerciseth or correcteth is profitable?
13316	But what account wilt thou make,quoth she,"to know what goodness itself is?"
13316	Can God do evil?
13316	Deniest thou,quoth she,"that every wicked man deserveth punishment?"
13316	Do we not think,quoth she,"that blessedness is good?"
13316	Dost thou ask me if I know that I am a reasonable and mortal living creature? 13316 Dost thou imagine that there is any mortal or frail thing which can cause this happy estate?"
13316	Dost thou not think then that that is good which is profitable?
13316	Egebit igitur,inquit,"extrinsecus petito praesidio quo suam pecuniam quisque tueatur?"
13316	Eget uero,inquit,"eo quod quisque desiderat?"
13316	Eiusque rei pedum officium esse naturale num dubitas?
13316	Essene aliquid in his mortalibus caducisque rebus putas quod huiusmodi statum possit afferre?
13316	Est igitur,inquit,"aliquis qui omnia posse homines putet?"
13316	Estne igitur,inquit,"quod in quantum naturaliter agat relicta subsistendi appetentia uenire ad interitum corruptionemque desideret?"
13316	Et qui fieri potest, ut principio cognito quis sit rerum finis ignores? 13316 Et qui i d,"inquam,"fieri potest?"
13316	Et quid,inquam,"tu in has exilii nostri solitudines o omnium magistra uirtutum supero cardine delapsa uenisti?
13316	Et quis erit,inquam,"praeter hos alius modus?"
13316	Hast thou also understood the causes why it is so?
13316	Have we not granted,quoth she,"that the good are happy, and the evil miserable?"
13316	Hocine interrogas an esse me sciam rationale animal atque mortale? 13316 How can that be?"
13316	How is this?
13316	How?
13316	How?
13316	How?
13316	If then,quoth she,"thou wert to examine this cause, whom wouldest thou appoint to be punished, him that did or that suffered wrong?"
13316	Illius igitur praesentiam huius absentiam desiderabas?
13316	Is the One the same as the Other?
13316	Is there any then,quoth she,"that think that men can do all things?"
13316	Is there anything,quoth she,"that in the course of nature, leaving the desire of being, seeketh to come to destruction and corruption?"
13316	It is good then?
13316	Ita est,inquam,"Quae uero aut exercet aut corrigit, prodest?"
13316	Nonne igitur bonum censes esse quod prodest?
13316	Nonne quia uel aberat quod abesse non uelles uel aderat quod adesse noluisses?
13316	Nonne,inquit,"beatitudinem bonum esse censemus?"
13316	Nostine igitur,inquit,"omne quod est tam diu manere atque subsistere quam diu sit unum, sed interire atque dissolui pariter atque unum destiterit?"
13316	Now thinkest thou, that which is of this sort ought to be despised, or rather that it is worthy to be respected above all other things?
13316	Now, what sayest thou to that pleasing fortune which is given in reward to the good, doth the common people account it bad?
13316	Num igitur deus facere malum potest?
13316	Num me,inquit,"fefellit abesse aliquid, per quod, uelut hiante ualli robore, in animum tuum perturbationum morbus inrepserit?
13316	Num recordaris beatitudinem ipsum esse bonum eoque modo, cum beatitudo petitur, ab omnibus desiderari bonum?
13316	O te alumne hac opinione felicem, si quidem hoc,inquit,"adieceris....""Quidnam?"
13316	Omnem,inquit,"improbum num supplicio dignum negas?"
13316	Omnes igitur homines boni pariter ac mali indiscreta intentione ad bonum peruenire nituntur?
13316	Quae igitur cum discrepant minime bona sunt, cum uero unum esse coeperint, bona fiunt; nonne haec ut bona sint, unitatis fieri adeptione contingit?
13316	Quaenam,inquit,"ista est?
13316	Quem uero effecisse quod uoluerit uideas, num etiam potuisse dubitabis?
13316	Qui igitur supplicio digni sunt miseros esse non dubitas?
13316	Qui uero eget aliquo, non est usquequaque sibi ipse sufficiens?
13316	Qui?
13316	Quid igitur homo sit, poterisne proferre?
13316	Quid igitur,inquam,"nihilne est quod uel casus uel fortuitum iure appellari queat?
13316	Quid igitur?
13316	Quid reliqua, quae cum sit aspera, iusto supplicio malos coercet, num bonam populus putat?
13316	Quid uero iucunda, quae in praemium tribuitur bonis, num uulgus malam esse decernit?
13316	Quid uero,inquit,"obscurumne hoc atque ignobile censes esse an omni celebritate clarissimum?
13316	Quid?
13316	Quid?
13316	Quid?
13316	Quid?
13316	Quid?
13316	Quidnam?
13316	Quidnam?
13316	Quidni fateare, cum eam cotidie ualentior aliquis eripiat inuito? 13316 Quidni,"inquam,"meminerim?"
13316	Quidni?
13316	Quidni?
13316	Quidni?
13316	Quis i d neget?
13316	Quis i d,inquam,"neget?"
13316	Quod igitur nullius egeat alieni, quod suis cuncta uiribus possit, quod sit clarum atque reuerendum, nonne hoc etiam constat esse laetissimum?
13316	Quod si conetur,ait,"num tandem proficiet quidquam aduersus eum quem iure beatitudinis potentissimum esse concessimus?"
13316	Quod uero huiusmodi sit, spernendumne esse censes an contra rerum omnium ueneratione dignissimum?
13316	Quonam modo?
13316	Quonam,inquam"modo?"
13316	Quonam,inquam,"modo?"
13316	Quonam,inquam,"modo?"
13316	Quonam?
13316	Sed dic mihi, quoniam deo mundum regi non ambigis, quibus etiam gubernaculis regatur aduertis?
13316	Sed omne quod bonum est boni participatione bonum esse concedis an minime?
13316	Sentisne,inquit,"haec atque animo inlabuntur tuo, an[ Greek: onos luras]?
13316	Shall we,quoth she,"frame our speech to the vulgar phrase, lest we seem to have as it were forsaken the use of human conversation?"
13316	Should I,saith she,"forsake thee, my disciple, and not divide the burden, which thou bearest through hatred of my name, by partaking of thy labour?
13316	Si igitur cognitor,ait,"resideres, cui supplicium inferendum putares, eine qui fecisset an qui pertulisset iniuriam?"
13316	So that every man needeth some other help to defend his money?
13316	So that thou feltest this insufficiency, even the height of thy wealth?
13316	The offerer of the injury then would seem to thee more miserable than the receiver?
13316	Then thou desiredst the presence of that, and the absence of this?
13316	Then you do not doubt that those who deserve punishment are wretched?
13316	Those things, then, which, when they differ, are not good and when they are one, become good, are they not made good by obtaining unity?
13316	Tu itaque hanc insufficientiam plenus,inquit,"opibus sustinebas?"
13316	Understandest thou these things,saith she,"and do they make impression in thy mind?
13316	Visne igitur,inquit,"paulisper uulgi sermonibus accedamus, ne nimium uelut ab humanitatis usu recessisse uideamur?"
13316	Was it not because thou either wantedst something which thou wouldst have had, or else hadst something which thou wouldst have wanted?
13316	Well then, canst thou explicate what man is?
13316	What if anything doth endeavour,quoth she,"can anything prevail against Him, whom we have granted to be most powerful by reason of His blessedness?"
13316	What is that?
13316	What is that?
13316	What now,quoth she,"thinkest thou this to be obscure and base, or rather most excellent and famous?
13316	What then,quoth I,"is there nothing that can rightly be called chance or fortune?
13316	What then?
13316	What?
13316	What?
13316	What?
13316	What?
13316	What?
13316	What?
13316	What?
13316	Whither?
13316	Who can deny that?
13316	Who denies that?
13316	Why not?
13316	Why not?
13316	Why not?
13316	Why should I not remember it?
13316	Why shouldst thou not grant it, since that every day those which are more potent take it from others perforce? 13316 Why?"
13316	Wilt thou deny,quoth she,"that the motion of walking is agreeable to the nature of men?"
13316	''For what cause, O man, chargest thou me with daily complaints?
13316	''Quid tu homo ream me cotidianis agis querelis?
13316	10 Quid tantum miseri saeuos tyrannos Mirantur sine uiribus furentes?
13316	10 Sed cur tanto flagrat amore Veri tectas reperire notas?
13316	10 Vis aptam meritis uicem referre?
13316	15 Quis enim quidquam nescius optet Aut quis ualeat nescita sequi?
13316	20 Quid me felicem totiens iactastis amici?
13316	5 An nulla est discordia ueris Semperque sibi certa cohaerent?
13316	Agnoscisne me?
13316	Am I deceived in this?
13316	An claritudo nihili pendenda est?
13316	An cum mentem cerneret altam, 20 Pariter summam et singula norat?
13316	An distant quia dissidentque mores, Iniustas acies et fera bella mouent Alternisque uolunt perire telis?
13316	An ego sola meum ius exercere prohibebor?
13316	An est aliquid, tametsi uulgus lateat, cui uocabula ista conueniant?"
13316	An gemmarum fulgor oculos trahit?
13316	An ignoras illam tuae ciuitatis antiquissimam legem, qua sanctum est ei ius exulare non esse quisquis in ea sedem fundare maluerit?
13316	An illos accusatores iustos fecit praemissa damnatio?
13316	An in bonis non est numeranda potentia?
13316	An optasse illius ordinis salutem nefas uocabo?
13316	An praesidio sunt amici quos non uirtus sed fortuna conciliat?
13316	An quia inrationabiles substantiae non possunt habere personam qua[64] Christi uocabulum excipere possint[65]?
13316	An scientes uolentesque bonum deserunt, ad uitia deflectunt?
13316	An sectanda nouerunt?
13316	An tu aliter existimas?"
13316	An tu arbitraris quod nihilo indigeat egere potentia?"
13316	An tu in hanc uitae scaenam nunc primum subitus hospesque uenisti?
13316	An tu mores ignorabas meos?
13316	An tu potentem censes quem uideas uelle quod non possit efficere?
13316	An ubi Romani nominis transire fama nequit, Romani hominis gloria progredietur?
13316	An uel si amiserit, neglegendum putat?
13316	An uernis floribus ipse distingueris aut tua in aestiuos fructus intumescit ubertas?
13316	An uero te longus ordo famulorum facit esse felicem?
13316	An uero tu pretiosam aestimas abituram felicitatem?
13316	An uos agrorum pulchritudo delectat?
13316	An ut tu quoque mecum rea falsis criminationibus agiteris?
13316	And after what manner do riches expel penury?
13316	And except they be all one and the same thing, that they have nothing worth the desiring?"
13316	And how far doth this error of yours extend, who think that any can be adorned with the ornaments of another?
13316	And if there be no God, from whence cometh any good?''
13316	And if there is nothing in these worthy to be desired, why art thou either glad when thou hast them or sorry when thou losest them?
13316	And if they light upon wicked men, what Aetnas, belching flames, or what deluge can cause so great harms?
13316	And if this strength of kingdoms be the author of blessedness, doth it not diminish happiness and bring misery, when it is in any way defective?
13316	And is the present fortune dear unto thee, of whose stay thou art not sure, and whose departure will breed thy grief?
13316	And shall the insatiable desire of men tie me to constancy, so contrary to my custom?
13316	And then she said:"Thinkest thou that this world is governed by haphazard and chance?
13316	And what if they were destitute of this so great and almost invincible help of the direction of nature?
13316	And what plague is able to hurt us more than a familiar enemy?
13316	And when, we answer, will this not be so?
13316	And who either conserveth goodness or expelleth evils, but God the Ruler and Governor of men''s minds?
13316	Are riches precious in virtue either of their own nature or of yours?
13316	Are these the rewards which thy obedient servants have?
13316	Are they not thirsty?
13316	Are we the better for those friends which love us not for our virtue but for our prosperity?
13316	Art thou come to bear me company in being falsely accused?"
13316	Art thou thyself adorned with May flowers?
13316	Art thou''like the ass, deaf to the lyre''?
13316	At cuius praemii?
13316	At si ad hominum iudicia reuertar, quis ille est cui haec non credenda modo sed saltem audienda uideantur?"
13316	At si nescit, quid caeca petit?
13316	At si noua ueraque non ex homine sumpta caro formata est, quo tanta tragoedia generationis?
13316	At si quando, quod perrarum est, probis deferantur, quid in eis aliud quam probitas utentium placet?
13316	At si quem sapientia praeditum uideres, num posses eum uel reuerentia uel ea qua est praeditus sapientia non dignum putare?
13316	Auaritia feruet alienarum opum uiolentus ereptor?
13316	Aut quid habeat amplum magnificumque gloria tam angustis exiguisque limitibus artata?
13316	Aut quid hoc refert uaticinio illo ridiculo Tiresiae?
13316	Because their famous names in books we read, Come we by them to know the dead?
13316	Because this soul the highest mind did view, Must we needs say that it all nature knew?
13316	Bona uero unde, si non est?''
13316	But I pray thee, leavest thou no punishments for the souls after the death of the body?"
13316	But I would have thee answer me to this also; dost thou remember that thou art a man?"
13316	But are men so completely wise that whomsoever they judge wicked or honest must needs be so?
13316	But by whose accusations did I receive this blow?
13316	But did I deserve the same of the Senators themselves?
13316	But do they always last among them where they had their beginning?
13316	But how is it possible those things should not happen which are foreseen to be to come?
13316	But if I return to the judgments of men, who is there that will think them worthy to be believed or so much as heard?"
13316	But if flesh had been formed new and real and not taken from man, to what purpose was the tremendous tragedy of the conception?
13316	But if thou seest any man endued with wisdom, canst thou esteem him unworthy of that respect or wisdom which he hath?
13316	But in this rank of coherent causes, have we any free- will, or doth the fatal chain fasten also the motions of men''s minds?"
13316	But in what Scriptures is the name of Christ ever made double?
13316	But now have you laid hold of him who hath been brought up in Eleatical and Academical studies?
13316	But now, if we follow Nestorius, what happens that is new?
13316	But tell me, dost thou remember what is the end of things?
13316	But thou wilt say,''If it is in my power to change my purpose, shall I frustrate providence if I chance to alter those things which she foreknoweth?''
13316	But what crime was laid to my charge?
13316	But what great or heroical matter can that glory have, which is pent up in so small and narrow bounds?
13316	But what if thou hast tasted more abundantly of the good?
13316	But what is more devoid of strength than blind ignorance?
13316	But what is this excellent power which you esteemed so desirable?
13316	But what reward hath he?
13316	But who would not despise and neglect the service of so vile and frail a thing as his body?
13316	But why should he call God Himself by the name of Christ?
13316	But wilt thou have our arguments contend together?
13316	By ignorance of that which is good?
13316	Can they therefore behold, as is wo nt to be said of bodies, that inward complexion of souls?
13316	Canst thou ever imperiously impose anything upon a free mind?
13316	Canst thou remove a soul settled in firm reason from the quiet state which it possesseth?
13316	Celsa num tandem ualuit potestas Vertere praui rabiem Neronis?
13316	Comest thou now first as a pilgrim and stranger into the theatre of this life?
13316	Consider you not, O earthly wights, whom you seem to excel?
13316	Could Nestorius, I ask, dare to call the one man and the one God in Christ two Christs?
13316	Could so many dangers ever make thee think to bear office with Decoratus,[124] having discovered him to be a very varlet and spy?
13316	Could this glorious might Restrain the furious rage of wicked Nero''s spite?
13316	Cur enim flammas quidem sursum leuitas uehit, terras uero deorsum pondus deprimit, nisi quod haec singulis loca motionesque conueniunt?
13316	Cur enim omnino duos audeat Christos uocare, unum hominem alium deum?
13316	Cur enim relicta uirtute uitia sectantur?
13316	Cur inertes Terga nudatis?
13316	Cur ita prouenit?
13316	Cur uero non elementa quoque ipsa simili audeat appellare uocabulo per quae deus mira quaedam cotidianis motibus operatur?
13316	Darest thou boast of the beauty which any of them have?
13316	Deo uero atque homini quid non erit diuersa ratione disiunctum, si sub diuersitate naturae personarum quoque credatur mansisse discretio?
13316	Deum uero ipsum Christi appellatione cur uocet?
13316	Did my dealing deserve it?
13316	Didst thou not know my fashion?
13316	Didst thou not learn in thy youth that there lay two barrels, the one of good things and the other of bad,[105] at Jupiter''s threshold?
13316	Dignitatibus fulgere uelis?
13316	Diuitiaene uel uestra uel sui natura pretiosae sunt?
13316	Do any of these belong to thee?
13316	Does this square with catholic doctrine?
13316	Dost thou esteem it a small benefit that this rough and harsh Fortune hath made known unto thee the minds of thy faithful friends?
13316	Dost thou esteem that happiness precious which thou art to lose?
13316	Dost thou not know me?
13316	Doth not the very countenance of this place move thee?
13316	Doth the glittering of jewels draw thy eyes after them?
13316	Doth the light and unconstant change his courses?
13316	Doth the outrageous fret and fume?
13316	Doth the pleasant prospect of the fields delight you?
13316	Doth the treacherous fellow rejoice that he hath deceived others with his hidden frauds?
13316	Ea etiam quae inanimata esse creduntur nonne quod suum est quaeque simili ratione desiderant?
13316	Endeavourest thou to stay the force of the turning wheel?
13316	Estne aliquid tibi te ipso pretiosius?
13316	Et illa:"Bonos,"inquit,"esse felices, malos uero miseros nonne concessimus?"
13316	Et illa:"Nihilne aliud te esse nouisti?"
13316	Et quid si hoc tam magno ac paene inuicto praeeuntis naturae desererentur auxilio?
13316	Ex meane dispositione scientia diuina mutabitur, ut cum ego nunc hoc nunc aliud uelim, illa quoque noscendi uices alternare uideatur?
13316	Fatebimur?
13316	Ferox atque inquies linguam litigiis exercet?
13316	First then, I ask thee thyself, who not long since didst abound with wealth; in that plenty of riches, was thy mind never troubled with any injuries?"
13316	Foedis inmundisque libidinibus immergitur?
13316	For are not rich men hungry?
13316	For being askt how can we answer true Unless that grace within our hearts did dwell?
13316	For can you be bigger than elephants, or stronger than bulls?
13316	For dost thou think that this is the first time that Wisdom hath been exposed to danger by wicked men?
13316	For doth thy sight impose any necessity upon those things which thou seest present?"
13316	For from whence proceed so many complaints in law, but that money gotten either by violence or deceit is sought to be recovered by that means?"
13316	For seem they to err who endeavour to want nothing?
13316	For what is there wanting life and members that may justly seem beautiful to a nature not only endued with life but also with reason?
13316	For what liberty remaineth there to be hoped for?
13316	For what place can confusion have, since God disposeth all things in due order?
13316	For what should I speak of kings''followers, since I show that kingdoms themselves are so full of weakness?
13316	For what?
13316	For who but a very fool would hate the good?
13316	For who hath so entire happiness that he is not in some part offended with the condition of his estate?
13316	For why do they follow vices, forsaking virtues?
13316	For why doth levity lift up flames, or heaviness weigh down the earth, but because these places and motions are convenient for them?
13316	For why should I speak of those feigned letters, in which I am charged to have hoped for Roman liberty?
13316	For why should slippery chance Rule all things with such doubtful governance?
13316	For, since nothing can be imagined better than God, who doubteth but that is good than which is nothing better?
13316	Gloriam petas?
13316	Haecine est bibliotheca, quam certissimam tibi sedem nostris in laribus ipsa delegeras?
13316	Haecine omnia bonum-- sufficientia potentia ceteraque-- ueluti quaedam beatitudinis membra sunt an ad bonum ueluti ad uerticem cuncta referuntur?"
13316	Haecine praemia referimus tibi obsequentes?
13316	Hast thou forgotten how many ways, and in what degree thou art happy?
13316	Have I now made clear the difference between the categories?
13316	Have offices that force to plant virtues and expel vices in the minds of those who have them?
13316	Have we not in ancient times before our Plato''s age had oftentimes great conflicts with the rashness of folly?
13316	Have we not placed sufficiency in happiness, and granted that God is blessedness itself?"
13316	Have you no proper and inward good, that you seek your goods in those things which are outward and separated from you?
13316	Heu primus quis fuit ille Auri qui pondera tecti Gemmasque latere uolentes Pretiosa pericula fodit?
13316	Hisne accedamus quos beluis similes esse monstrauimus?
13316	Hoc uero qui fieri potest, si diuinitas in generatione Christi et humanam animam suscepit et corpus?
13316	How cometh this to pass?
13316	How doth God foreknow that these uncertain things shall be?
13316	How many are there, thinkest thou, which would think themselves almost in Heaven if they had but the least part of the remains of thy fortune?
13316	How often have I encountered with Conigastus, violently possessing himself with poor men''s goods?
13316	How often have I put back Triguilla, Provost of the King''s house, from injuries which he had begun, yea, and finished also?
13316	How shall she find them out?
13316	How should I curse these fools?
13316	Hunc uero Eleaticis atque Academicis studiis innutritum?
13316	Iam uero quam sit inane quam futtile nobilitatis nomen, quis non uideat?
13316	Iamne igitur uides quid haec omnia quae diximus consequatur?"
13316	Iamne patet quae sit differentia praedicationum?
13316	If heretofore one had care of the people''s provision, he was accounted a great man; now what is more abject than that office?
13316	If it was the manhood of that man from whom all men descend, what manhood did divinity invest?
13316	If not, what estate can be blessed by ignorant blindness?
13316	If she knows not, why strives she with blind pain?
13316	If she knows that which she doth so require, Why wisheth she known things to know again?
13316	In hoc igitur minimo puncti quodam puncto circumsaepti atque conclusi de peruulganda fama, de proferendo nomine cogitatis?
13316	In qua mecum saepe residens de humanarum diuinarumque rerum scientia disserebas?
13316	Infitiabimur crimen, ne tibi pudor simus?
13316	Inscitiane bonorum?
13316	Insidiator occultus subripuisse fraudibus gaudet?
13316	Inter eos uero apud quos ortae sunt, num perpetuo perdurant?
13316	Irae intemperans fremit?
13316	Is he drowned in filthy and unclean lusts?
13316	Is it because irrational substances can not possess a Person enabling them to receive the name of Christ?
13316	Is it shamefastness or insensibleness that makes thee silent?
13316	Is not the operation of God seen plainly in men of holy life and notable piety?
13316	Is the angry and unquiet man always contending and brawling?
13316	Is the fearful and timorous afraid without cause?
13316	Is the slow and stupid always idle?
13316	Is the violent extorter of other men''s goods carried away with his covetous desire?
13316	Is there anything more precious to thee than thyself?
13316	Itane autem nullum est proprium uobis atque insitum bonum ut in externis ac sepositis rebus bona uestra quaeratis?
13316	Itane nihil fortunam puduit si minus accusatae innocentiae, at accusantium uilitatis?
13316	Leuis atque inconstans studia permutat?
13316	Likewise, who seeth not what a vain and idle thing it is to be called noble?
13316	May I seem to have provoked enmity enough against myself?
13316	Modum desideras?
13316	Must I only be forbidden to use my right?
13316	My friends, why did you count me fortunate?
13316	Nam bonos quis nisi stultissimus oderit?
13316	Nam cum nihil deo melius excogitari queat, i d quo melius nihil est bonum esse quis dubitet?
13316	Nam cur rogati sponte recta censetis, Ni mersus alto uiueret fomes corde?
13316	Nam cur tantas lubrica uersat Fortuna uices?
13316	Nam de compositis falso litteris quibus libertatem arguor sperasse Romanam quid attinet dicere?
13316	Nam quae sperari reliqua libertas potest?
13316	Nam quid ego de regum familiaribus disseram, cum regna ipsa tantae inbecillitatis plena demonstrem?
13316	Nesciebas Croesum regem Lydorum Cyro paulo ante formidabilem mox deinde miserandum rogi flammis traditum misso caelitus imbre defensum?
13316	Nihilne te ipsa loci facies mouet?
13316	Nonne adulescentulus[ Greek: doious pithous ton men hena kakon ton d''heteron eaon] in Iouis limine iacere didicisti?
13316	Nonne in beatitudine sufficientiam numerauimus deumque beatitudinem ipsam esse consensimus?"
13316	Nonne in sanctis hominibus ac pietate conspicuis apertus diuinitatis actus agnoscitur?
13316	Nonne, o terrena animalia, consideratis quibus qui praesidere uideamini?
13316	Nos ad constantiam nostris moribus alienam inexpleta hominum cupiditas alligabit?
13316	Nostraene artes ita meruerunt?
13316	Now doth necessity compel any of these things to be done in this sort?"
13316	Now what should I speak of bodily pleasures, the desire of which is full of anxiety, and the enjoying of them breeds repentance?
13316	Now, how can any man exercise jurisdiction upon anybody except upon their bodies, and that which is inferior to their bodies, I mean their fortunes?
13316	Now, what desire you with such loud praise of fortune?
13316	Now, what is the health of souls but virtue?
13316	Now, what is there that any can enforce upon another which he may not himself be enforced to sustain by another?
13316	Now, why should I discourse of dignities and power which you, not knowing what true dignity and power meaneth, exalt to the skies?
13316	Num audes alicuius talium splendore gloriari?
13316	Num enim diuites esurire nequeunt?
13316	Num enim elephantos mole, tauros robore superare poteritis, num tigres uelocitate praeibitis?
13316	Num enim quae praesentia cernis, aliquam eis necessitatem tuus addit intuitus?"
13316	Num enim tu aliunde argumentum futurorum necessitatis trahis, nisi quod ea quae praesciuntur non euenire non possunt?
13316	Num enim uidentur errare hi qui nihilo indigere nituntur?
13316	Num frigus hibernum pecuniosorum membra non sentiunt?
13316	Num i d mentior?
13316	Num igitur ea mentis integritate homines degunt, ut quos probos improbosue censuerunt eos quoque uti existimant esse necesse sit?
13316	Num igitur quantum ad hoc attinet, quae ex arbitrio eueniunt ad necessitatem cogantur?"
13316	Num igitur quidquam illorum ita fieri necessitas ulla compellit?"
13316	Num imbecillum ac sine uiribus aestimandum est, quod omnibus rebus constat esse praestantius?
13316	Num ita quasi cum duo corpora sibimet apponuntur, ut tantum locis iuncta sint et nihil in alterum ex alterius qualitate perueniat?
13316	Num mentem firma sibi ratione cohaerentem de statu propriae quietis amouebis?
13316	Num quidquam libero imperabis animo?
13316	Num sitire non possunt?
13316	Num te horum aliquid attingit?
13316	Num te praeterit Paulum Persi regis a se capti calamitatibus pias inpendisse lacrimas?
13316	Num uero labuntur hi qui quod sit optimum, i d etiam reuerentiae cultu dignissimum putent?
13316	Num uis ea est magistratibus ut utentium mentibus uirtutes inserant uitia depellant?
13316	Nunc enim primum censes apud inprobos mores lacessitam periculis esse sapientiam?
13316	Or by what skill are several things espied?
13316	Or did the condemnation, which went before, make them just accusers?
13316	Or do they err who take that which is best to be likewise most worthy of respect?
13316	Or do they know what they should embrace, but passion driveth them headlong the contrary way?
13316	Or do they wittingly and willingly forsake goodness, and decline to vices?
13316	Or doth much money make the owners senseless of cold in winter?
13316	Or doth the multitude of servants make thee happy?
13316	Or doth thy fertility teem with the fruits of summer?
13316	Or having so, How shall she then their forms and natures know?
13316	Or in true things can we no discord see, Because all certainties do still agree?
13316	Or in what is this better than that ridiculous prophecy of Tiresias"Whatsoever I say shall either be or not be"[172]?
13316	Or is fame to be contemned?
13316	Or is not power to be esteemed good?
13316	Or is there something, though unknown to the common sort, to which these names agree?"
13316	Or rather dost thou believe that it is ruled by reason?"
13316	Or swifter than tigers?
13316	Or though he should lose it, doth he think that a thing of no moment?
13316	Or to what the whole intention of nature tendeth?"
13316	Or what is it to thee, if they be precious by nature?
13316	Or what new thing has been wrought by the coming of the Saviour?
13316	Or why should punishments, Due to the guilty, light on innocents?
13316	Or will such ignorant pursuit maintain?
13316	Ought, then, by parity of reason, all things to be just because He is just who willed them to be?
13316	Pauidus ac fugax non metuenda formidat?
13316	Pecuniamne congregare conaberis?
13316	Perceivest thou now what followeth of all that we have hitherto said?"
13316	Plures enim magnum saepe nomen falsis uulgi opinionibus abstulerunt; quo quid turpius excogitari potest?
13316	Postremo cum omne praemium idcirco appetatur quoniam bonum esse creditur, quis boni compotem praemii iudicet expertem?
13316	Potentem censes qui satellite latus ambit, qui quos terret ipse plus metuit, qui ut potens esse uideatur, in seruientium manu situm est?
13316	Potentiamne desideras?
13316	Primum igitur paterisne me pauculis rogationibus statum tuae mentis attingere atque temptare, ut qui modus sit tuae curationis intellegam?"
13316	Pudore an stupore siluisti?
13316	Quae diuisa recolligit 20 Alternumque legens iter Nunc summis caput inserit, Nunc decedit in infima, Tum sese referens sibi Veris falsa redarguit?
13316	Quae est igitur facta hominis deique coniunctio?
13316	Quae est igitur haec potestas quae sollicitudinum morsus expellere, quae formidinum aculeos uitare nequit?
13316	Quae est igitur ista potentia quam pertimescunt habentes, quam nec cum habere uelis tutus sis et cum deponere cupias uitare non possis?
13316	Quae iam praecipitem frena cupidinem 15 Certo fine retentent, Largis cum potius muneribus fluens Sitis ardescit habendi?
13316	Quae omnia non modo ad tempus manendi uerum generatim quoque quasi in perpetuum permanendi ueluti quasdam machinas esse quis nesciat?
13316	Quae si in improbissimum quemque ceciderunt, quae flammis Aetnae eructuantibus, quod diluuium tantas strages dederint?
13316	Quae si recepta futurorum necessitate nihil uirium habere credantur, quid erit quo summo illi rerum principi conecti atque adhaerere possimus?
13316	Quae tua tibi detraximus bona?
13316	Quae uero est ista uestra expetibilis ac praeclara potentia?
13316	Quae uero pestis efficacior ad nocendum quam familiaris inimicus?
13316	Quae uero, inquies, potest ulla iniquior esse confusio, quam ut bonis tum aduersa tum prospera, malis etiam tum optata tum odiosa contingant?
13316	Quae uis singula perspicit Aut quae cognita diuidit?
13316	Quaenam discors foedera rerum Causa resoluit?
13316	Quam multos esse coniectas qui sese caelo proximos arbitrentur, si de fortunae tuae reliquiis pars eis minima contingat?
13316	Quam tibi fecimus iniuriam?
13316	Quam uero late patet uester hic error qui ornari posse aliquid ornamentis existimatis alienis?
13316	Quamquam quid ipsa scripta proficiant, quae cum suis auctoribus premit longior atque obscura uetustas?
13316	Quando enim non fuit diuinitatis propria humanitatisque persona?
13316	Quando uero non erit?
13316	Quare si opes nec submouere possunt indigentiam et ipsae suam faciunt, quid est quod eas sufficientiam praestare credatis?
13316	Quare si quid ita futurum est ut eius certus ac necessarius non sit euentus, i d euenturum esse praesciri qui poterit?
13316	Quibus autem deferentibus perculsi sumus?
13316	Quibus autem umquam scripturis nomen Christi geminatur?
13316	Quibus si nihil inest appetendae pulchritudinis, quid est quod uel amissis doleas uel laeteris retentis?
13316	Quid aegritudo quam uitia?
13316	Quid autem de corporis uoluptatibus loquar, quarum appetentia quidem plena est anxietatis; satietas uero poenitentiae?
13316	Quid autem de dignitatibus potentiaque disseram quae uos uerae dignitatis ac potestatis inscii caelo exaequatis?
13316	Quid autem est quod in alium facere quisquam[111] possit, quod sustinere ab alio ipse non possit?
13316	Quid autem tanto fortunae strepitu desideratis?
13316	Quid dicam liberos consulares quorum iam, ut in i d aetatis pueris, uel paterni uel auiti specimen elucet ingenii?
13316	Quid dignum stolidis mentibus inprecer?
13316	Quid earum potius, aurumne an uis congesta pecuniae?
13316	Quid enim furor hosticus ulla Vellet prior arma mouere, 20 Cum uulnera saeua uiderent Nec praemia sanguinis ulla?
13316	Quid enim uel speret quisque uel etiam deprecetur, quando optanda omnia series indeflexa conectit?
13316	Quid enim?
13316	Quid est enim carens animae motu atque compage quod animatae rationabilique naturae pulchrum esse iure uideatur?
13316	Quid est igitur o homo quod te in maestitiam luctumque deiecit?
13316	Quid etiam diuina prouidentia humana opinione praestiterit; si uti homines incerta iudicat quorum est incertus euentus?
13316	Quid externa bona pro tuis amplexaris?
13316	Quid fles, quid lacrimis manas?
13316	Quid genus et proauos strepitis?
13316	Quid huic seueritati posse astrui uidetur?
13316	Quid igitur ingemiscis?
13316	Quid igitur inquies?
13316	Quid igitur o magistra censes?
13316	Quid igitur o mortales extra petitis intra uos positam felicitatem?
13316	Quid igitur postulas ut necessaria fiant quae diuino lumine lustrentur, cum ne homines quidem necessaria faciant esse quae uideant?
13316	Quid igitur referre putas, tune illam moriendo deseras an te illa fugiendo?
13316	Quid igitur refert non esse necessaria, cum propter diuinae scientiae condicionem modis omnibus necessitatis instar eueniet?
13316	Quid igitur, si ratiocinationi sensus imaginatioque refragentur, nihil esse illud uniuersale dicentes quod sese intueri ratio putet?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid igitur?
13316	Quid inanibus gaudiis raperis?
13316	Quid o superbi colla mortali iugo Frustra leuare gestiunt?
13316	Quid quod omnes uelut in terras ore demerso trahunt alimenta radicibus ac per medullas robur corticemque diffundunt?
13316	Quid si a te non tota discessi?
13316	Quid si haec ipsa mei mutabilitas iusta tibi causa est sperandi meliora?
13316	Quid si uberius de bonorum parte sumpsisti?
13316	Quid taces?
13316	Quid tragoediarum clamor aliud deflet nisi indiscreto ictu fortunam felicia regna uertentem?
13316	Quid uero aliud animorum salus uidetur esse quam probitas?
13316	Quid uero noui per aduentum saluatoris effectum est?
13316	Quidni, cum a semet ipsis discerpentibus conscientiam uitiis quisque dissentiat faciantque saepe, quae cum gesserint non fuisse gerenda decernant?
13316	Quidni, quando eorum felicitas perpetuo perdurat?
13316	Quidni?
13316	Quis autem alius uel seruator bonorum uel malorum depulsor quam rector ac medicator mentium deus?
13316	Quis autem modus est quo pellatur diuitiis indigentia?
13316	Quis enim coercente in ordinem cuncta deo locus esse ullus temeritati reliquus potest?
13316	Quis est enim tam conpositae felicitatis ut non aliqua ex parte cum status sui qualitate rixetur?
13316	Quis est ille tam felix qui cum dederit inpatientiae manus, statum suum mutare non optet?
13316	Quis illos igitur putet beatos Quos miseri tribuunt honores?
13316	Quis legem det amantibus?
13316	Quis non te felicissimum cum tanto splendore socerorum, cum coniugis pudore, cum masculae quoque prolis opportunitate praedicauit?
13316	Quis tanta deus Veris statuit bella duobus, Vt quae carptim singula constent Eadem nolint mixta iugari?
13316	Quo uero quisquam ius aliquod in quempiam nisi in solum corpus et quod infra corpus est, fortunam loquor, possit exserere?
13316	Quod si aeternitatis infinita spatia pertractes, quid habes quod de nominis tui diuturnitate laeteris?
13316	Quod si haec regnorum potestas beatitudinis auctor est, nonne si qua parte defuerit, felicitatem minuat, miseriam inportet?
13316	Quod si natura pulchra sunt, quid i d tua refert?
13316	Quod si natura quidem inest, sed est ratione diuersum, cum de rerum principe loquamur deo, fingat qui potest: quis haec diuersa coniunxerit?
13316	Quod si nec ex arbitrio retineri potest et calamitosos fugiens facit, quid est aliud fugax quam futurae quoddam calamitatis indicium?
13316	Quod si neque i d ualent efficere quod promittunt bonisque pluribus carent, nonne liquido falsa in eis beatitudinis species deprehenditur?
13316	Quod tantos iuuat excitare motus Et propria fatum sollicitare manu?
13316	Quonam modo deus haec incerta futura praenoscit?
13316	Quoue inueniat, quisque[173] repertam Queat ignarus noscere formam?
13316	Requirentibus enim:"Ipse est pater qui filius?"
13316	Rursus:"Idem alter qui alter?"
13316	Satisne in me magnas uideor exaceruasse discordias?
13316	Scitne quod appetit anxia nosse?
13316	Secundum Nestorii uero sententiam quid contingit noui?
13316	Secundum hanc igitur rationem cuncta oportet esse iusta, quoniam ipse iustus est qui ea esse uoluit?
13316	Sed dic mihi, meministine, quis sit rerum finis, quoue totius naturae tendat intentio?"
13316	Sed hoc quoque respondeas uelim, hominemne te esse meministi?"
13316	Sed in hac haerentium sibi serie causarum estne ulla nostri arbitrii libertas an ipsos quoque humanorum motus animorum fatalis catena constringit?"
13316	Sed num idem de patribus quoque merebamur?
13316	Sed num in his eam reperiet, quae demonstrauimus i d quod pollicentur non posse conferre?"
13316	Sed quaeso,"inquam,"te, nullane animarum supplicia post defunctum morte corpus relinquis?"
13316	Sed quemadmodum bona sint, inquirendum est, utrumne participatione an substantia?
13316	Sed qui fieri potest ut ea non proueniant quae futura esse prouidentur?
13316	Sed quid eneruatius ignorantiae caecitate?
13316	Sed quis non spernat atque abiciat uilissimae fragilissimaeque rei corporis seruum?
13316	Sed quis nota scire laborat?
13316	Sed quod decora nouimus uocabula, Num scire consumptos datur?
13316	Sed uisne rationes ipsas inuicem collidamus?
13316	Seekest thou for glory?
13316	Seest thou now how all these in knowing do rather use their own force and faculty than the force of those things which are known?
13316	Seest thou then in what mire wickedness wallows, and how clearly honesty shineth?
13316	Seest thou therefore how strait and narrow that glory is which you labour to enlarge and increase?
13316	Segnis ac stupidus torpit?
13316	Shall I call it an offence to have wished the safety of that order?
13316	Shall I confess it?
13316	Shall I deny this charge, that I may not shame thee?
13316	Shall we join ourselves to them whom we have proved to be like beasts?
13316	Should I fear any accusations, as though this were any new matter?
13316	Si eo de cuius semine ductus est homo, quem uestita diuinitas est?
13316	Si nescit, quaenam beata sors esse potest ignorantiae caecitate?
13316	Si non confitetur ex ea traxisse, dicat quo homine indutus aduenerit, utrumne eo qui deciderat praeuaricatione peccati an alio?
13316	Sic rerum uersa condicio est ut diuinum merito rationis animal non aliter sibi splendere nisi inanimatae supellectilis possessione uideatur?
13316	Supposest thou to find any constancy in human affairs, since that man himself is soon gone?
13316	Tell me, since thou doubtest not that the world is governed by God, canst thou tell me also by what means it is governed?"
13316	Than which what can be imagined more vile?
13316	That things which severally well settled be Yet joined in one will never friendly prove?
13316	The gold or the heaps of money?
13316	Thinkest thou him mighty whom thou seest desire that which he can not do?
13316	Thinkest thou otherwise?"
13316	Thinkest thou that which needeth nothing, to stand in need of power?"
13316	Those things also which are thought to be without all life, doth not every one in like manner desire that which appertaineth to their own good?
13316	Thou to that certain end Governest all things; deniest Thou to intend The acts of men alone, Directing them in measure from Thy throne?
13316	Though what do writings themselves avail which perish, as well as their authors, by continuance and obscurity of time?
13316	To which she replied:"Dost thou not know thyself to be anything else?"
13316	Tu uero uoluentis rotae impetum retinere conaris?
13316	Tum ego collecto in uires animo:"Anne adhuc eget admonitione nec per se satis eminet fortunae in nos saeuientis asperitas?
13316	Tum illa,"Quanti,"inquit,"aestimabis, si bonum ipsum quid sit agnoueris?"
13316	Tum illa:"Huncine,"inquit,"mundum temerariis agi fortuitisque casibus putas, an ullum credis ei regimen inesse rationis?"
13316	V. An uero regna regumque familiaritas efficere potentem ualet?
13316	V. But can kingdoms and the familiarity of kings make a man mighty?
13316	Vbi ambitus passionis?
13316	Vbi nunc fidelis ossa Fabricii manent, 15 Quid Brutus aut rigidus Cato?
13316	Vel quid amplius in Iesu generatione contingit quam in cuiuslibet alterius, si discretis utrisque personis discretae etiam fuere naturae?
13316	Verumtamen ne te existimari miserum uelis, an numerum modumque tuae felicitatis oblitus es?
13316	Videsne igitur quam sit angusta, quam compressa gloria quam dilatare ac propagare laboratis?
13316	Videsne igitur quanto in caeno probra uoluantur, qua probitas luce resplendeat?
13316	Videsne igitur ut in cognoscendo cuncta sua potius facultate quam eorum quae cognoscuntur utantur?
13316	Videsne quantum malis dedecus adiciant dignitates?
13316	Visne igitur cum fortuna calculum ponere?
13316	Vllamne humanis rebus inesse constantiam reris, cum ipsum saepe hominem uelox hora dissoluat?
13316	Vllamne igitur eius hominis potentiam putas, qui quod ipse in alio potest, ne i d in se alter ualeat efficere non possit?
13316	Vnde enim forenses querimoniae nisi quod uel ui uel fraude nolentibus pecuniae repetuntur ereptae?"
13316	Vnde haud iniuria tuorum quidam familiarium quaesiuit:''Si quidem deus,''inquit,''est, unde mala?
13316	Voluptariam uitam degas?
13316	Was not fortune ashamed, if not that innocency was accused, yet at least that it had so vile and base accusers?
13316	Well, when had not divinity and humanity each its proper Person?
13316	What God between two truths such wars doth move?
13316	What bridle can contain in bounds this their contentless will, When filled with riches they retain the thirst of having more?
13316	What cause of discord breaks the bands of love?
13316	What could be added to this severity?
13316	What goods of thine have I taken from thee?
13316	What if I be not wholly gone from thee?
13316	What if this mutability of mine be a just cause for thee to hope for better?
13316	What injury have I done thee?
13316	What kind of union, then, between God and man has been effected?
13316	What might be the reason of this?
13316	What part of them can be so esteemed of?
13316	What sickness have they but vices?
13316	What then, if sense and imagination repugn to discourse and reason, affirming that universality to be nothing which reason thinketh herself to see?
13316	What then?
13316	What then?
13316	What then?
13316	What thinkest thou, O Mistress?
13316	What?
13316	When they ask"Is the Father the same as the Son?"
13316	Whence not without cause one of thy familiar friends[95] demanded:''If,''saith he,''there be a God, from whence proceed so many evils?
13316	Where the fame of the Roman name could not pass, can the glory of a Roman man penetrate?
13316	Where the value of His long Passion?
13316	Whereas, if thou weighest attentively the infinite spaces of eternity, what cause hast thou to rejoice at the prolonging of thy name?
13316	Wherefore if riches can neither remove wants, and cause some themselves, why imagine you that they can cause sufficiency?
13316	Wherefore lamentest thou?
13316	Wherefore what power is this that the possessors fear, which when thou wilt have, thou art not secure, and when thou wilt leave, thou canst not avoid?
13316	Wherefore, O man, what is it that hath cast thee into sorrow and grief?
13316	Wherefore, O mortal men, why seek you for your felicity abroad, which is placed within yourselves?
13316	Wherefore, enclosed and shut up in this smallest point of that other point, do you think of extending your fame and enlarging your name?
13316	Wherefore, what matter is it whether thou by dying leavest it, or it forsaketh thee by flying?
13316	Who after things unknown will strive to go?
13316	Who can for lovers laws indite?
13316	Who esteemed thee not most happy, having so noble a father- in- law, so chaste a wife, and so noble sons?
13316	Who is so happy that if he yieldeth to discontent, desireth not to change his estate?
13316	Who knows where faithful Fabrice''bones are pressed, Where Brutus and strict Cato rest?
13316	Who would esteem of fading honours then Which may be given thus by the wickedest men?
13316	Why brag you of your stock?
13316	Why do fierce tyrants us affright, Whose rage is far beyond their might?
13316	Why do proud men scorn that their necks should bear That yoke which every man must wear?
13316	Why dost thou not speak?
13316	Why embracest thou outward goods as if they were thine own?
13316	Why not, when their felicity lasteth always?
13316	Why not?
13316	Why not?
13316	Why rejoicest thou vainly?
13316	Why sheddest thou so many tears?
13316	Why should he not go on to call the very elements by that name?
13316	Why should we strive to die so many ways, And slay ourselves with our own hands?
13316	Why then, the hidden notes of things to find, Doth she with such a love of truth desire?
13316	Why weepest thou?
13316	Why, then, is that to be accounted feeble and of no force, which manifestly surpasses all other things?
13316	Wilt thou endeavour to gather money?
13316	Wilt thou excel in dignities?
13316	Wilt thou have it in one word?
13316	Wilt thou know the manner how?
13316	Wilt thou live a voluptuous life?
13316	Wilt thou then reckon with fortune?
13316	Wishest thou for power?
13316	Would those things which proceed from free- will be compelled to any necessity by this means?"
13316	Wouldst thou give due desert to all?
13316	Yet how can this be if Godhead in the conception of Christ received both human soul and body?
13316	You gallant men pursue this way of high renown, Why yield you?
13316	[ 103] Hast thou forgotten how Paul piously bewailed the calamities of King Perses his prisoner?
13316	[ 104] What other thing doth the outcry of tragedies lament, but that fortune, having no respect, overturneth happy states?
13316	[ 123] Seest thou what great ignominy dignities heap upon evil men?
13316	[ 125] What power is this, then, which can not expel nor avoid biting cares and pricking fears?
13316	[ 153] Do they such wars unjustly wage, Because their lives and manners disagree, And so themselves with mutual weapons kill?
13316	[ 86] At cuius criminis arguimur summam quaeris?
13316	or in what shall the divine providence exceed human opinion, if, as men, God judgeth those things to be uncertain the event of which is doubtful?
14988	Ay,says Diagoras,"I see those who were saved, but where are those painted who were shipwrecked?"
14988	How am I then injured by being torn by those animals, if I have no sensation?
14988	How can I, when I do not know how learned or how good a man he is?
14988	How can you do that,they answer,"for you will not perceive them?"
14988	Is Archelaus, then, miserable?
14988	What are they?
14988	What do you mean?
14988	What less than this,says Aristotle,"could be inscribed on the tomb, not of a king, but an ox?"
14988	You can not, then, pronounce of the great king of the Persians whether he is happy or not?
14988	After all, what kind of a Deity must that be who is not graced with one single virtue, if we should succeed in forming this idea of such a one?
14988	Am I superior to Plato in eloquence?
14988	And Africanus boasts, Who, from beyond Mæotis to the place Where the sun rises, deeds like mine can trace?
14988	And as I continued to observe the earth with great attention, How long, I pray you, said Africanus, will your mind be fixed on that object?
14988	And as to other things, do not Epicurus and the rest of the philosophers seem sufficiently prepared?
14988	And as to the men, what shall I say?
14988	And can you, then, refuse to acknowledge also Codrus, and many others who shed their blood for the preservation of their country?
14988	And do we not see what the Lacedæmonians provide in their Phiditia?
14988	And do you set bounds to vice?
14988	And does it become a philosopher to boast that he is not afraid of these things, and that he has discovered them to be false?
14988	And if Hecate is a Goddess, how can you refuse that rank to the Eumenides?
14988	And if that really is the case-- for I say nothing either way-- what is there agreeable or glorious in it?
14988	And if the constant course of future time is to resemble that night, who is happier than I am?
14988	And if these are the effects of virtue, why can not virtue itself make men happy?
14988	And if they are admitted, what reason have we to reject the Gods of the barbarians?
14988	And in this state of things where can the evil be, since death has no connection with either the living or the dead?
14988	And is not the art of the soothsayers divine?
14988	And must not every one who sees what innumerable instances of the same kind there are confess the existence of the Gods?
14988	And shall not the great man found laws, institutions, and a republic?
14988	And should you observe any one of your friends under affliction, would you rather prescribe him a sturgeon than a treatise of Socrates?
14988	And thus there will be something better than a happy life: but what can be more absurd than such an assertion?
14988	And to what purpose?
14988	And what are those things of more consequence?
14988	And what is it that constitutes the happiness which you assert that he enjoys?
14988	And when it is thus explained, what can a warrior, a commander, or an orator want more?
14988	And where do the multitude of Gods dwell, if heaven itself is a Deity?
14988	And wherein doth poverty prevent us from being happy?
14988	And who is there whom pain may not befall?
14988	And whose images are they?
14988	And why should I be uneasy it I were to expect that some nation might possess itself of this city ten thousand years hence?
14988	And why should we worship them from an admiration only of that nature in which we can behold nothing excellent?
14988	And why so?
14988	And, again, how are we to conceive how much it is able to contain?
14988	Anything sudden or unforeseen?
14988	Are any of them hook- nosed, flap- eared, beetle- browed, or jolt- headed, as some of us are?
14988	Are not their opinions subversive of all religion?
14988	Are these parts necessary to immortality?
14988	Are these the good things which remove the most afflicting grief?
14988	Are these your words or not?
14988	Are they afraid of any attacks or blows?
14988	Are they all alike in the face?
14988	Are they conducive to the existence of the Deity?
14988	Are we to suppose the divine seed fell from heaven upon earth, and that men sprung up in the likeness of their celestial sires?
14988	Are we, then, to attribute the first of these characteristics to animals?
14988	Are you able to tell?
14988	Are you not acquainted with the first principles of logic?
14988	As to the beasts, do they not bear cold and hunger, running about in woods, and on mountains and deserts?
14988	As to the natural fortifications of Rome, who is so negligent and unobservant as not to have them depicted and deeply stamped on his memory?
14988	As, therefore, it is plain that what is moved by itself must be eternal, who will deny that this is the general condition and nature of minds?
14988	Besides, how can the world move itself, if it wants a body?
14988	Besides, how could that Deity, if it is nothing but soul, be mixed with, or infused into, the world?
14988	Besides, is not everything that had a beginning subject to mortality?
14988	Besides, what piety is due to a being from whom you receive nothing?
14988	But I ask you if I have effected anything or nothing in the preceding days?
14988	But I would demand of you both, why these world- builders started up so suddenly, and lay dormant for so many ages?
14988	But among men, do we not see a disparity of manners in persons very much alike, and a similitude of manners in persons unlike?
14988	But are any of these miserable now?
14988	But can not we have the pleasure of hearing you resume it, or are we come too late?
14988	But could not the Deity have assisted and preserved those eminent cities?
14988	But do not you, who are so great an adept in physics, see what a soothing flatterer, what a sort of procuress, nature is to herself?
14988	But do we imagine that he was afterward delighted with that variety with which we see the heaven and earth adorned?
14988	But do you mean, said Tubero, that he dared to speak thus to men almost entirely uneducated and ignorant?
14988	But do you really imagine them to be such?
14988	But do you think they were all madmen who thought that a Deity could by some possibility exist without hands and feet?
14988	But does your Epicurus( for I had rather contend with him than with you) say anything that is worthy the name of philosophy, or even of common- sense?
14988	But how can that be miserable for one which all must of necessity undergo?
14988	But how can wisdom reside in such shapes?
14988	But how can you assert that the Gods do not enter into all the little circumstances of life, and yet hold that they distribute dreams among men?
14988	But how does all this face of things arise from atomic corpuscles?
14988	But how does he speak on these subjects?
14988	But how is it that you take it for granted that life is nothing but fire?
14988	But how will any one be enabled to bear his misfortunes the better by knowing that it is unavoidable that such things should happen to man?
14988	But how will you get rid of the objections which Carneades made?
14988	But if a concourse of atoms can make a world, why not a porch, a temple, a house, a city, which are works of less labor and difficulty?
14988	But if it does not ease our pain, why should we debase ourselves to no purpose?
14988	But if their doctrine be true, of what avail is piety, sanctity, or religion?
14988	But if understanding, faith, virtue, and concord reside in human kind, how could they come on earth, unless from heaven?
14988	But if you decline those opinions, why should a single form disturb you?
14988	But if you think Latona a Goddess, how can you avoid admitting Hecate to be one also, who was the daughter of Asteria, Latona''s sister?
14988	But is that the truth?
14988	But it is not necessary at present to go through the whole: the question is, to what point are we to advance in order to abate our grief?
14988	But let us see what she will perform?
14988	But like what man?
14988	But must they, for that reason, be all eternal?
14988	But since the universe contains all particular beings, as well as their seeds, can we say that it is not itself governed by nature?
14988	But still, what was this extraordinary fortune?
14988	But suppose we are mistaken as to his pleasure; are we so, too, as to his pain?
14988	But supposing these were to be allowed, how can the rest be granted, or even so much as understood?
14988	But the question is, had he died, would he have been taken from good, or from evil?
14988	But to detract from another''s reputation, or to rival him with that vicious emulation which resembles an enmity, of what use can that conduct be?
14988	But what age is long, or what is there at all long to a man?
14988	But what are those degrees by which we are to limit it?
14988	But what are those images you talk of, or whence do they proceed?
14988	But what are those more important things about which you say that you are occupied?
14988	But what are we doing?
14988	But what can be more internal than the mind?
14988	But what conception can we possibly have of a Deity who is not eternal?
14988	But what do you think of those to whom a victory in the Olympic games seemed almost on a par with the ancient consulships of the Roman people?
14988	But what does the same man say in his funeral oration?
14988	But what is Chrysippus''s definition?
14988	But what is it, Epicurus, that you do for them?
14988	But what is that great and noble work which appears to you to be the effect of a divine mind, and from which you conclude that there are Gods?
14988	But what is that opinion of Epicharmus?
14988	But what is that peroration?
14988	But what is there more effectual to dispel grief than the discovery that it answers no purpose, and has been undergone to no account?
14988	But what is there of any excellency which has not its difficulty?
14988	But what life do they attribute to that round Deity?
14988	But what occasion is there to animadvert on the opinions of individuals, when we may observe whole nations to fall into all sorts of errors?
14988	But what occasion is there to philosophize here in a matter with which we see that philosophy is but little concerned?
14988	But what pleasures can they enjoy?
14988	But what said that chief of the Argonauts in tragedy?
14988	But what sense can the air have?
14988	But what shall I say of human reason?
14988	But what signifies that, if his defects were beauties to Catulus?
14988	But what think you of those whose mothers were Goddesses?
14988	But when virtue governs the Commonwealth, what can be more glorious?
14988	But whence comes that divination?
14988	But where is truth?
14988	But who can with correctness speak in praise of a mediocrity of evils?
14988	But who ever thanked the Gods that he was a good man?
14988	But why are we angry with the poets?
14988	But why are we to add many more Gods?
14988	But why do I mention Socrates, or Theramenes, men distinguished by the glory of virtue and wisdom?
14988	But why was not man endued with a reason incapable of producing any crimes?
14988	But would any one say of us, who do exist, that we want horns or wings?
14988	But would it not have been better that these inhumanities had been prevented than that the author of them should be punished afterward?
14988	But, do you not see how much harm is done by poets?
14988	But, indeed, who can dispute the antiquity of philosophy, either in fact or name?
14988	Can any one contradict himself more?
14988	Can any one in whom there is lust or desire be otherwise than libidinous or desirous?
14988	Can anything be natural that is against reason?
14988	Can anything show stupidity in a greater degree?
14988	Can he who does not exist be in need of anything?
14988	Can madness be of any use?
14988	Can there be any doubt that whatever may be lost can not be properly classed in the number of those things which complete a happy life?
14988	Can there be any glory or excellence in that nature which only contemplates its own happiness, and neither will do, nor does, nor ever did anything?
14988	Can we suppose any of them to be squint- eyed, or even to have a cast in the eye?
14988	Can we, then, think that this plentiful fountain of evil sprung from the immortal Gods?
14988	Can you deny, my Lælius, that this is a fair definition of a democracy, where the people are all in all, and where the people constitute the State?
14988	Can you, then, call yourself a brave man, of a great soul, endued with patience and steadiness above the frowns of fortune?
14988	Can you, then, think, after this plain refutation, that there is need to employ more subtle reasonings?
14988	Could he, then, be happy who occasioned the death of these men?
14988	Could the Scythian Anacharsis[69] disregard money, and shall not our philosophers be able to do so?
14988	Could the different courses of the stars be preserved by the uniform movement of the whole heaven?
14988	Could the earth at one season be adorned with flowers, at another be covered with snow?
14988	Could the flux and reflux of the sea and the height of the tides be affected by the increase or wane of the moon?
14988	Could these things subsist, I say, in such a harmony of all the parts of the universe without the continued influence of a divine spirit?
14988	Did he not follow his philosophical studies with the greatest satisfaction at Athens, although he was banished?
14988	Did not his colleague Junius, in the same war, lose his fleet in a tempest by disregarding the auspices?
14988	Did not they plainly deny the very essence of a Deity?
14988	Did not this grave and wise man sufficiently show that the public revenue was dissipated by the Sempronian law?
14988	Did she avoid labor?
14988	Did you ever observe anything like this, Epicurus?
14988	Did you ever see any world but this?
14988	Did you, then, say that it was your opinion that such a man was as naturally liable to perturbation as the sea is exposed to winds?
14988	Do I explain your opinion rightly?
14988	Do I talk of their men?
14988	Do not the Egyptians esteem their sacred bull, their Apis, as a Deity?
14988	Do not they put their names to those very books which they write on the contempt of glory?
14988	Do they not hate every virtue that distinguishes itself?
14988	Do those grandiloquent gentlemen state anything better than Epicurus in opposition to these two things which distress us the most?
14988	Do we look, then, on the libidinous, the angry, the anxious, and the timid man, as persons of wisdom, of excellence?
14988	Do we not observe that where those exercises called gymnastic are in esteem, those who enter the lists never concern themselves about dangers?
14988	Do you admit this-- that souls either exist after death, or else that they also perish at the moment of death?
14988	Do you believe an eagle, a lion, or a dolphin prefers any shape to its own?
14988	Do you believe that they thought that their names should not continue beyond their lives?
14988	Do you commit your affairs to the hands of many persons?
14988	Do you conceive him to have the least skill in natural philosophy who is capable of thinking anything to be everlasting that had a beginning?
14988	Do you imagine that Epaminondas groaned when he perceived that his life was flowing out with his blood?
14988	Do you imagine that I am angry when in pleading I use any extraordinary vehemence and sharpness?
14988	Do you intend all the laws indifferently?
14988	Do you not consider, Balbus, to what lengths your arguments for the divinity of the heaven and the stars will carry you?
14988	Do you not look upon him as unworthy of his own father''s light?
14988	Do you observe how he constrains himself?
14988	Do you see that I have much leisure?
14988	Do you see that city Carthage, which, though brought under the Roman yoke by me, is now renewing former wars, and can not live in peace?
14988	Do you suppose if beasts were endowed with reason that every one would not give the prize of beauty to his own species?
14988	Do you take that print of a horse''s hoof which is now to be seen on a stone at Regillus to be made by Castor''s horse?
14988	Do you take these for fabulous stories?
14988	Do you think the Deity is like either me or you?
14988	Do you think there is any creature on the land or in the sea that is not highly delighted with its own form?
14988	Do you, then, admit our idea of that governor of a commonwealth to whom we wish to refer everything?
14988	Do you, then, asked Scipio, believe in nothing which is not before your eyes?
14988	Do you, then, think that it can befall a wise man to be oppressed with grief, that is to say, with misery?
14988	Does not Dionysius, then, seem to have declared there can be no happiness for one who is under constant apprehensions?
14988	Does not Niobe here seem to reason, and by that reasoning to bring all her misfortunes upon herself?
14988	Does not Old age, though unregarded, still attend On childhood''s pastimes, as the cares of men?
14988	Does pain annoy us?
14988	Does the earth bring forth fruit and grain in such excessive abundance and variety for men or for brutes?
14988	Doth anything come nearer madness than anger?
14988	Eternal sorrows what avails to shed?
14988	For how is such a one judged to be best either in learning, sciences, or arts?
14988	For how without these qualities could it be infinitely perfect?
14988	For if that last day does not occasion an entire extinction, but a change of abode only, what can be more desirable?
14988	For let the soul perish as the body: is there any pain, or indeed any feeling at all, in the body after death?
14988	For piety is only justice towards the Gods; but what right have they to it, when there is no communication whatever between the Gods and men?
14988	For what can be thought better than the best?
14988	For what can possibly be more evident than this?
14988	For what can possibly ever have been put together which can not be dissolved again?
14988	For what can we pronounce more deplorable than folly?
14988	For what is Athos or the vast Olympus?
14988	For what is a republic but an association of rights?
14988	For what is better and more excellent than goodness and beneficence?
14988	For what is memory of words and circumstances?
14988	For what is more unbecoming in a man than to cry like a woman?
14988	For what is not only more miserable, but more base and sordid, than a man afflicted, weakened, and oppressed with grief?
14988	For what is that faculty by which we remember?
14988	For what is that love of friendship?
14988	For what is there in human knowledge, or the short span of this life, that can appear great to a wise man?
14988	For what is there in natures of that kind which has the power of memory, understanding, or thought?
14988	For what is there in this life that can appear great to him who has acquainted himself with eternity and the utmost extent of the universe?
14988	For what nation, what people are there, who have not, without any learning, a natural idea, or prenotion, of a Deity?
14988	For what now remains of those antique manners, of which the poet said that our Commonwealth consisted?
14988	For what shall we say?
14988	For what should he be concerned for who has not even any sensation?
14988	For what stronger argument can there be that it is of little use than that some very profound philosophers live in a discreditable manner?
14988	For what superior force can there be?
14988	For what was the State of Athens when, during the great Peloponnesian war, she fell under the unjust domination of the thirty tyrants?
14988	For what-- can such a man be disturbed by fear?
14988	For whence comes piety, or from whom has religion been derived?
14988	For who does not see this, that an appetite is the best sauce?
14988	For who that fears either pain or death, the one of which is always present, the other always impending, can be otherwise than miserable?
14988	For whom, then, will any one presume to say that the world was made?
14988	For why should I entreat him to be propitious?
14988	For why should a woman be disabled from inheriting property?
14988	For, in the first place, what are the pleasures of which we are deprived by that dreadful thing, blindness?
14988	For, with respect to him what better authority can we cite than Plato?
14988	From what would you derive Vejupiter and Vulcan?
14988	From whence arose those five forms,[83] of which the rest were composed, so aptly contributing to frame the mind and produce the senses?
14988	Granting, then, everything to be made of atoms, what advantage is that to your argument?
14988	Had there not been danger, we should say, who would have applied to you?
14988	Has it not even entered the heavens?
14988	Has our entrance at all interrupted any conversation of yours?
14988	Have I invented this?
14988	Have they any warts?
14988	Have they no names?
14988	Have you any grounds of complaint, then, that she recalls it at her pleasure?
14988	Have you, then, no commendation at all for any kind of democratical government?
14988	He determines to be miserable: and can any one determine on anything against his will?
14988	Here some people talk of moderate grief; but if such be natural, what occasion is there for consolation?
14988	How can anything of this kind befall one to whom nothing is sudden and unforeseen that can happen to man?
14988	How can he be brave and undaunted, and hold everything as trifles which can befall a man?
14988	How can it be right that you should voluntarily grieve, rather than take the trouble of acquiring what you want to have?
14988	How can that divine sense of the firmament be preserved in so rapid a motion?
14988	How comes it that no one is in love with a deformed young man, or a handsome old one?
14988	How could the Gods err?
14988	How could the air, fire, water, and earth pay obedience and submit to the will of the architect?
14988	How do the beasts live in the fields and in the forests?
14988	How is it that the very first moment that I choose I can form representations of them in my mind?
14988	How is it that they come to me, even in my sleep, without being called or sought after?
14988	How is it when some things do of themselves prevent your grieving at them?
14988	How much more reasonable is the doctrine of the Stoics, whom you censure?
14988	How shall we account for this?
14988	How so?
14988	How was it with T. Altibutius?
14988	How we are to behave in bed?
14988	How, then, can a life be pleasant without prudence and temperance?
14988	How, then, can we conceive this to be a Deity that makes no use of reason, and is not endowed with any virtue?
14988	How, therefore, can they be those persons?
14988	I desire, therefore, to know, Balbus, why this Providence of yours was idle for such an immense space of time?
14988	I perceive your gradations from happiness to virtue, and from virtue to reason; but how do you come from reason to human form?
14988	I should be glad to be confuted; for what am I endeavoring at but to clear up truth in every question?
14988	I would inquire of him which of his family the nephew of Africanus''s brother was like?
14988	I?
14988	If I ask, why?
14988	If I have not faculties for knowing all that I could desire to know, will you not even allow me to make use of those which I have?
14988	If a just man and a virtuous man is bound to obey the laws, I ask, what laws do you mean?
14988	If any sentiments, indeed, are communicated without obscurity, what is there that Velleius can understand and Cotta not?
14988	If he never heard a lecture on these Democritean principles, what lectures did he ever hear?
14988	If it is not the same, then why did she make the world mortal, and not everlasting, like Plato''s God?
14988	If it were not so, why should we pray to or adore them?
14988	If it were not so, why would not a bull become enamored of a mare, or a horse of a cow?
14988	If it were true, what occasion was there to come so gradually to it?
14988	If the Gods can exist without corporeal sense, and if there can be a mind without a body, why did he annex a mind to water?
14988	If the human mind were a Deity, how could it be ignorant of any thing?
14988	If there are Gods, are nymphs also Goddesses?
14988	If there be no such thing as a Deity, what is there better than man, since he only is possessed of reason, the most excellent of all things?
14988	If these are Deities, which we worship and regard as such, why are not Serapis and Isis[255] placed in the same rank?
14988	If they are Goddesses, are Pans and Satyrs in the same rank?
14988	If you did not deify one as well as the other, what will become of Ino?
14988	If you suppose that wisdom governs the State, is it not as well that this wisdom should reside in one monarch as in many nobles?
14988	If, then, honor and riches have no value, what is there else to be afraid of?
14988	If, therefore, she neglects whole nations, is it not very probable that she neglects all mankind?
14988	In afflictions, in labor, in danger?
14988	In short, how is he happy?
14988	In the first place, therefore, I ask you, Where is the habitation of your Deity?
14988	In what manner?
14988	In what other parts to the north or the south, or where the sun rises and sets, will your names ever be heard?
14988	In what respect are they superior to these ideas?
14988	In what was Epicurus happier, living in his own country, than Metrodorus, who lived at Athens?
14988	In what way, said Lælius, are you going to make me again support your argument?
14988	In what, therefore, can it be defective, since it is perfect?
14988	In which, how could I have acted if I had not been consul at the time?
14988	Is anger inflamed?
14988	Is any country of barbarians more uncivilized or desolate than India?
14988	Is he deprived of eyes?
14988	Is he destitute of children?
14988	Is he not involved in a very great error?
14988	Is it because the mere separation of the soul and body can not be effected without pain?
14988	Is it because you can not be liberal without pity?
14988	Is it for beasts?
14988	Is it in your innumerable worlds, some of which are rising, some falling, at every moment of time?
14988	Is it not easier, then, to find one man of such a spirit as we are inquiring after, than to meet with a whole city of such men?
14988	Is it not sufficient, if it is not disagreeable?
14988	Is it possible that you should attain any human applause or glory that is worth the contending for?
14988	Is it the contempt of honors?
14988	Is it the same man who calls pain the greatest of all evils?
14988	Is not a dog like a wolf?
14988	Is not the decree of the senate concerning Vatienus still subsisting?
14988	Is not the temple, built by Posthumius in honor of Castor and Pollux, to be seen in the Forum?
14988	Is not this the case with the people everywhere?
14988	Is poverty the subject?
14988	Is she not called Leucothea by the Greeks, and Matuta by us?
14988	Is that sufficient for beings who are supposed to enjoy all good things and the most supreme felicity?
14988	Is the face itself of use?
14988	Is there no natural charity in the dispositions of good men?
14988	Is there, then, anything that a disturbed mind can do better than one which is calm and steady?
14988	Is this all?
14988	Is this that Telamon so highly praised By wondering Greece, at whose sight, like the sun, All others with diminish''d lustre shone?
14988	It is an important question for us, Which has the most appearance of truth?
14988	It is reported that Cleanthes on that struck his foot on the ground, and repeated a verse out of the Epigonæ: Amphiaraus, hear''st thou this below?
14988	It may be said, on the other side, Who is so mad as to grieve of his own accord?
14988	Lastly, if fortitude is ascribed to the Deity, how does it appear?
14988	Lastly, what have the principal poets and the most learned men published of themselves in their poems and songs?
14988	Moreover, how can a good man avoid referring all his actions and all his feelings to the one standard of whether or not it is laudable?
14988	Moreover, who can think anything in human affairs of brilliant importance who has penetrated this starry empire of the gods?
14988	Must I now seek for arguments to refute this doctrine seriously?
14988	Must not the mind, then, when it is puffed up, or distended, be out of order?
14988	Must we conclude that some Deity appoints and directs these ebbings and flowings to certain fixed times?
14988	Must we not attribute prudence to a Deity?
14988	Nay, more; is not the whole of heaven( not to dwell on particulars) almost filled with the offspring of men?
14988	No beast has more sagacity than an elephant; yet where can you find any of a larger size?
14988	Nothing is more true, and he says very appropriately, What, are you sane, who at this rate lament?
14988	Now imagine a Democritus, a Pythagoras, and an Anaxagoras; what kingdom, what riches, would you prefer to their studies and amusements?
14988	Now what made these men so easy, but their persuasion that grief and lamentation was not becoming in a man?
14988	Now who that is acquainted with these instances can doubt that this motion of the mind is altogether in opinion and voluntary?
14988	Now, do you understand what is meant by quasi- body and quasi- blood?
14988	Now, does it not appear to you that he is here placing the whole of a happy life in virtue alone?
14988	Now, in what sense do you say there is nothing better than the world?
14988	Now, let our wise man be considered as protecting the republic; what can be more excellent than such a character?
14988	Now, that very warlike anger, which is of such service in war, what is the use of it to him when he is at home with his wife, children, and family?
14988	Now, what disorders can be worse to the body than these two distempers of the mind( for I overlook others), weakness and desire?
14988	Now, what ignominy can a wise man be affected with( for it is of such a one that I am speaking) who can be guilty of nothing which deserves it?
14988	Now, what were these inventions?
14988	Of what use is reason to him?
14988	Of what value is this philosophy, which, like old women and illiterate men, attributes everything to fate?
14988	On the other side, what disgrace, what ignominy, would he not submit to that he might avoid pain, when persuaded that it was the greatest of evils?
14988	Or are they free from imperfections?
14988	Or can any one be angry without a perturbation of mind?
14988	Or did Plato''s happiness exceed that of Xenocrates, or Polemo, or Arcesilas?
14988	Or do you think Æsopus was ever angry when he acted, or Accius was so when he wrote?
14988	Or for the sake of fools?
14988	Or how can that nature be called animated which neither regards nor performs anything?
14988	Or how can you, or any one else, be indebted to him who bestows no benefits?
14988	Or how, if it is in perpetual self- motion, can it be easy and happy?
14988	Or is it in your atomical corpuscles, which form such excellent works without the direction of any natural power or reason?
14988	Or is that city to be valued much that banishes all her good and wise men?
14988	Or the relations and sons of many other excellent men, whose names there is no occasion to mention?
14988	Or was Theseus in a passion when he seized on the horns of the Marathonian bull?
14988	Or were these things made, as you almost assert, by God for the sake of men?
14988	Or what is there that had a beginning which will not have an end?
14988	Or what old woman is now to be found so weak and ignorant as to stand in fear of those infernal monsters which once so terrified mankind?
14988	Or what religion did Prodicus the Chian leave to men, who held that everything beneficial to human life should be numbered among the Gods?
14988	Or who can think anything connected with mankind long who has learned to estimate the nature of eternity?
14988	Or would we rather imitate Epicurus?
14988	Or, if uninterrupted, still how do you prove them to be eternal?
14988	Ought not such authorities to move you?
14988	Ought we to contemn Attius Navius''s staff, with which he divided the regions of the vine to find his sow?
14988	Secondly, What motive is it that stirs him from his place, supposing he ever moves?
14988	Seeing, then, that it is clear that whatever moves itself is eternal, can there be any doubt that the soul is so?
14988	Shall Amphiaraus and Tryphonius be called Gods?
14988	Shall I adore, and bend the suppliant knee, Who scorn their power and doubt their deity?
14988	Shall I call the sun, the moon, or the sky a Deity?
14988	Shall I immediately crowd all my sails?
14988	Shall I superficially go over what I said before, that my discourse may have a greater scope?
14988	Shall Tantalus''unhappy offspring know No end, no close, of this long scene of woe?
14988	Shall a wise man be afraid of pain?
14988	Shall men not be able to bear what boys do?
14988	Shall musicians compose their tunes to their own tastes?
14988	Shall the Deity, then, have a tongue, and not speak-- teeth, palate, and jaws, though he will have no use for them?
14988	Shall the happy life of a wise and consistent man succumb to this?
14988	Shall the industrious husbandman, then, plant trees the fruit of which he shall never see?
14988	Shall the members which nature has given to the body for the sake of generation be useless to the Deity?
14988	Shall the world be possessed of every other perfection, and be destitute of this one, which is the most important and valuable of all?
14988	Shall virtue, then, yield to this?
14988	Shall we give, therefore, any credit to Pauæstius, when he dissents from his master, Plato?
14988	Shall we imagine that there is a kind of measure in the soul, into which, as into a vessel, all that we remember is poured?
14988	Shall we imagine the soul to receive impressions like wax, and memory to be marks of the impressions made on the soul?
14988	Shall we not then allow the Gods to have these perfections, since we worship the sacred and august images of them?
14988	Shall we say, then, that madness has its use?
14988	Shall we, then, prefer determining between them, or shall we return to our subject?
14988	Shall we, therefore, receive a lame Deity because we have such an account of him?
14988	Shall, then, a veteran soldier be able to behave in this manner, and shall a wise and learned man not be able?
14988	She turn''d me out- of- doors; she sends for me back again; Shall I go?
14988	Should Pythagoras, Socrates, or Plato say to me, Why are you dejected or sad?
14988	Should it be asked, why not?
14988	Should you ask what its nature is?
14988	Socrates, in Xenophon, asks,"Whence had man his understanding, if there was none in the world?"
14988	Still, you would not be liable to punishment; for who could prove that you had known?
14988	Suppose that we allow that to be without pain is the chief good?
14988	Supposing he is so, would his happiness be less perfect if he had not two feet?
14988	Take away this, and who would be so mad as to spend his life amidst toils and dangers?
14988	That indeed is absurd; for how shall we form any idea of the bottom, or of the shape or fashion of such a soul as that?
14988	That of nature?
14988	The flights and notes of birds?
14988	Then Lælius asked: But what difference is there, I should like to know, between the one and the many, if justice exists equally in many?
14988	Then Mucius said: What, then, do you consider, my Lælius, should be our best arguments in endeavoring to bring about the object of your wishes?
14988	Then Tubero said: I do not mean to disagree with you, Lælius; but, pray, what do you call more important studies?
14988	Then said Furius, What is it that you are about?
14988	Therefore, as fear with them, prevailed over grief, can not reason and true philosophy have the same effect with a wise man?
14988	Therefore, when he had set off the riches of Priam to the best advantage, which had the appearance of a long continuance, what does he add?
14988	This is not only a weak, but a false, argument; for, first of all, how do you know the opinions of all nations?
14988	Though_ Sol_( the sun) is so called, you say, because he is_ solus_( single); yet how many suns do theologists mention?
14988	Thus reasons Carneades; not with any design to destroy the existence of the Gods( for what would less become a philosopher?
14988	Thy aid, O Venus, why should I invoke?
14988	To judge whom?
14988	To what length now will not anger go?
14988	To whom is owing that knowledge from the entrails of beasts?
14988	V._ A._ Should this be the case, is it not to be feared that you are dressing up philosophy in false colors?
14988	Was Romulus, then, think you, king of a barbarous people?
14988	Was it for the wise?
14988	Was it, then, an unwise act in him to prefer the liberty of banishment to slavery at home?
14988	Was there no evil in what afflicted Alcibiades thus?
14988	We grant you this; but where is the similitude?
14988	We must drive away this grief of hers: how is that to be done?
14988	We should assist her, for she looks out for help: Where shall I now apply, where seek support?
14988	We that are alive, are we not wretched, seeing we must die?
14988	Were not that the case, why should the Stoics say so much on that question, Whether virtue was abundantly sufficient to a happy life?
14988	What Hector?
14988	What advantage, then, is the knowledge of futurity to us, or how does it assist us to guard against impending evils, since it will come inevitably?
14988	What and how various are the kinds of animals, tame or wild?
14988	What are the characters of the words, what of the facts themselves?
14988	What are the notions of you philosophers?
14988	What are the poet''s views but to be ennobled after death?
14988	What are those good things?
14988	What artificer but nature, whose direction is incomparable, could have exhibited so much ingenuity in the formation of the senses?
14988	What being is there but a God superior to man?
14988	What bounds can you set to the value of conversing with Orpheus, and Musæus, and Homer, and Hesiod?
14988	What can I say to these definitions?
14988	What can be more childish than to assert that there are no such creatures as are generated in the Red Sea or in India?
14988	What can be wanting to such a life as this to make it more happy than it is?
14988	What can make a worse appearance than Homer''s Achilles, or Agamemnon, during the quarrel?
14988	What city would endure the maker of a law which should condemn a son or a grandson for a crime committed by the father or the grandfather?
14988	What comeliness is there in the heart, the lungs, the liver, and the rest of them, abstracted from their use?
14988	What could be better than to assert that fortune interferes but little with a wise man?
14988	What could be weaker than this?
14988	What do our philosophers think on the subject?
14988	What do predictions and foreknowledge of future events indicate, but that such future events are shown, pointed out, portended, and foretold to men?
14988	What do you allude to?
14988	What do you conclude from thence?
14988	What do you imagine that so many and such great men of our republic, who have sacrificed their lives for its good, expected?
14988	What do you think of that son of Phoebus?
14988	What do you think, then?
14988	What does that man say in Terence who punishes himself, the Self- tormentor?
14988	What doth Alcæus, who was distinguished in his own republic for his bravery, write on the love of young men?
14988	What else is it, I say, that we do, but invite the soul to reflect on itself?
14988	What else is the object of these lines, Behold old Ennius here, who erst Thy fathers''great exploits rehearsed?
14988	What entertainment could that be to the Deity?
14988	What fire have not candidates run through to gain a single vote?
14988	What gladiator, of even moderate reputation, ever gave a sigh?
14988	What greater example need we seek for?
14988	What have we to ask of the Gods, and why do we prefer our vows to them?
14988	What if your assertion, Velleius, proves absolutely false, that no form occurs to us, in our contemplations on the Deity, but the human?
14988	What is his course of life?
14988	What is his object in doing so, except that he is interested in posterity?
14988	What is more agreeable than a learned retirement?
14988	What is the meaning, then, of this absurd acceptation, unless some one wishes to make the whole of Athos a monument?
14988	What is the reason that I entertain one idea of the figure of the same person, and you another?
14988	What is the result, then?
14988	What is the swine good for but to eat?
14988	What is there in Epicurus''s physics that is not taken from Democritus?
14988	What is there in them which does not prove the principle of an intelligent nature?
14988	What is there that can discompose such gravity and constancy?
14988	What is this dread-- this fear?
14988	What is to be done at home?
14988	What is to be done, then?
14988	What madness is it, then, in us to require the same from others?
14988	What materials, what tools, what bars, what machines, what servants, were employed in so vast a work?
14988	What men do you mean?
14988	What necessity can there be of feet, without walking; or of hands, if there is nothing to be grasped?
14988	What pleasures?
14988	What proof, says Balbus, do you require of me?
14988	What say you to this?
14988	What shall I say of Dicæarchus, who denies that there is any soul?
14988	What shall I say of Socrates,[282] whose death, as often as I read of it in Plato, draws fresh tears from my eyes?
14988	What shall I say of our military affairs; in which our ancestors have been most eminent in valor, and still more so in discipline?
14988	What shall I say of our own ambitious pursuits or desire of honors?
14988	What shall we say of Ino, the daughter of Cadmus?
14988	What shall we say of him who not only dreads these evils as impending, but actually feels and bears them at present?
14988	What shall we say of the sacrilegious, the impious, and the perjured?
14988	What shall we say of those who think it unbecoming in a man to grieve?
14988	What signifies what men say when we see what they do?
14988	What similitude is there between them?
14988	What sort of life does he lead?
14988	What strange things does Lycon say?
14988	What then?
14988	What think you of Diagoras, who was called the atheist; and of Theodorus after him?
14988	What time do you mean?
14988	What troubles, then, are they free from who have no connection whatever with the people?
14988	What was it that incited the Deity to act the part of an ædile, to illuminate and decorate the world?
14988	What will you say of her brother Absyrtus, whom Pacuvius calls Ægialeus, though the other name is more frequent in the writings of the ancients?
14988	What will you say?
14988	What words does Sophocles here put in his mouth, in his Trachiniæ?
14988	What, in the name of those Deities concerning whom we are now disputing, is the meaning of all this?
14988	What, lastly, is that power which investigates secret things, and is called invention and contrivance?
14988	What, sweet?
14988	What, then, are those goods in the possession of which you may be very miserable?
14988	What, then, is that being but a God?
14988	What, then, is this opinion of theirs?
14988	What, then, was the subject of your discussion?
14988	What, then, will you say of his brothers?
14988	What, then, would your just man do, if, in a case of shipwreck, he saw a weaker man than himself get possession of a plank?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, then?
14988	What, too, is invention?
14988	What?
14988	When they reason in this manner, what think you-- is what they say worth attending to or not?
14988	When we pronounce the word"aristocracy,"which, in Greek, signifies the government of the best men, what can be conceived more excellent?
14988	When we see machines move artificially, as a sphere, a clock, or the like, do we doubt whether they are the productions of reason?
14988	When will the dire reward of guilt be o''er, And Myrtilus demand revenge no more?
14988	When you go out at the Capene gate and see the tombs of the Calatini, the Scipios, Servilii, and Metelli, do you look on them as miserable?
14988	Whence can I, then, more properly begin than from Nature, the parent of all?
14988	Whence comes justice, faith, equity?
14988	Whence comes law, either that of nations, or that which is called the civil law?
14988	Whence fortitude in labors and perils?
14988	Whence modesty, continence, the horror of baseness, the desire of praise and renown?
14988	Whence proceeded that happy concourse of atoms which gave so sudden a rise to men in the form of Gods?
14988	Where hence betake me, or to whom resort?"
14988	Where is his abode?
14988	Where is his habitation?
14988	Where is the place where he is to be found?
14988	Where is to be the end of this trifling?
14988	Where now is your sagacity?
14988	Where shall I begin, then?
14988	Where, then, are they who say that anger has its use?
14988	Where, then, is it seated, you will say?
14988	Where, then, is the evil?
14988	Where, then, is this intellect seated, and of what character is it?
14988	Who else is to be tried?
14988	Who first made observations from the voice of the crow?
14988	Who has not heard how Demosthenes used to watch, who said that it gave him pain if any mechanic was up in a morning at his work before him?
14988	Who invented the Lots?
14988	Who is it saith this?
14988	Who is not compelled to admit the truth of what I assert by that agreeable, uniform, and continued agreement of things in the universe?
14988	Who is there who does not dread poverty?
14988	Who is there who is unacquainted with the customs of the Egyptians?
14988	Who is there, then, that does not lament the loss of his friends, principally from imagining them deprived of the conveniences of life?
14988	Who now believes in Hippocentaurs and Chimæras?
14988	Who on thy malice ever could refine?
14988	Who that thinks death an evil could approve of the evenness of temper in this great man at the instant of dying?
14988	Who, do you think, will admit that?
14988	Whom did the grandson of P. Crassus, that wise and eloquent and most distinguished man, resemble?
14988	Whom has it not attacked?
14988	Whose assistance, then, can be of more service to me than yours, when you have bestowed on us tranquillity of life, and removed the fear of death?
14988	Why can a vestal virgin become an heir, while her mother can not?
14988	Why did Cannæ deprive us of Paulus?
14988	Why did Hannibal kill Marcellus?
14988	Why did Maximus[279] lose his son, the consul?
14988	Why did Phidias include a likeness of himself in the shield of Minerva, when he was not allowed to inscribe his name on it?
14988	Why did that Marius live to an old age, and die so happily at his own house in his seventh consulship?
14988	Why do I mention poets?
14988	Why do the priests preside over the altars, and the augurs over the auspices?
14988	Why do they not admit the same estimate in life?
14988	Why do we frame ideas of men, countries, and cities which we never saw?
14988	Why do we image to ourselves such things as never had any existence, and which never can have, such as Scyllas and Chimæras?
14988	Why do you expect a proof from me, says Balbus, if you thoroughly believe it?
14988	Why do you faint, and yield to fortune, which, perhaps, may have power to harass and disturb you, but should not quite unman you?
14988	Why do you impose upon me, Zeno?
14988	Why else do you believe there is any?
14988	Why fire rather than air, of which the life of animals consists, and which is called from thence_ anima_,[248] the soul?
14988	Why had Marius, the most perfidious of men, the power to cause the death of Catulus, a man of the greatest dignity?
14988	Why is Rutilius, my uncle, a man of the greatest virtue and learning, now in banishment?
14988	Why is it that there is this sensible difference between a raw recruit and a veteran soldier?
14988	Why is not the superintendence of human affairs given to some of those idle Deities which you say are innumerable?
14988	Why need I mention Albutius?
14988	Why need I mention oxen?
14988	Why need I mention the exercises of the legions?
14988	Why should I say more?
14988	Why should you pity rather than assist, if it is in your power to do so?
14988	Why so?
14988	Why was Scævola, the high- priest, that pattern of moderation and prudence, massacred before the statue of Vesta?
14988	Why was my own friend and companion Drusus assassinated in his own house?
14988	Why was not Africanus protected from violence in his own house?
14988	Why was that inhuman wretch Cinna permitted to enjoy so long a reign?
14988	Why was the body of Regulus delivered up to the cruelty of the Carthaginians?
14988	Why, before that, were so many illustrious citizens put to death by Cinna?
14988	Why, then, are riches desired?
14988	Why, then, did others bear it afterward?
14988	Why, then, do you call in the assistance of anger?
14988	Why, then, may I not call him happy, nay, the happiest of men, who has attained them?
14988	Why, then, should Camillus be affected with the thoughts of these things happening three hundred and fifty years after his time?
14988	Why, then, should we not believe the world is a living and wise being, since it produces living and wise beings out of itself?"
14988	Why, therefore, as we are inferior in all other respects, should we be equal in form?
14988	Why, therefore, do you presume to assert that there are not only six hundred thousand worlds, but that they are innumerable?
14988	Why, therefore, should it not be considered troublesome also to the Deity?
14988	Why, therefore, was the Carthaginian in Spain suffered to destroy those best and bravest men, the two Scipios?
14988	Will not the temerity of P. Claudius, in the first Punic war, affect us?
14988	Will temperance permit you to do anything to excess?
14988	Will that suffer you to labor and take pains to no purpose?
14988	Will they not fight for their young ones till they are wounded?
14988	Will you act in a manner consistently with courage, and its attendants, greatness of soul, resolution, patience, and contempt for all worldly things?
14988	Will you allow of such a virtue as prudence, without which no virtue whatever can even be conceived?
14988	Will you condemn yourself, Thyestes, and deprive yourself of life, on account of the greatness of another''s crime?
14988	Will you not rather bear it with resolution and constancy?
14988	Will you say that it did not foresee it?
14988	Will you, notwithstanding that, persist in the defence of such an absurdity?
14988	Will you, then, invite Telamon to this kind of life to ease his grief?
14988	With baneful art his dire machine he shapes; From such a God what mortal e''er escapes?
14988	With regard to animals, do we not see how aptly they are formed for the propagation of their species?
14988	Would courage, unless it began to get furious, lose its energy?
14988	Yet what need has a being for the discernment of good and ill who neither has nor can have any ill?
14988	Yet, for all this, who is so mad as to doubt which of these two men he would rather be?
14988	You may ask, How the case is in peace?
14988	You may inquire, perhaps, how?
14988	You must necessarily confess, indeed, they have none; for what occasion is there for different names if their persons are alike?
14988	You say it is a great and difficult undertaking: who denies it?
14988	Your sect, Balbus, frequently ask us how the Gods live, and how they pass their time?
14988	[ 23] Can this change of abode appear otherwise than great to you?
14988	[ 24] What was it that Leonidas, their general, said to them?
14988	[ 258] But if you deify the rainbow, what regard will you pay to the clouds?
14988	[ 273] What are these frauds, tricks, and stratagems but the effects of reason?
14988	[ 31] Can we then, despise pain, when we see Hercules himself giving vent to his expressions of agony with such impatience?
14988	[ 53] Now, is not this inconstancy and mutability of mind enough to deter any one by its own deformity?
14988	[_ Scipio._ Ought not a farmer] to be acquainted with the nature of plants and seeds?
14988	_ A._ And who could not on such a subject?
14988	_ A._ By what means?
14988	_ A._ Do you take me to be so imbecile as to give credit to such things?
14988	_ A._ Hitherto you are on my side; I will see to that by- and- by; and, in the mean while, whence are those verses?
14988	_ A._ How can it, after what I now know?
14988	_ A._ How comes that to be so easy?
14988	_ A._ How so?
14988	_ A._ How so?
14988	_ A._ In what respect?
14988	_ A._ More prolix than was necessary?
14988	_ A._ What is it that you mean, for I do not exactly comprehend you?
14988	_ A._ What opinion?
14988	_ A._ What, then?
14988	_ A._ What, when in torments and on the rack?
14988	_ A._ What, will you leave me when you have raised my expectations so high?
14988	_ A._ What?
14988	_ A._ Why may I not?
14988	_ A._ Why, I beg?
14988	_ Lælius._ What examples do you mean?
14988	_ Lælius._ What senses do you mean?
14988	_ Lælius._ Wherefore Jupiter?
14988	_ Lælius._ You mean the model that would be approved by the truly accomplished politician?
14988	_ M._ And do you think a wise man subject to these?
14988	_ M._ But what is there of evil in that opinion?
14988	_ M._ Can you, then, help calling any one miserable who lives ill?
14988	_ M._ Do you ask how it can?
14988	_ M._ Do you imagine I am speaking of him as laid on roses and violets?
14988	_ M._ Do you not, then, perceive how great is the evil from which you have delivered human nature?
14988	_ M._ Do you perceive, then, how much of the terror of pain you have given up on a small hint?
14988	_ M._ Do you, then, expect that I am to give you a regular peroration, like the rhetoricians, or shall I forego that art?
14988	_ M._ How comes that?
14988	_ M._ In what respect?
14988	_ M._ It is a misery, then, because an evil?
14988	_ M._ Then all are miserable?
14988	_ M._ Then that boasted wisdom is but of small account, if it differs so little from madness?
14988	_ M._ Then those who have already died, and those who have still got to die, are both miserable?
14988	_ M._ Well, then, I appeal to you, if the arguments which prove that there is something divine in the souls of men are not equally strong?
14988	_ M._ What is it that you do say, then?
14988	_ M._ What occasion have you, then, for my assistance?
14988	_ M._ What, and to the other perturbations of mind, as fears, lusts, anger?
14988	_ M._ What, do you not believe them?
14988	_ M._ What, even greater than infamy?
14988	_ M._ What, if I should ask you a question, would you not answer?
14988	_ M._ What, more so than not to have existed at all?
14988	_ M._ What, then?
14988	_ M._ What, then?
14988	_ M._ What, to those who are already dead?
14988	_ M._ Where, then, are those you call miserable?
14988	_ M._ Which, then, shall we do?
14988	_ M._ You do not think, then, that a wise man is subject to grief?
14988	_ M._ You say, then, that they are so?
14988	_ Scipio._ But who was his predecessor?
14988	_ Scipio._ Do not you observe that it was the cruelty and pride of one single Tarquin only that made the title of king unpopular among the Romans?
14988	_ Scipio._ Do you think that knowledge only fit for a steward?
14988	_ Scipio._ How, then, can you doubt what opinion to form on the subject of the Commonwealth?
14988	_ Scipio._ Well, in your whole establishment, is there any other master but yourself?
14988	_ Scipio._ Well, then, does a mind thus governed and regulated meet your approbation?
14988	_ Scipio._ Well, then, what are four centuries in the age of a state or city?
14988	_ Scipio._ Well, then, when you are angry, do you permit your anger to triumph over your judgment?
14988	_ Scipio._ What do you at home?
14988	_ Scipio._ You desire, then, that all the faculties of the mind should submit to a ruling power, and that conscience should reign over them all?
14988	_ Scipio._ You grant, then, that a state which is entirely in the power of a faction can not justly be entitled a political community?
14988	and shall a philosopher, master of a much better art, seek to ascertain, not what is most true, but what will please the people?
14988	and shall custom have such great force, and reason none at all?
14988	and that all these things assume too melancholy or too cheerful an appearance through our own error?
14988	and that there is no evil that should be able to overwhelm you, or the suspicion of which should distract you?
14988	and what is there in this discussion which resembles that poem?
14988	and what, again, is that prodigious greatness which can give rise to impressions of so many things?
14988	and whom has it spared?
14988	can we imagine that Homer, or any other learned man, has ever been in want of pleasure and entertainment for his mind?
14988	did not the grief of Alcibiades proceed from the defects and evils of the mind?
14988	did you ever observe anything like the sun, the moon, or the five moving planets?
14988	do not even the Stoics, who maintain that all fools are mad, make the same inferences?
14988	do you deny that virtue can possibly be sufficient for a happy life?
14988	do you imagine Epicurus really meant this, and that he maintained anything so sensual?
14988	do you imagine that I am going to argue against Brutus?
14988	do you imagine that a happy life depends on that?"
14988	do you then call studies lust?
14988	does every commotion of the mind seem to you to be madness?
14988	for what is there agreeable in life, when we must night and day reflect that, at some time or other, we must die?
14988	for what seed could there be of injustice, intemperance, and cowardice, if reason were not laid as the foundation of these vices?
14988	for who is so weak as to be concerned about them?
14988	has there not been enough said on bearing poverty?
14988	have I misrepresented him?
14988	have you ever seen the Deity himself?
14988	how eternal?
14988	in wonder at whom men exclaimed thus: Is this the man surpassing glory raised?
14988	is it a long time?
14988	is lust excited?
14988	is not virtue sufficient to enable us to live as we ought, honestly, commendably, or, in fine, to live well?
14988	is the contention about the Punic war?
14988	is there no other way you can know it by?"
14988	oblige it to converse with itself, and, as far as possible, break off its acquaintance with the body?
14988	of what use is understanding?
14988	or Philoctetes?
14988	or advise him to listen to the music of a water organ rather than to Plato?
14988	or because the body will admit of a cure, while there is no medicine whatever for the mind?
14988	or can a man who is occupied by anger avoid being angry?
14988	or can one who is exposed to any vexation escape being vexed?
14988	or glorious who is aware of the insignificance of the size of the earth, even in its whole extent, and especially in the portion which men inhabit?
14988	or he who collected the dispersed inhabitants of the world, and united them in the bonds of social life?
14988	or he who confined the sounds of the voice, which used to seem infinite, to the marks of a few letters?
14988	or he who first observed the courses of the planets, their progressive motions, their laws?
14988	or how is it, if anger is natural, that one person is more inclined to anger than another?
14988	or how long will he be Hector?
14988	or if he is under the influence of fear, must he not be fearful?
14988	or is it because the disorders of the mind are less dangerous than those of the body?
14988	or is it no vice to disobey reason?
14988	or is it possible for any other member of the body, when swollen or enlarged, to be in any other than a disordered state?
14988	or on that of providing counsels for the future, as you, who, by dispelling two mighty perils from our city, have provided for its safety forever?
14988	or shall I make use of my oars, as if I were just endeavoring to get clear of the harbor?
14988	or that any one should repent of what he had done in a passion?
14988	or that the lust of revenge should cease before it has revenged itself?
14988	or that there are innumerable worlds, some rising and some perishing, in every moment of time?
14988	or to those who must die?
14988	or what divine form can be attributed to it?
14988	or what length of days can be imagined which would be preferable to such a night?
14988	or what place do they inhabit?
14988	or what trouble is it to refute these monstrous inventions of the poets and painters?
14988	or why do we glory in its name?
14988	or will you deny that any one who you allow lives well must inevitably live happily?
14988	or, rather, whom has it not wounded?
14988	said Lælius; or what was the discussion we broke in upon?
14988	said he,"did you not perceive by our slight repast of yesterday that I had no occasion for money?"
14988	saith he;"do you think the night can furnish no pleasure?"
14988	should an affair of such importance be left to the decision of fools, who, by your sect especially, are called madmen?
14988	should we be under any difficulty?
14988	that where the praise of riding and hunting is highly esteemed, they who practice these arts decline no pain?
14988	though he should be deprived of the senses of seeing and hearing?
14988	to ease his grief, must we mix him a cup of sweet wine, or something of that kind?
14988	to the birds and beasts?"
14988	was not Aristides( I had rather instance in the Greeks than ourselves) banished his country for being eminently just?
14988	what gain is it to die?
14988	what had not only I myself, but the whole life of man, been without you?
14988	what is its force?
14988	what its nature?
14988	when I write out my speeches after all is over and past, am I then angry while writing?
14988	where is your own, and what is its character?
14988	which can recollect the past, foresee the future, and comprehend the present?
14988	who can admire them?
14988	who can think they merit a religious adoration?
14988	who ever disgraced himself either in the actual combat, or even when about to die?
14988	who ever turned pale?
14988	who that had been defeated ever drew in his neck to avoid the stroke of death?
14988	why do n''t you rather take a view of the magnificent temples among which you have arrived?
14988	why eternal?
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?
8688	[ 364] And wo n''t we laugh? 8688 ''Tis garlic then? 8688 ''Tis not about that I ask you, but which, according to you, is the best measure, the trimeter or the tetrameter? 8688 (_ Addressing the Athenian._) Do n''t you feel of mornings a strong nervous tension? 8688 (_ He perceives Trygaeus astride his beetle._) Why, what plague is this? 8688 (_ Hearing money mentioned Clean turns his head, and Agoracritus seizes the opportunity to snatch away the stewed hare._) Where, where, I say? 8688 (_ Peace whispers into Hermes''ear._) Is that your grievance against them? 8688 (_ Pseudartabas makes a negative sign._) Then our ambassadors are seeking to deceive us? 8688 (_ To Peace._) What now? 8688 (_ To Strepsiades._) Did you hear their voices mingling with the awful growling of the thunder? 8688 (_ addressing one of his attendant officers_) what are you gaping at the crows about? 8688 --while that infamous_ Mad Ox_[423] was bellowing away on his side.--Do ye not blush, ye women, for your wild and uproarious doings? 8688 ... Why did I borrow these? 8688 ... and to converse with the clouds, who are our genii? 8688 A fatted bull? 8688 A great fat swine then? 8688 A purse? 8688 A sheep? 8688 Acharnians, what means this threat? 8688 Again you come back without it? 8688 All these? 8688 Am I a beggar? 8688 Am I compelled to hear myself thus abused, and merely because I love you? 8688 Am I drivelling because I demand my money? 8688 An you pity me, tell me, how did you get the idea to filch it from him? 8688 Anchovies, pottery? 8688 And Aphrodite, whose mysteries you have not celebrated for so long? 8688 And Attic figs? 8688 And actually you would claim the right to demand your money, when you know not a syllable of these celestial phenomena? 8688 And after him, who? 8688 And as to the rest, what do you wish to sell me? 8688 And do we give you two drachmae, that you should treat us to all this humbug? 8688 And do you see with what pleasure this sickle- maker is making long noses at the spear- maker? 8688 And first, answer me, did you beat me in my childhood? 8688 And for what lessons? 8688 And how could she speak to the spectators? 8688 And how ever did he set about measuring it? 8688 And how long was he replacing his dress? 8688 And how was it you did not see that you were getting so much into debt? 8688 And how, pray, would you propose to restore peace and order in all the countries of Greece? 8688 And how? 8688 And if I batter you to pieces with my fists, what will you do? 8688 And if he does n''t tell you? 8688 And if it fell into the watery depths of the sea, could it escape with its wings? 8688 And is it not right and meet? 8688 And is it not rightly done, since he refuses military service? 8688 And is it thick too? 8688 And not to Ares? 8688 And of what do they speak? 8688 And our demagogues? 8688 And our tragic poets? 8688 And pray, who are you? 8688 And should we still be dwelling in this city without this protecting stew- pan? 8688 And that is? 8688 And that? 8688 And the dragon? 8688 And the leather- seller must destroy the sheep- seller? 8688 And the spectators, what are they for the most part? 8688 And this female? 8688 And this other one? 8688 And this young woman, what countrywoman is she? 8688 And those stars like sparks, that plough up the air as they dart across the sky? 8688 And what am I to do? 8688 And what are masculine names? 8688 And what did he say about the gnat? 8688 And what did you learn from the master of exercises? 8688 And what do you drink yourself then, to be able all alone by yourself to dumbfound and stupefy the city so with your clamour? 8688 And what good can be learnt of them? 8688 And what harbour will you put in at? 8688 And what have you done with your sandals, you poor fool? 8688 And what if I prove to you by our school reasoning, that one ought to beat one''s mother? 8688 And what is he going to do with his mortar? 8688 And what is it I am to gain? 8688 And what is it I should learn? 8688 And what is life worth without these? 8688 And what is their rump looking at in the heavens? 8688 And what is this one''s fate? 8688 And what punishment will you inflict upon this Paphlagonian, the cause of all my troubles? 8688 And what shall I do with this tripe? 8688 And what will you give me for my trouble? 8688 And what will you give me in return? 8688 And when I lie beside her and caress her bosoms? 8688 And when they see Simon, that thiever of public money, what do they do then? 8688 And when you had become a man, what trade did you follow? 8688 And where are my neighbours of Cicynna? 8688 And wherein lies the harm of being so? 8688 And who is this Lamachus, who demands an eel? 8688 And who is this man suspended up in a basket? 8688 And who is this? 8688 And who says so? 8688 And who, pray, has been maltreating you? 8688 And whose are yours? 8688 And why bolts and bars? 8688 And why did he also name the last day of the old? 8688 And why do you always receive your pay, when none of these others ever get any? 8688 And why do you bite me? 8688 And why have the gods moved away? 8688 And why not? 8688 And why not? 8688 And why? 8688 And why? 8688 And why_ do_ you summon us, dear Lysistrata? 8688 And wise Cratinus, is he still alive? 8688 And you dare to demand money of me, when you are so ignorant? 8688 And you did not know, you never suspected, that they were goddesses? 8688 And you do n''t make him obey you? 8688 And you, Dracyllus, Euphorides or Prinides, have you knowledge of Ecbatana or Chaonia? 8688 And you, my pretty flat- fish, who declared just now they might split you in two? 8688 And you, old death- in- life, with your fire? 8688 And you, who are you? 8688 And you? 8688 And yours? 8688 And''tis with your yarn, and your skeins, and your spools, you think to appease so many bitter enmities, you silly women? 8688 And''twas with justice too; did they not break down my black fig tree, which I had planted and dunged with my own hands? 8688 Any statue? 8688 Are there any good men? 8688 Are we late, Lysistrata? 8688 Are you mad? 8688 Are you not going to cover your head immediately and ponder? 8688 Are you not holding back the salt? 8688 Are you surprised in adultery? 8688 Art thou sensible of the dangerous battle we are about to engage upon in defending the Lacedaemonians? 8688 Because you have put in too thick a wick.... Later, when we had this boy, what was to be his name? 8688 Being but a mortal, can you be stronger than a god? 8688 Believe you? 8688 Bound by such ties of mutual kindness, how can you bear to be at war? 8688 But I bethink me, shall I give her something to eat? 8688 But are they not going to show themselves? 8688 But are you a man or a Priapus, pray? 8688 But as you are so strong, why did you not circumcise me? 8688 But come( there are only friends who hear me), why accuse the Laconians of all our woes? 8688 But come, tell me what I_ should_ say? 8688 But come, tell me, you, who sell so many skins, have you ever made him a present of a pair of soles for his slippers? 8688 But do n''t you think the men will march up against us? 8688 But do n''t you think they want you just as badly? 8688 But do you believe there is more water in the sea now than there was formerly? 8688 But have you brought me a treaty? 8688 But how can that be? 8688 But how can you wipe, idiot? 8688 But how did the fight begin? 8688 But how to purify myself, before going back into the citadel? 8688 But how will you make the journey? 8688 But how, great gods? 8688 But if I do n''t want to be saved? 8688 But if our husbands drag us by main force into the bedchamber? 8688 But if they beat us? 8688 But if you imitate the cocks in all things, why do n''t you scratch up the dunghill, why do n''t you sleep on a perch? 8688 But if-- which the gods forbid-- we do refrain altogether from what you say, should we get peace any sooner? 8688 But is it my death you seek then, my death? 8688 But is it not Zeus who forces them to move? 8688 But my oath? 8688 But not the women? 8688 But perhaps some spectator, some beardless youth, who thinks himself a sage, will say,What is this?
8688	But presently we heard you asking out loud in the open street:"Is there never a man left in Athens?"
8688	But serious faith, ardent devotion, dogmatic discussion, is there a trace of these things?
8688	But tell me, what was the idea that miscarried?
8688	But tell me, who is it makes the thunder, which I so much dread?
8688	But tell me, who is this woman?
8688	But then what city shall we be able to stir up trouble in?
8688	But though it be true, need he say it?
8688	But what are those fellows doing, who are bent all double?
8688	But what are you driving at?
8688	But what did I?
8688	But what do you swear by then?
8688	But what does the oracle say?
8688	But what else is doing at Megara, eh?
8688	But what have you said?
8688	But what is in it?
8688	But what is my master doing?
8688	But what is this?
8688	But what is your name then?
8688	But what is your purpose?
8688	But what use is there in learning what we all know?
8688	But what will be done with him?
8688	But whatever do you do?
8688	But where can this man be found?
8688	But where get a white horse from?
8688	But where then did you get these pretty chattels?
8688	But where was she then, I wonder, all the long time she spent away from us?
8688	But where will the poor wretch get his food?
8688	But where, where?
8688	But who are you that thus repulses me?
8688	But who has called together this council of women, pray?
8688	But who would make so sorry a deal as to buy you?
8688	But why have they left you all alone here?
8688	But why start up into the air on chance?
8688	But will you buy anything of me, some chickens or some locusts?
8688	But will you do it?
8688	But you have not yet told me what makes the roll of the thunder?
8688	But you, why do n''t you get done with it and die?
8688	But your web that''s all being pecked to pieces by the cocks and hens, do n''t you care for that?
8688	But, come, will you repay me my money, yes or no?
8688	But, great gods, can it be I come too late?
8688	But, miserable man, where, where are we to do it?
8688	By the iron money of Byzantium?
8688	By what cunning shifts, pray?
8688	By which gods will you swear?
8688	By which gods?
8688	Call Myrrhiné hither, quotha?
8688	Can I do with them as I wish?
8688	Can a man strike out a brilliant thought when drunk?
8688	Can a wretched pair of slippers make you forget all that you owe me?
8688	Can any good thing come out of_ Lemnos_?
8688	Can anybody tell us where Lysistrata is?
8688	Can it be one of the gods of Carcinus?
8688	Can they eat alone?
8688	Can you be of the race of Harmodius?
8688	Can you eat chick- pease?
8688	Can you match me with a rival?
8688	Can you suggest anything?
8688	Come now?
8688	Come then, what must be done?
8688	Come, are you of honest parentage?
8688	Come, come, what are you asking for these two crests?
8688	Come, how is that, eh?
8688	Come, let us see, whose are these oracles?
8688	Come, outfence him with some wheelwright slang?
8688	Come, what are the male quadrupeds?
8688	Come, what are you waiting for?
8688	Come, what do you wish to say?
8688	Come, what is it?
8688	Come, what was the thing I taught you first?
8688	Come, what''s the best to give you to eat?
8688	Come, who wishes to take the charge of her?
8688	Come, will you do it-- yes or no?
8688	Could any man''s back and loins stand such a strain?
8688	Crates,[73] again, have you done hounding him with your rage and your hisses?
8688	Dear boy, will you vote for peace?
8688	Demos, do you see this stewed hare which I bring you?
8688	Dicaeopolis, will you buy some nice little porkers?
8688	Did you hear him?
8688	Did you mutter over the thing sufficiently through the night, spout it along the street, recite it to all you met?
8688	Did you not put enough strain on your breeches at Salamis?
8688	Did you see any other man besides yourself strolling about in heaven?
8688	Do n''t I look like a diviner preparing his mystic fire?
8688	Do n''t the men grow old too?
8688	Do n''t you feel sad and sorry because the fathers of your children are far away from you with the army?
8688	Do n''t you know all that a man should know, who is distinguished for his wisdom and inventive daring?
8688	Do n''t you know that Zeus has decreed death for him who is surprised exhuming Peace?
8688	Do n''t you pity the poor child?
8688	Do we not administer the budget of household expenses?
8688	Do you beat your own father?
8688	Do you consent to my telling the spectators of our troubles?
8688	Do you forget who you are?
8688	Do you hear that?
8688	Do you hear?
8688	Do you hesitate?
8688	Do you know what the oracle intends to say?
8688	Do you know what you had best do?
8688	Do you mean those of the beggar Philoctetes?
8688	Do you not hear them wheedling you, mighty god?
8688	Do you really wish to know the truth of celestial matters?
8688	Do you remember the time when silphium[100] was so cheap?
8688	Do you see how good it is to learn?
8688	Do you see that little door and that little house?
8688	Do you see these tiers of people?
8688	Do you see this, poor fellow?
8688	Do you see what you are doing; is not the female pigeon called the same as the male?
8688	Do you see?
8688	Do you take me for a fool then?
8688	Do you then believe there are gods?
8688	Do you think I have been long?
8688	Do you think I would sell my rump for a thousand drachmae?
8688	Do you turn your nose towards the cesspools?
8688	Do you understand that?
8688	Do you understand what he says?
8688	Do you understand, that, thanks to us, you will be loaded with benefits?
8688	Do you want me to perjure myself?
8688	Do you want to fight this four- winged Geryon?
8688	Do you want to know who I am?
8688	Do you wish that this election should even now be a success for you?
8688	Does any such being as Zeus exist?
8688	Does not the sum borrowed go on growing, growing every month, each day as the time slips by?
8688	Does that astonish you?
8688	Does the mind attract the sap of the water- cress?
8688	Dost thou hesitate and art thou fully steeped in Euripides?
8688	Dost thou not see this, that our cities will soon be but empty husks?
8688	Even if I have borrowed before witnesses?
8688	Exists there a mortal more blest than you?
8688	First of all, how is Sophocles?
8688	First, what are you doing up there?
8688	Firstly, what school did you attend when a child?
8688	For ready- money or in wares from these parts?
8688	For what purpose?
8688	For what sum will you sell them?
8688	Friends, do you hear the sacred formula?
8688	Go, ninny, blow yourself out with water; do you dare to accuse wine of clouding the reason?
8688	Good day, Lysistrata; but pray, why this dark, forbidding face, my dear?
8688	Good gods, what am I going to do with this fine ten- minae breast- plate, which is so splendidly made?
8688	Has anyone spoken yet?
8688	Has he done eating?
8688	Has he got one of our children in his house?
8688	Has no existence?
8688	Has the lash rained an army of its thongs on you and laid your back waste?"
8688	Have I robbed you of anything?
8688	Have we got back to the days of the festivals of Zeus Polieus,[552] to the Buphonia, to the time of the poet Cecydes[553] and the golden cicadas?
8688	Have you a natural gift for speaking?
8688	Have you any memory?
8688	Have you bored your friends enough with it?
8688	Have you decreed some mad expedition?
8688	Have you ever seen a beautiful, transparent stone at the druggists, with which you may kindle fire?
8688	Have you ever seen chastity of any use to anyone?
8688	Have you ever seen it raining without clouds?
8688	Have you forgotten how Periclides,[463] your own countryman, sat a suppliant before our altars?
8688	Have you got hold of anything?
8688	Have you gotten swellings in the groin with your journey?
8688	Have you not always shown that blatant impudence, which is the sole strength of our orators?
8688	Have you not routed him totally in this duel of abuse?
8688	Have you not sometimes seen clouds in the sky like a centaur, a leopard, a wolf or a bull?
8688	Have you not understood me then?
8688	Have you one word to say for yourselves?
8688	Have you reached such a pitch of madness that you believe those bilious fellows?
8688	Have you then such a good opinion of yourself?
8688	He has a self- important look; is he some diviner?
8688	Him?
8688	How are things going at Sparta now?
8688	How can I obey?
8688	How can all these fine distinctions, these subtleties be learned?
8688	How can one ever get out of an accusation with such a tone, summon witnesses or touch or convince?
8688	How can you make me credit that?
8688	How could I express my thoughts with the pomp of Euripides?
8688	How else?
8688	How else?
8688	How hold sway over a body of spectators, who were at the same time judges?
8688	How many times round the track is the race for the chariots of war?
8688	How now, are you afraid?
8688	How now, wretched man?
8688	How pray?
8688	How satisfy a public made up of so many and such diverse elements, so sharply contrasted by birth, fortune, education, opinion, interest?
8688	How shall I act here so that the spectators shall approve my judgment?
8688	How shall I manage it?
8688	How shall we set about removing these stones?
8688	How so, pray?
8688	How so?
8688	How so?
8688	How then did Cleonymus behave in fights?
8688	How then, if justice exists, was Zeus not put to death for having put his father in chains?
8688	How will that be, pray?
8688	How will you be able to learn then?
8688	How would you gain by that?
8688	How your lips quiver with the famous,"What have you to say now?"
8688	How"in front of Pylos"?
8688	How, varlet?
8688	How, you cursed animal, could the wolf ever unite with the sheep?
8688	How?
8688	How?
8688	How?
8688	How?
8688	How?
8688	How?
8688	How?
8688	How?
8688	I admire your inventive genius; but, where is he?
8688	I call you, Myrrhiné, Myrrhiné; will you not come?
8688	I may not denounce our enemies?
8688	I see another herald running up; what news does he bring me?
8688	I shall then be but half alive?
8688	I used to linger around the cooks and say to them,"Look, friends, do n''t you see a swallow?
8688	I wonder what then would you say, if you knew another of Socrates''contrivances?
8688	I?
8688	If Zeus strikes at the perjurers, why has he not blasted Simon, Cleonymus and Theorus?
8688	If anchovies are so cheap, what need have we of peace?
8688	If not, what use is his science to me?
8688	If you do not devour me?
8688	If you met Amynias, how would you hail him?
8688	If you were condemned to pay five talents, how would you manage to quash that verdict?
8688	If, when summoned to court, you were in danger of losing your case for want of witnesses, how would you make the conviction fall upon your opponent?
8688	In short, where are they then?
8688	In the name of all the gods, what is that?
8688	In what way does this concern me?
8688	In what way, an it please you?
8688	In what way, an it please you?
8688	In what way?
8688	Into Simonides?
8688	Is Euripides at home?
8688	Is he crazy?
8688	Is it a feather?
8688	Is it not I who curbed Gryttus,[96] the filthiest of the lewd, by depriving him of his citizen rights?
8688	Is it not Straton?
8688	Is it not a shame?
8688	Is it not a sin and a shame to see them carding and winding the State, these women who have neither art nor part in the burdens of the War?
8688	Is it not plain, that''tis Zeus hurling it at the perjurers?
8688	Is it not to convict him from the outset?
8688	Is it possible, Demos, to love you more than I do?
8688	Is it salt that you are bringing?
8688	Is it the filthy dress of the lame fellow, Bellerophon?
8688	Is it the god Pan''s doing?
8688	Is it then a smell like a soldier''s knapsack?
8688	Is it to cremate yourself?
8688	Is it true, what they tell us, that men are turned into stars after death?
8688	Is it true?
8688	Is that a little sow, or not?
8688	Is that not enough?
8688	Is that you, master?
8688	Is the moralist to despair and throw away his pen, because in so many cases his voice finds no echo?
8688	Is there anything worse than to have such a character?
8688	Is there then a day of the old and the new?
8688	Is this not a scandal?
8688	Is this not sufficient to drive one to hang oneself?
8688	Is"pour again"in the oracle?
8688	Knights, are you helping them?
8688	LYSISTRATA How so-- not the same thing?
8688	Lacedaemon?
8688	Let me bethink me, what is the most heroic?
8688	Let me see of what value to me have been these few pleasures?
8688	Let us see then, what is there in yours?
8688	Let us see, who of you is steady enough to be trusted by the Senate with the care of this charming wench?
8688	Listen to you?
8688	Lysistrata, say, what oath are we to swear?
8688	MAGISTRATE You?
8688	Master, have you got garlic in your fist, I wonder?
8688	Mortal, what do you want with me?
8688	Must I have him certificated for lunacy, or must I order his coffin?
8688	Must I leave my wool to spoil then?
8688	Must you have recourse to such jackanapes''tricks to supplant me?
8688	My father?
8688	My father?
8688	Myrrhiné, my little darling Myrrhiné, what are you saying?
8688	No one?
8688	Nor doubtless to Enyalius?
8688	Nothing is more pleasing, when the rain is sprouting our sowings, than to chat with some friend, saying,"Tell me, Comarchides, what shall we do?
8688	Now tell me, would not the women have done best to come?
8688	Now what will you say, if I beat you even on this point?
8688	Now, I am bound to start for Salamis; will you make it convenient to go up to- night to make her fastening secure?"
8688	Now, what tatters_ does_ he want?
8688	Now, where is the gentle goddess Peace?
8688	Now, why not first put down our loads here, then take a vine- branch, light it at the brazier and hurl it at the gate by way of battering- ram?
8688	Now, why should he do that?
8688	Of Phoenix, the blind man?
8688	Of the Odomanti?
8688	Of the dactyl?
8688	Of what King?
8688	Of what greedy fist?
8688	Of which reasonings?
8688	Of which statue?
8688	Officer, where are you got to?
8688	Oh, Triptolemus and Ceres, do ye thus forsake your own blood?
8688	Oh, indeed, a''skytalé,''is it?
8688	Oh, too credulous son of Cecrops,[116] do you accept that as a glorious exploit?
8688	On what day?
8688	On what terms?
8688	Once more, will you not let me speak?
8688	Our advocates, what are they?
8688	Over what?
8688	Own myself vanquished on a point like this?
8688	Phaleric anchovies, pottery?
8688	Poor little lad(_ addressing his penis_), how am I to give you what you want so badly?
8688	Pots of green- stuff[354] as we do to poor Hermes-- and even he thinks the fare but mean?
8688	Pray, what for?
8688	Prithee, tell me, what is it?
8688	Prytanes, will you let me be treated in this manner, in my own country and by barbarians?
8688	Rash reprobate, what do you propose doing?
8688	Really and truly?
8688	Refrain from what?
8688	Say on, what are your orders?
8688	Say, where shall I find the Senate and the Prytanes?
8688	Shall I pursue them at law or shall I...?
8688	Shall I really ever see such happiness?
8688	Shall I repeat the words?
8688	Shall I tell you what has happened to you?
8688	Shall not the air, which is boundless, produce these mighty claps of thunder?
8688	Shall we wager and submit the matter to Lamachus, which of the two is the best to eat, a locust or a thrush?
8688	Shameless as you may be, will you dare to show your face to the spectators?
8688	She asks, what will be the result of such a choice of the city?
8688	So Zeus, it seems, has no existence, and''tis the Whirlwind that reigns in his stead?
8688	So this is why you have lost your cloak?
8688	So you would pay ten minae[382] for a night- stool?
8688	So, you bite your lips, and shake your heads, eh?
8688	Socrates asked Chaerephon,"How many times the length of its legs does a flea jump?"
8688	Socrates, would you sacrifice me, like Athamas?
8688	Speak out, Laconians, what is it brings you here?
8688	Speak, Marilades, you have grey hair; well then, have you ever been entrusted with a mission?
8688	Stop, stay the hateful strife, be reconciled; what hinders you?
8688	Strymodorus, who would ever have thought it?
8688	Suppose I let fly a good kick at you?
8688	Suppose one of us were to break a stick across their backs, eh?
8688	Suppose that a Lacedaemonian had seized a little Seriphian[216] dog on any pretext and had sold it, would you have endured it quietly?
8688	Take back, take back your viands; for a thousand drachmae I would not give a drop of peace; but who are you, pray?
8688	Tell me, Hermes, my master, do you think it would hurt me to fuck her a little, after so long an abstinence?
8688	Tell me, Socrates, I pray you, who are these women, whose language is so solemn; can they be demigoddesses?
8688	Tell me, if I prove thoroughly attentive and learn with zeal, which of your disciples shall I resemble, do you think?
8688	Tell me, is it not right, that in turn I should beat you for your good?
8688	Tell me, my dear, what are your feelings with regard to them?
8688	Tell me, of all the sons of Zeus, who had the stoutest heart, who performed the most doughty deeds?
8688	Tell me, pray, what is that?
8688	Tell me, was it on the market- place or near the gates that you sold your sausages?
8688	Tell me, what is War preparing against us?
8688	Tell me, what is the Paphlagonian doing now?
8688	Tell me, what is this?
8688	Tell me, you little good- for- nothing, are you singing that for your father?
8688	Tell us, pray; what, not a word?
8688	Tell us, tell us, what is it?
8688	That dearest darling?
8688	That is what you assuredly would have done, and would not Telephus have done the same?
8688	The measures, the rhythms or the verses?
8688	The same for both?
8688	Then I am to snap up wisdom much as a dog snaps up a morsel?
8688	Then are we actually to believe that the necessity of his profession as a comic poet alone drove him into the faction of the malcontents?
8688	Then money is the cause of the War?
8688	Then trough is of the same gender as Cleonymus?
8688	Then what should I sing?
8688	Then what should be done?
8688	Then what_ do_ you want to know?
8688	Then who is that star I see over yonder?
8688	Then why do you turn away like that, and hold your cloak out from your body?
8688	Then why this helmet, pray?
8688	These women, have they made din enough, I wonder, with their tambourines?
8688	These women, these enemies of Euripides and all the gods, shall I do nothing to hinder their inordinate insolence?
8688	Those in which I rigged out Aeneus[209] on the stage, that unhappy, miserable old man?
8688	Thus, poor fool, the sea, that receives the rivers, never grows, and yet you would have your money grow?
8688	Thus, when I throw forth some philosophical thought anent things celestial, you will seize it in its very flight?
8688	To what part of the earth?
8688	To whom are you sacrificing?
8688	To whom?
8688	Trygaeus, where is Trygaeus?
8688	Two dealers, eh?
8688	Very well then, but how am I going to descend?
8688	Was I then so stupid and such a dotard?
8688	Was it hot?
8688	Was not the legislator who carried this law a man like you and me?
8688	We must refrain from the male organ altogether.... Nay, why do you turn your backs on me?
8688	Well then, Demos, say now, who has treated you best, you and your stomach?
8688	Well then, what must we do now?
8688	Well, how are things at Megara?
8688	Well, what is it you have there then?
8688	Well, what oath shall we take then?
8688	Well, what then?
8688	Well, what?
8688	Well?
8688	Well?
8688	Well?
8688	Were you not yourself in those days quite red in the gills with farting?
8688	What about?
8688	What ails you?
8688	What allies, I should like to know?
8688	What am I to do with them?
8688	What am I up to?
8688	What are these?
8688	What are they like then?
8688	What are they?
8688	What are you laughing at?
8688	What are you saying now?
8688	What are you then?
8688	What are you up to?
8688	What are you up to?
8688	What can I do in the matter?
8688	What can your drinking do to help us?
8688	What connection is there between Erectheus, the jays and the dog?
8688	What connection is there between a galley and a dog- fox?
8688	What connection?
8688	What could be better?
8688	What did he contrive, to secure you some supper?
8688	What do I bid?
8688	What do the hooked claws mean?
8688	What do they call themselves?
8688	What do they like most?
8688	What do want crying this gait?
8688	What do you bid for them?
8688	What do you lack more?
8688	What do you mean?
8688	What do you prefer?
8688	What do you propose to do then, pray?
8688	What do you purport doing?
8688	What do you say?
8688	What do you see?
8688	What do you think he will do?
8688	What do you think they resemble?
8688	What do you want of me?
8688	What do you want?
8688	What does he mean by that?
8688	What does he say?
8688	What does it mean?
8688	What does it say?
8688	What does the beetle mean?"
8688	What does the god mean, then?
8688	What else?
8688	What fate befell Magnes,[67] when his hair went white?
8688	What fitter theme for our Muse, at the close as at the beginning of his work, than this, to sing the hero who drives his swift steeds down the arena?
8688	What for?
8688	What for?
8688	What for?
8688	What for?
8688	What gives him such audacity?
8688	What good indeed?
8688	What grounds have you for condemning hot baths?
8688	What harm have I done you?
8688	What has happened to you?
8688	What has happened to you?
8688	What has that to do with the old day and the new?
8688	What have we here?
8688	What have you to say, then?
8688	What ill has Tlepolemus done you?
8688	What is Phidippides going to say?
8688	What is going to happen, friends?
8688	What is his dress like, what his manner?
8688	What is it I owe?
8688	What is it all about?
8688	What is it then?
8688	What is it then?
8688	What is it you fear then?
8688	What is it, old greybeard?
8688	What is it?
8688	What is it?
8688	What is it?
8688	What is it?
8688	What is it?
8688	What is that used for?
8688	What is that?
8688	What is the matter with you, father, that you groan and turn about the whole night through?
8688	What is the matter?
8688	What is the matter?
8688	What is the matter?
8688	What is the most important business you wish to inform us about?
8688	What is the reason of it all?
8688	What is the thunder then?
8688	What is there in that to make you laugh?
8688	What is there in that to surprise you?
8688	What is there then?
8688	What is this I see, ye wretched old men?
8688	What is this fable you are telling me?
8688	What is this?
8688	What is to be done with this trumpet, for which I gave sixty drachmae the other day?
8688	What is wheat selling at?
8688	What is your next bidding?
8688	What kind of animal is interest?
8688	What makes you so bold as to dare to speak to my face?
8688	What matters that I was born a woman, if I can cure your misfortunes?
8688	What mean you by these silly tales?
8688	What means this Chalcidian cup?
8688	What medimni?
8688	What money?
8688	What oath?
8688	What oracle ordered you to burn these joints of mutton in honour of the gods?
8688	What other news of Megara?
8688	What other oath do you prefer?
8688	What other victim do you prefer then?
8688	What plague have we here?
8688	What price then is paid for forage by Boeotians?
8688	What proof have you?
8688	What rags do you prefer?
8688	What rampart, my dear man?
8688	What reason have they for treating us so?
8688	What reason have you for thus dallying at the door?
8688	What sacrifice is this?
8688	What say you, all here present?
8688	What shall we do to her?
8688	What shall we do to her?
8688	What then will become of Clisthenes and of Strato?
8688	What then will you say when you see the thrushes roasting?
8688	What then?
8688	What then?
8688	What think you?
8688	What use calling upon Zeus?
8688	What was it then?
8688	What was the first thing?
8688	What was your device?
8688	What we all want, is to be abed with our wives; how should our allies fail to second our project?
8688	What were they doing up there?
8688	What will become of me?
8688	What will you give?
8688	What will you offer then?
8688	What words strike my ear?
8688	What would Marpsias reply to this?
8688	What would you have?
8688	What''s it all about?
8688	What''s that to you?
8688	What''s that you say?
8688	What, I?
8688	What, a man?
8688	What?
8688	What?
8688	What?
8688	What?
8688	What?
8688	What_ do_ you bring then?
8688	Whatever do you want such a thing as that for?
8688	When his trouble first began to seize him, he said to himself,"By what means could I go straight to Zeus?"
8688	Whence comes this cry of battle?
8688	Whence has sprung this accursed swarm of Cheris[246] fellows which comes assailing my door?
8688	Where are you going?
8688	Where are you running to?
8688	Where are you, Strepsiades?
8688	Where can another seller be found, is there ever a one left?
8688	Where has he gone to then?
8688	Where have you ever seen cold baths called''Baths of Heracles''?
8688	Where is Amphitheus?
8688	Where is Cynalopex?
8688	Where is he, this unknown foe?
8688	Where is he?
8688	Where is my officer?
8688	Where is my other officer?
8688	Where is our Usheress?
8688	Where is the king of the feast?
8688	Where is the man who demands money?
8688	Where is the table?
8688	Where?
8688	Where?
8688	Wherein will that profit me?
8688	Which science of all those you have never been taught, do you wish to learn first?
8688	Which would you prefer?
8688	Which?
8688	Who am I?
8688	Who are all my creditors?
8688	Who are they?
8688	Who are you then?
8688	Who are you?
8688	Who are you?
8688	Who are you?
8688	Who asks to speak?
8688	Who causes the rain to fall?
8688	Who dares do this thing?
8688	Who ever saw an oxen baked in an oven?
8688	Who has mutilated their tools like this?
8688	Who himself?
8688	Who is here?
8688	Who is it?
8688	Who is this that dares to pass our lines?
8688	Who is this?
8688	Who is to speak first?
8688	Who is your father then?
8688	Who rules now in the rostrum?
8688	Who was her greatest foe here?
8688	Who was it then?
8688	Who will be my ally?
8688	Who will get us out of this mess?
8688	Who''s there?
8688	Whose are these goods?
8688	Why a chaplet?
8688	Why afflict Lysistratus with our satires on his poverty,[134] and Thumantis,[135] who has not so much as a lodging?
8688	Why did you not say so then, instead of egging on a poor ignorant old man?
8688	Why do you call me?
8688	Why do you come?
8688	Why do you embrace me?
8688	Why do you not hold yourself worthy?
8688	Why does not the work advance then?
8688	Why give me such pain and suffering, and yourself into the bargain?
8688	Why not leave me to wash my tripe and to sell my sausages instead of making game of me?
8688	Why not saddle Pegasus?
8688	Why not?
8688	Why not?
8688	Why should you call me?
8688	Why so?
8688	Why then did you light such a guzzling lamp?
8688	Why then do the magistrates have the deposits paid on the last of the month and not the next day?
8688	Why then drivel as if you had fallen from an ass?
8688	Why these cries?
8688	Why these pale, sad looks?
8688	Why, certainly I have, but what then?
8688	Why, is there not the harbour of Cantharos at the Piraeus?
8688	Why, then, does the oracle not say dog instead of dog- fox?
8688	Why, what are you astonished at?
8688	Why, what has happened?
8688	Why, where am I likely to be going across the sky, if it be not to visit Zeus?
8688	Why, where are they?
8688	Why, where has she gone to then?
8688	Why?
8688	Will anything that it behoves a wise man to know escape you?
8688	Will no one open?
8688	Will the Great King send us gold?
8688	Will the rhythms supply me with food?
8688	Will they eat them?
8688	Will ye all take this oath?
8688	Will you dare to swear by the gods that you owe me nothing?
8688	Will you never stop fooling the Athenians?
8688	Will you not bury that right away and pile a great heap of earth upon it and plant wild thyme therein and pour perfumes on it?
8688	Will you not even now let the strangers alone?
8688	Will you not let me speak?
8688	Will you obey me ever so little?
8688	With good wine, no doubt?
8688	With what end in view have they seized the citadel of Cranaus,[425] the sacred shrine that is raised upon the inaccessible rock of the Acropolis?
8688	Women, children, have you not heard?
8688	Would you deny the debt on that account?
8688	Would you like me to scent you?
8688	Yes, indeed, I see him; but who is it?
8688	You are but a mendicant and you dare to use language of this sort?
8688	You believe so?
8688	You do not reckon them masculine?
8688	You have become a lion and I never knew a thing about it?
8688	You have brought back nothing?
8688	You have thrown it?
8688	You love me?
8688	You really want to know?
8688	You really will not, Acharnians?
8688	You say no, do you not?
8688	You will not give me any meat?
8688	You will not hear me?
8688	You will not repay?
8688	You will say that Sparta was wrong, but what should she have done?
8688	You, Lysistrata, you who are leader of our glorious enterprise, why do I see you coming towards me with so gloomy an air?
8688	You?
8688	Your country?
8688	Your father?
8688	Your mind is on drink intent?
8688	Your name?
8688	Zeus, what art thou going to do for our people?
8688	Zeus,"he cries,"what are thy intentions?
8688	[ 177] Will you give me back my garlic?
8688	[ 208] And why dress in these miserable tragic rags?
8688	[ 248] What do you bring?
8688	[ 367] What is he going to tell us?
8688	[ 409] Now, what are you staring at, pray?
8688	[ 424] But why do we stand here with arms crossed?
8688	[ 42] Did you drink enough water to inspire you?
8688	[ 490] But why do they look so fixedly on the ground?
8688	[ 494] And where is Lacedaemon?
8688	[ 558] And yet who was braver than he?
8688	[ 80] Are you not rowing?"
8688	_ Her_?
8688	_ You_ do?
8688	a Megarian?
8688	a braggart''s?
8688	about what?
8688	accursed harlot, what do you mean to do here with your water?
8688	am I not free- born too?
8688	and furthermore, had she a friend who exerted himself to put an end to the fighting?
8688	and how was I then?
8688	and the safety of the city?
8688	and yet you have not left off white?
8688	are such exaggerations to be borne?
8688	are we to let ourselves be bested by a mob of women?
8688	are you asleep?
8688	are you blaming us for not having exposed you according to custom?
8688	are you for running away?
8688	are you reflecting?
8688	bewept Adonis enough upon their terraces?
8688	but what names do you want me to give them?
8688	but what other measures do you wish to take?
8688	but what shall I be, when you see me presently dressed for the wedding?
8688	can it be right to beat a father?
8688	citizens of Argos, do you hear what he says?
8688	do n''t shout, I beg you, dear little Hermes.... And what are you doing, comrades?
8688	do n''t you see, little fool, that then twice the food would be wanted?
8688	do you dare to jeer me?
8688	do you hear him?
8688	do you love me?
8688	do you not at every raid grub up the ground with your pikes to pull out every single head?
8688	do you not heed the herald?
8688	do you see that armourer yonder coming with a wry face?
8688	do you take away your son or do you wish me to teach him how to speak?
8688	do you want to make yourself vomit with this feather?
8688	do you wipe with both hands?
8688	does any of you recognize him?
8688	does that not please you?
8688	fellow, what countryman are you?
8688	great baboon, with such a beard do you seek to play the eunuch to us?
8688	has it not done me ills enough?
8688	how am I to pay the wages of my young foxes?
8688	how did you come here?
8688	how get the better of these ferocious creatures?
8688	how shall I give tongue to my joy and sufficiently praise you?
8688	how?
8688	if I say_ him_, do I make the_ trough_ masculine?
8688	in the name of the gods, are you purposing to assault me then?
8688	in the name of the gods, what possesses you?
8688	is it not so?
8688	is our Father, Zeus, the Olympian, not a god?
8688	is that not a sow then?
8688	looking for a tavern, I suppose, eh?
8688	must I really and truly die?
8688	must your body be free of blows, and not mine?
8688	my dears, methinks I see fire and smoke; can it be a conflagration?
8688	my good friend, did you have a good journey?
8688	my poor fellow, what is your condition?
8688	now what countrywomen may they be?
8688	of the earth, did you say?
8688	of what country, then?
8688	shall the men be underneath?
8688	shall we stop their cackle?
8688	the children are to weep and the fathers go free?
8688	to what god are you offering it?
8688	torch of sacred Athens, saviour of the Islands, what good tidings are we to celebrate by letting the blood of the victims flow in our market- places?
8688	twelve minae to Pasias?
8688	venerated goddess, who givest us our grapes, where am I to find the ten- thousand- gallon words[306] wherewith to greet thee?
8688	was this the way you robbed me?
8688	what Zeus?
8688	what are you doing?
8688	what are you doing?
8688	what are you drawing there?
8688	what are you going to say?
8688	what are you proposing to do?
8688	what bird''s?
8688	what can be done?
8688	what country are those animals from?
8688	what debt comes next, after that of Pasias?
8688	what do those cries mean?
8688	what do you call it?
8688	what do you reckon to sing?
8688	what does that matter to merry companions in their cups?
8688	what has happened to you?
8688	what have you got there so hard?
8688	what is this I hear?
8688	what is to be done?
8688	what is to become of us, wretched mortals that we are?
8688	what kind of bird is this?
8688	what matter of that?
8688	what says the oracle?
8688	what use of words?
8688	what will become of me?
8688	what would you do?
8688	what''s that you say?
8688	where did you discover them, pray?
8688	where is the doorkeeper?
8688	where must I bring my aid?
8688	where must I sow dread?
8688	where shall I find it?
8688	whither away so fast?
8688	who is burning down our house?
8688	who is this man, crowned with laurel, who is coming to me?
8688	who is this whining fellow?
8688	who wants me to uncase my dreadful Gorgon''s head?
8688	who will buy them?
8688	why art thou silent?
8688	why do you cry so?
8688	why should I dally thus instead of rapping at the door?
8688	why these tears?
8688	will daylight never come?
8688	will these nights never end?
8688	will you hear them squeal?
8688	will you kill this coal- basket, my beloved comrade?
8688	wo n''t the crests go any more, friend?
8688	wo n''t you come back home?
8688	would you mock me?
8688	would you not say him for Cleonymus?
8688	you declare war against birds?
8688	you down there, what are you after now?
8688	you fellow on the roof, what are you doing up there?
8688	you have the nature of a dog and you dare to fight a cynecephalus?
8688	you start, do you?
8688	you turn away your face?
8688	you would leave me, you would vanish into the sky, you would go to the crows?
8688	your name?
14484	''Tis hard that I, far- toiling voyager, Crossed by some evil wind, Can not the haven find, Nor catch his form that flies me, where?
14484	(_ to_ ANTIGONE) And thou,--no prating talk, but briefly tell, Knew''st thou our edict that forbade this thing?
14484	--''Faithfulness to whom?''
14484	... II 2 The cause then of my cry Was coming all too nigh:( Doth the clear nightingale lament for nought?)
14484	1 Where is he?
14484	A shepherd wast thou, and a wandering hind?
14484	A. Toil upon toil brings toil, And what save trouble have I?
14484	Above there, or below?
14484	Aias, dear brother, comfort of mine eye, Hast thou then done even as the rumour holds?
14484	Aias, my lord, what act is in thy mind?
14484	Alas, shalt thou be seen Graced with mine arms amongst Achaean men?
14484	Alas, what shall I say to him?
14484	Am I a fool, or do I truly hear Lament new- rising from our master''s home?
14484	Am I again deceived?
14484	Am I not vile?
14484	Am I permitted?
14484	Am I ruled by Thebes?
14484	Am I the man to spurn at Heaven''s command?
14484	Am I to speak?
14484	Am I undone?
14484	Among whom?
14484	And Aias was thy foeman?
14484	And I, Shall I bide here till thou com''st forth?
14484	And Nestor, my old friend, good aged man, Is he yet living?
14484	And are thine eyes 2 Sightless?
14484	And art thou bent on truth in the reply?
14484	And art thou not ashamed, acting alone?
14484	And could a mother''s heart be steeled to this?
14484	And did they certainly report him dead?
14484	And did this prophet then profess his art?
14484	And finds the sufferer now some pause of woe?
14484	And hadst thou ever hoped the Gods would care For mine affliction, and restore my life?
14484	And hadst thou there acquaintance of this man?
14484	And hath Creon sent, Pitying my sorrows, mine own children to me Whom most I love?
14484	And have they so determined on my life?
14484	And have ye dared to give Mine arms to some man else, unknown to me?''
14484	And how is he not here, if all be well?
14484	And how was she detected, caught, and taken?
14484	And in what modern writing is more of the wisdom of life condensed than in the History of Thucydides?
14484	And is he now at hand within the house?
14484	And is he still alive for me to see?
14484	And is not lying shameful to thy soul?
14484	And is there none to succour or prevent?
14484	And is this in act?
14484	And is this thine intent?
14484	And know''st thou not whom thou behold''st in me, Young boy?
14484	And may one touch and handle it, and gaze With reverence, as on a thing from Heaven?
14484	And now The General''s proclamation of to- day-- Hast thou not heard?--Art thou so slow to hear When harm from foes threatens the souls we love?
14484	And now This gory venom blackly spreading bane From Nessus''angry wound, must it not cause The death of Heracles?
14484	And now why vaunt the deeds that won the day, When these dear maids will tell them in thine ear?
14484	And shall not men be taught the temperate will?
14484	And shar''st with her dominion of this realm?
14484	And since the event how much of time hath flown?
14484	And they, Thy brethren, what of them?
14484	And thou, poor helpless crone, didst see this done?
14484	And to what Power thus consecrate?
14484	And was I then, By mine own edict branded thus, to look On Theban faces with unaltered eye?
14484	And was there none, no fellow traveller, To see, and tell the tale, and help our search?
14484	And were the eyes and spirit not distraught, When the tongue uttered this to ruin me?
14484	And what desire or quest hath brought thee hither?
14484	And what hast thou determined for her death?
14484	And what hath brought thee, old Tirésias, now?
14484	And what was Atreus, thine own father?
14484	And when I have gotten this unpolluted draught?
14484	And when leaf- shadowed Earth has drunk of this, What follows?
14484	And when the father saw him, With loud and dreadful clamour bursting in He went to him and called him piteously:''What deed is this, unhappy youth?
14484	And when they banished me, stood''st firm to shield me, What news, Ismene, bring''st thou to thy sire To day?
14484	And where didst thou come near him and stand by?
14484	And where didst thou inhabit with thy flock?
14484	And where is he who rules this country, sirs?
14484	And where is his poor body''s resting- place?
14484	And where, then, is the promise thou hast given?
14484	And wherefore hast thou darted forth?
14484	And whither must we go?
14484	And who That saw thee hurrying forth to certain death Would not bewail thee, brother?
14484	And who is he that I should say him nay?
14484	And who the slain?
14484	And who will carry that?
14484	And who will marry you?
14484	And who would dare reject his proffered good?
14484	And who, by Heaven, are they?
14484	And wilt thou gather the appointed wood?
14484	And wilt thou honour such a pestilent corse?
14484	And wilt thou sever her from thine own son?
14484	And wilt thou then Sail to befriend them, pressing me in aid?
14484	And wouldst thou have us gentle to such friends?
14484	And yet What am I asking?
14484	Another gave me, then?
14484	Antigone, child of the old blind sire, What land is here, what people?
14484	Are my woes lessening?
14484	Are none Mourning for loss of fathers but yourself?
14484	Are they set forth To please the Atridae, Phoenix and the rest?
14484	Are ye come to add Some monster evil to my mountainous woe?
14484	Are ye the men to tell me where to find The mansion of the sovereign Oedipus?
14484	Art not ashamed To look on him that sued to thee for shelter?
14484	Art not more tender of the life thou hast?
14484	Art silent?
14484	Art thou Orestes?
14484	Art thou he indeed, That didst preserve Orestes and myself From many sorrows?
14484	Art thou he?
14484	Art thou mad, unhappy one, to laugh Over thine own calamity and mine?
14484	Art thou silent?
14484	Art thou then so resolved, O brother mine?
14484	Art thou to hear it?
14484	Art thou to probe the seat of mine annoy?
14484	Art thou, too, wroth with the all- pestilent sons Of Atreus?
14484	As fearing what reverse Prophetically told?
14484	At home, afield, or on some foreign soil?
14484	Because you missed me?
14484	Both may be equal yonder; who can tell?
14484	But I fain would learn What wrong is that you speak of?
14484	But I would first Learn from thee who of men hath sent thee forth?
14484	But for our errand to- day Behoves thee, master, to say Where is the hearth of his home; Or where even now doth he roam?
14484	But grant thy speech were sooth, and all were done In aid of Menelaüs; for this cause Hadst thou the right to slay him?
14484	But have my miseries a measure?
14484	But how Can this be lawful?
14484	But how shall I find matters there within?
14484	But how, if they should save thee afterward?
14484	But how?
14484	But now to hear of thee, who more distressed?
14484	But of mortals here That soothsayers are more inspired than I What certain proof is given?
14484	But resolve me this: Hast dyed thy falchion deep in Argive blood?
14484	But tell Where is the pain- worn wight himself abroad?
14484	But tell me first what height Had Laius, and what grace of manly prime?
14484	But tell me what request Or what intelligence thou bring''st with thee?
14484	But the tale?
14484	But they, where are they?
14484	But what can I herein Avail to do or undo?
14484	But what more fatal than the lapse of rule?
14484	But when we ask,''Righteousness in what relation?''
14484	But where did Laius meet this violent end?
14484	But where is Aias to receive my word?
14484	But where is Teucer?
14484	But wherefore ask?
14484	But wherefore on the flock this violent raid?
14484	But who can hide evil that courts the day?
14484	But who could bear to see thee in this mind?
14484	But who that hears the deep oracular sound Of his dark words, will dare to follow thee?
14484	But who that is a woman could endure To dwell with her, both married to one man?
14484	But why come hither?
14484	But why desire it so?
14484	But why renew thy rage?
14484	But why these words?
14484	But, I may presume, Ye held an inquisition for the dead?
14484	By heaven I pray thee, did my father do this thing, Or was''t my mother?
14484	By illness coming o''er him, or by guile?
14484	By what certain sign?
14484	By whom?
14484	Came he near them?
14484	Came this device from Creon or thyself?
14484	Can aught be still more hateful to be seen?
14484	Can he be brought again immediately?
14484	Can hour outlasting hour make less or more Of death?
14484	Can it be poor Electra?
14484	Can it be so, my son, that thou art brought By mad distemperature against thy sire, On hearing of the irrevocable doom Passed on thy promised bride?
14484	Can it be well To pour forgetfulness upon the dead?
14484	Can it be, the offence of my disease Hath moved thee not to take me now on board?
14484	Can the eye so far deceive?
14484	Can this be famed Electra I behold?
14484	Can this be possible?
14484	Can this be truth I utter?
14484	Can ye behold this done And tamely hide your all- avenging fire?
14484	Can you describe him?
14484	Canst thou not Hear, and refuse to do what thou mislikest?
14484	Canst thou not be still?
14484	Child, art thou here?
14484	Child, hast thou heard what holy oracles He left with me, touching that very land?
14484	Child, what shall I do?
14484	Child, wherefore art thou come?
14484	Clear of this mischief, mean''st thou?
14484	Come, tell it o''er again,--said you ye brought My brother bound to aid you with his power?
14484	Corinthian friend, I first appeal to you: Was''t he you spake of?
14484	Could human thought have prophesied My name would thus give echo to mine ill?
14484	Could this be ventured by a woman''s hand?
14484	Dark instrument Of ever- hateful guile!--What hast thou done?
14484	Dates his valour from to day?
14484	Daughter Antigone, what is it?
14484	Daughter, what is coming?
14484	Daughter, what must I think, or do?
14484	Daunted by what fear Stayed ye me sacrificing to the God[2] Who guards this deme Colonos?
14484	Dead, or at rest in sleep?
14484	Dear friends, kind women of true Argive breed, Say, who can timely counsel give Or word of comfort suited to my need?
14484	Dear friends, what will ye do?
14484	Dear is that shore to me, dear is thy father O ancient Lycomedes''foster- child, Whence cam''st thou hither?
14484	Dear lady, by the Gods, Who is the stranger?
14484	Dear only saviour of our father''s house, How earnest thou hither?
14484	Dear son, whose voice disturbs us?
14484	Derived from Labdacus?
14484	Did I not tell thee so, long since?
14484	Did I not tell you this would come?
14484	Did fear of this make thee so long an exile?
14484	Did my sons hear?
14484	Did she give it thee?
14484	Did ye not hear it, friends?
14484	Did you not on oath Proclaim your captive for your master''s bride?
14484	Did you not say That she, on whom you look with ignorant eye, Was Iolè, the daughter of the King, Committed to your charge?
14484	Didst thou, then, recklessly aspire To brave kings''laws, and now art brought In madness of transgression caught?
14484	Do I hear Odysseus?
14484	Do I see thee with the marvellous bow?
14484	Do I talk idly, or is this the truth?
14484	Dost hear, Woe- burdened wanderer?
14484	Dost not perceive?
14484	Dost thou confess to have done this, or deny it?
14484	Dost thou find no comfort in my news?
14484	Dost thou inquire of him?
14484	Dost thou see?
14484	Doth he yet live?
14484	Doth the mind smart withal, or only the ear?
14484	Doth this delight them, or how went the talk?
14484	Doth this not argue an insensate sire?
14484	Ended he with peace divine?
14484	Even here?
14484	Farther?
14484	Fate- wearied Oedipus?
14484	Fate-- not thou-- hath sent My sire and mother to the home of death What wealth have I to comfort me for thee?
14484	Fear''st thou not the Achaeans in this act?
14484	Feel you not the justice of my speech?
14484	Find ye no merit there?
14484	First consider one thing well: Who would choose rule accompanied with fear Before safe slumbers with an equal sway?
14484	First of thy brother I beseech thee tell, How deem''st thou?
14484	Following what service?
14484	For if at home I foster rebels, how much more abroad?
14484	For some one,--but first tell me, whispering low Whate''er thou speakest,--who is this I see?
14484	For tell me, or be patient till I show, What should I gain by ceasing this my moan?
14484	For what end, daughter?
14484	For what transgression of Heaven''s ordinance?
14484	For when the eyes have looked their last How should sore labour vex again?
14484	For wherefore should the Centaur, for what end, Show kindness to the cause for whom he died?
14484	For whither wandering shall we find Hard livelihood, by land or over sea?
14484	For who Can make the accomplished fact as things undone?
14484	For whom could he himself be sailing forth?
14484	For whom to spend those gifts?
14484	Friendly, to hand me over to my foes?
14484	From both?
14484	From what didst thou release me or relieve?
14484	From whom hast thou heard this?
14484	Gain for the sons of Atreus, or for me?
14484	Gave you this man the child of whom he asks you?
14484	Had he scant following, or, as princes use, Full numbers of a well- appointed train?
14484	Had he some cause for fear?
14484	Had not he, Menelaüs, children twain, begotten of her Whom to reclaim that army sailed to Troy?
14484	Hadst thou a share in that adventurous toil?
14484	Hadst thou the face To bring thy boldness near my palace- roof, Proved as thou art to have contrived my death And laid thy robber hands upon my state?
14484	Hast caught my drift?
14484	Hast not even heard my name, Nor echoing rumour of my ruinous woe?
14484	Hast thou come, daughter?
14484	Hast thou had dealings with him?
14484	Hast thou let him go?
14484	Hast thou my child?
14484	Hast thou my sister for thine honoured queen?
14484	Hast thou thy wits, and knowest thou what thou sayest?
14484	Hath Phoebus so pronounced my destiny?
14484	Hath Trachis a magician of such might?
14484	Hath he borne that?
14484	Hath it not before oppressed thee?
14484	Hath mortal head Conceived a wickedness so bold?
14484	Hath thy trouble come?
14484	Have Atreus''sons felt thy victorious might?
14484	Have I not set my foot as firm and far?
14484	Have my arms caught thee?
14484	Have none of her companions breathed her name?
14484	Have they a lord, or sways the people''s voice?
14484	Have they given thee cause to grieve?
14484	Have we not Teucer, Skilled in this mystery?
14484	Have you no shame, to stir up private broils In such a time as this?
14484	Hear ye his words?
14484	Hear ye not Aias there, How sharp the cry that shrills from him?
14484	Here, or there?
14484	His loves ere now Were they not manifold?
14484	His own, or Creon''s?
14484	Hold fast continually, for who hath seen Zeus so forgetful of his own?
14484	Hold, till thou first hast made me clearly know, Is Peleus''offspring dead?
14484	How came it, when the minstrel- hound was here, This folk had no deliverance through thy word?
14484	How came she in thy charge?
14484	How can I do it, when my mother''s death And thy sad state sprang solely from this girl?
14484	How can I gainsay what I see?
14484	How can I prove a rebel to his mind Who thus exhorts me with affectionate heart?
14484	How can he bear it still?
14484	How can he range, Whose limb drags heavy with an ancient harm?
14484	How can his providence forsake his son?
14484	How can it heal to burn thee on the pyre?
14484	How can my father be no more to me Than who is nothing?
14484	How can one like me Desire of thee to touch an outlawed man, On whose dark life all stains of sin and woe Are fixed indelibly?
14484	How canst thou clear that sin?
14484	How caused?
14484	How could he live, whose life was thus consumed with moan?
14484	How could her single thought Contrive the accomplishment of death on death?
14484	How could that furrowing of thy father''s field Year after year continue unrevealed?
14484	How couldst thou bear Thus to put out thine eyes?
14484	How didst thou set forth?
14484	How do I know this?
14484	How dost thou know it?
14484	How durst thou then transgress the published law?
14484	How else, when neither war, nor the wide sea Encountered him, but viewless realms enwrapt him, Wafted away to some mysterious doom?
14484	How else, when the end Of stormy sickness brings no cheering ray?
14484	How first began the assault of misery?
14484	How groundless, if I am my parents''child?
14484	How if a princess, offspring of their King?
14484	How if thy thought be vain?
14484	How is it with you, brother?
14484	How mean''st thou by that word?
14484	How mean''st thou?
14484	How must one look in speaking such a word?
14484	How now, my son?
14484	How righteous, to release what thou hast ta''en By my device?
14484	How say you?
14484	How say you?
14484	How say you?
14484	How say''st thou?
14484	How shall I dare to front my father''s eye?
14484	How shall I speak the dreadful word?
14484	How shall ye live when ye have heard?
14484	How should I know him whom I ne''er Set eye on?
14484	How should I leave this substance for that show?
14484	How should this pain me, in pretence being dead, Really to save myself and win renown?
14484	How should this plead for pardon?
14484	How so?
14484	How so?
14484	How then can I desire to be a king, When masterdom is mine without annoy?
14484	How then should he escape me?
14484	How then should they require thee to go near, And yet dwell separate?
14484	How then?
14484	How to shield me, how to aid me?
14484	How was it?
14484	How was that?
14484	How wert thou so long deceived?
14484	How will he once endure to look on me, Denuded of the prize of high renown, Whose coronal stood sparkling on his brow?
14484	How with the wise wilt thou care?
14484	How, dear youth?
14484	How, if his eyes be not transformed or lost?
14484	How, stranger?
14484	How, then, friends, Can I be moderate, or feel the touch Of holy resignation?
14484	How, then?
14484	How, when the powers of will and thought are past, Should life be any more enthralled to pain?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	How?
14484	I 1 When shall arise our exile''s latest sun?
14484	I bid thee show, What journey is Alcmena''s child pursuing?
14484	I broke in with my word:''Aias, what now?
14484	I call thee daily-- wilt thou never come?
14484	I may not look on high, Nor to the tribe of momentary men.-- Oh, whither, then, Should it avail to fly?
14484	I pray thee, speak''st thou thus to anger me?
14484	I, who in this thy coming have beheld Thee dead and living?
14484	II 1 Who more acquainted with fierce misery, Assaulted by disasters manifest, Than thou in this thy day of agony?
14484	III 2 Doth not thy sense enlighten thee to see How recklessly Even now thou winnest undeservèd woe?
14484	If choice were given you, would you rather choose Hurting your friends, yourself to feel delight, Or share with them in one commingled pain?
14484	If honour to such lives be given, What needs our choir to hymn the power of Heaven?
14484	If this you do Be noble, why must darkness hide the deed?
14484	If thou fearest, Thou hast no cause-- for doubtfulness is pain, But to know all, what harm?
14484	If thou wert gone, what were my life to me?
14484	Ill boding harbinger of woe, what word Have thy lips uttered?
14484	In Greece, or in some barbarous country?
14484	In vain?
14484	Insolent, art thou here?
14484	Into what region are these wavering sounds Wafted on aimless wings?
14484	Is all forlorn?
14484	Is ancient Polybus not still in power?
14484	Is death thy destination for them both?
14484	Is he drawing nigh?
14484	Is he gone?
14484	Is he living, dost thou know?
14484	Is he too departed?
14484	Is it by chance, or heard she of her son?
14484	Is it she or no?
14484	Is it some lightning- bolt new- fallen from Zeus, Or cloud- born hail that is come rattling down?
14484	Is it thy choice now to go home with me?
14484	Is it thy voice?
14484	Is it true?
14484	Is it well?
14484	Is my prayer heard?
14484	Is not the city in the sovereign''s hand?
14484	Is not this terrible, Laërtes''son Should ever think to bring me with soft words And show me from his deck to all their host?
14484	Is not this violence?
14484	Is pain upon thee?
14484	Is that thy thought?
14484	Is that your counsel?
14484	Is that, now, clearly spoken, or no?
14484	Is the King coming?
14484	Is there no help but this abode must see The past and future ills of Pelops''race?
14484	Is there none to strike me With doubly sharpened blade a mortal blow?
14484	Is there something more?
14484	Is''t not Orestes''body that I bear?
14484	Is''t not a silly scheme, To think to compass without troops of friends Power, that is only won by wealth and men?
14484	Is''t not proved?
14484	Is''t possible that thou shouldst grieve for me?
14484	Is''t possible we have some kinsman here?
14484	Is''t possible?
14484	Jocasta, my dear queen, why didst thou send To bring me hither from our palace- hall?
14484	Just, that my murderer have a peaceful end?
14484	Kind friend, first tell me what I first would know-- Shall I receive my Heracles alive?
14484	Kind voice of Heaven, soft- breathing from the height I 1 Of Pytho''s opulent home to Thebè bright, What wilt thou bring to day?
14484	Know I not things in Thebes Better than thou?
14484	Know ye of one Begotten of Laius?
14484	Know ye what thing ye ask?
14484	Know''st not into whose hands thou gav''st me once?
14484	Know''st thou not Thy silence argues thine accuser''s plea?
14484	Know''st thou on what terms I yield it?
14484	Know''st thou''tis of thy sovereign thou speak''st this?
14484	Know''st thou, is this of whom he speaks the same?
14484	LEADER OF CHORUS What portent from the Gods is here?
14484	Lady, why tarriest thou I 2 To lead thy husband in?
14484	Learn what?
14484	Lest from your parents you receive a stain?
14484	Lichas, tell, Who is the stranger- nymph?
14484	Look, O my lord, to thy path, Either to go or to stay How is my thought to proceed?
14484	Lords of Colonos, will ye suffer it?
14484	Madly it sounds-- Or springs it of deep grief For proofs of madness harrowing to his eye?
14484	Makes he towards us?
14484	Mariners, Must ye, too, leave me thus disconsolate?
14484	Mark ye the brave and bold, II 1 Whom none could turn of old, When once he set his face to the fierce fight?
14484	May I know?
14484	May I sit?
14484	May I then speak true counsel to my friend, And pull with thee in policy as of yore?
14484	May it be told, or must no stranger know?
14484	May not men Repent and change?
14484	May not persuasion fetch him?
14484	May this clear evidence be mine to see?
14484	May we not know the reasons of your will?
14484	Me miserable, which way shall I turn, Which look upon?
14484	Mean''st thou from those same urns whereof thou speakest?
14484	Mean''st thou in this the fortune of thy sons Or mine?
14484	Mean''st thou that prime misfortune of thy birth?
14484	Mean''st thou this?
14484	Mean''st thou to Troy, and to the hateful sons Of Atreus, me, with this distressful limb?
14484	Meanwhile he needs some comfort and some guide, For such a load of misery who can bear?
14484	Methinks thou knowest too, for thou hast seen, My kind reception of the stranger- maid?
14484	Methought I heard thee say, King Laius Was at a cross- road overpowered and slain?
14484	Mistress, wilt thou go yonder and make known, That certain Phocians on Aegisthus wait?
14484	Most hostile to her of all souls that are?
14484	Moved by an oracle, or from some vow?
14484	Moves he?
14484	Must I be taught impiety from thee?
14484	Must I endure such words from him?
14484	Must I lose thy voice?
14484	Must I not even sacrifice in peace From your harsh clamour, when you''ve had your say?
14484	Must I not fear my mother''s marriage- bed?
14484	Must I still follow as thou thinkest good?
14484	Must double vileness then be mine Both shameful silence and most shameful speech?
14484	Must not the King be told of what will come?
14484	Must the same syllables be thrice thrown forth?
14484	Must we endure detraction from a slave?
14484	My daughter, why these tears?
14484	My daughters, Have ye both heard our friends who inhabit here?
14484	My daughters, are ye there?
14484	My heart hangs on thy word with trembling awe: What new giv''n law, Or what returning in Time''s circling round Wilt thou unfold?
14484	My son, are ye now setting forth?
14484	My son, what fairest gale hath wafted thee?
14484	My son, what saidst thou?
14484	Next inform us of Laërtes''son; How stands his fortune?
14484	No more?
14484	No more?
14484	No right to mourn my brother who is gone?
14484	Not dead?
14484	Not know?
14484	Not know?
14484	Nought else beneath the roof?
14484	Now if that stranger Had aught in common with king Laius, What wretch on earth was e''er so lost as I?
14484	Now, canst thou tell me where we have set our feet?
14484	Now, dost thou know on Oeta''s topmost height The crag of Zeus?
14484	Now, what remains?
14484	O Athens''sovereign lord, what hast thou said?
14484	O Father, who are these?
14484	O Lemnian earth and thou almighty flame, Hephaestos''workmanship, shall this be borne, That he by force must drag me from your care?
14484	O charnel gulf I 2 Of death on death, not to be done away, Why harrowest thou my soul?
14484	O my dread lord, therein do I offend?
14484	O poor torn limb, what shall I do with thee Through all my days to be?
14484	O shameful plea?
14484	O ye his daughters, one with me in blood, Say, will not ye endeavour to unlock The stern lips of our unrelenting sire?
14484	O, foot, torn helpless thing, What wilt thou do to me?
14484	OLD M. Kind dames and damsels, may I clearly know If these be King Aegisthus''palace- halls?
14484	OLD M. Lady, why hath my speech disheartened thee?
14484	OLD M. May I guess further that in yonder dame I see his queen?
14484	Odysseus''voice?
14484	Oedipus, wherefore is Jocasta gone, Driven madly by wild grief?
14484	Of Laius once the sovereign of this land?
14484	Of what country or what race Shall I pronounce ye?
14484	Of what wild enterprise?
14484	Of whom?
14484	Of whom?
14484	Oh where?
14484	Oh, am I thus dishonoured of the dead?
14484	Oh, how shall we commend Such dealings, how defend them?
14484	Oh, where, then, lies the stern Aias, of saddest name, whose purpose none might turn?
14484	On whose behalf Slew he my child?
14484	Only let me hear thy will, Is''t constant to remain here and endure, Or to make voyage with us?
14484	Or beguiled she one sweet hour With Apollo in her bower, Who loves to trace the field untrod by man?
14484	Or better, where he may himself be found?
14484	Or did the Bacchic god, Who makes the top of Helicon to nod, Take thee for a foundling care From his playmates that are there?
14484	Or doth some memory haunt you of the deeds I did before you, and went on to do Worse horrors here?
14484	Or hath he left the palace?
14484	Or how?
14484	Or is my voice as vain Now, as you thought it when you planned this thing?
14484	Or is the battle still to be?
14484	Or is thy love Thy father''s, be his actions what they may?
14484	Or peers Fate through the gloom?
14484	Or shall kindness fade?
14484	Or stood his valour unaccompanied In all this host?
14484	Or terrible, but gainful?
14484	Or was the God- abandoned father''s heart Tender toward them and cruel to my child?
14484	Or was the ruler of Cyllene''s height The author of thy light?
14484	Or where for fathers, than their children''s fame?
14484	Or wouldst thou tempt me further?
14484	Or, hast thou seen them honouring villany?
14484	Our land''s chivalry Are valiant, valiant every warrior son Of Theseus.--On they run?
14484	Own sister of my blood, one life with me, Ismenè, have the tidings caught thine ear?
14484	Polybus in his grave?
14484	Return?
14484	Saidst thou a slaughtered queen in yonder hall Lay in her blood, crowning the pile of ruin?
14484	Sailed he not forth of his own sovereign will?
14484	Say then what cruel workman forged the gifts, But Fury this sharp sword, Hell that bright band?
14484	Say then, shall Theban dust o''ershadow me?
14484	Say what?
14484	Say wherefore dost thou crave with such desire The clearness of an undistracted mind?
14484	Say, can the mind be noble, where the stream Of gratitude is withered from the spring?
14484	Say, dames and damsels, have we heard aright, And speed we to the goal of our desire?
14484	Say, dost thou bear my bidding full in mind?
14484	Say, for what cause, after so long a time, Can Atreus''sons have turned their thoughts on him, Whom long they had cast forth?
14484	Say, for what end?
14484	Say, hath not Heaven decreed to execute On thee and me, while yet we are alive, All the evil Oedipus bequeathed?
14484	Say, is Aegisthus near while thus you speak?
14484	Say, is it well?
14484	Say, maidens, how must I proceed?
14484	Say, must I tell it with these standing by, Or go within?
14484	Say, must we call them back in presence here, Or would''st thou tell thy news to these and me?
14484	Say, was she clasped by mountain roving Pan?
14484	Seest thou not?
14484	Shall I add more, to aggravate thy wrath?
14484	Shall I go, then, and find out The name of the spot?
14484	Shall I mourn Him first, or wait till I have heard thy tale?
14484	Shall I raise the dead again to life?
14484	Shall I raise thee on mine arm?
14484	Shall I, across the Aegean sailing home, Leave these Atridae and their fleet forlorn?
14484	Shall men have joy, And not remember?
14484	Shall other men prescribe my government?
14484	Shall our age, forsooth, Be taught discretion by a peevish boy?
14484	Shall we not sail when this south- western wind Hath fallen, that now is adverse to our course?
14484	Shall we stay, And list again the lamentable sound?
14484	Single or child- bearing?
14484	Slave- born, or rightly of the royal line?
14484	Son of Menoeceus, brother of my queen, What answer from Apollo dost thou bring?
14484	Sore?
14484	Speak you plain sooth?
14484	Speak, aged friend, whose look proclaims thee meet To be their spokesman-- What desire, what fear Hath brought you?
14484	Speak, any one of you in presence here, Can you make known the swain he tells us of, In town or country having met with him?
14484	Speaks he from hearsay, or as one who knows?
14484	Stay; whither art bound?
14484	Strange in the stranger land, I 1 What shall I speak?
14484	Stranger, dost thou perceive?
14484	Strive they?
14484	Such, mother, is the crime thou hast devised And done against our sire, wherefore let Right And Vengeance punish thee!--May I pray so?
14484	Sure thou wast not with us, when at first We launched our vessels on the Troyward way?
14484	Tell me the great cause Why thou inveighest against them with such heat?
14484	Tell me this; Didst thou, or not, urge me to send and bring The reverend- seeming prophet?
14484	Tell me, I pray, what was become of him, Patroclus, whom thy father loved so well?
14484	Tell me, my daughter, is the man away?
14484	Tell me, what hope is mine of daily food, Who will be careful for my good?
14484	Tell us, how ended she her life in blood?
14484	That I may not escape thee?
14484	That this is well?
14484	The sacrificer stands prepared,--and when More keen?
14484	The slayer, who?
14484	Then am not I the spoiler, as ye said?
14484	Then at that season did he mention me?
14484	Then how could I endure the light of heaven?
14484	Then how not others, like to me?
14484	Then if the king shall hear this from another, How shalt thou''scape for''t?
14484	Then is not laughter sweetest o''er a foe?
14484	Then is the land inhabited of men?
14484	Then seest thou not What meed of honour, if thou dost my will, Thou shalt apportion to thyself and me?
14484	Then seest thou not how true unto their aim Our father''s prophecies of mutual death Against you both are sped?
14484	Then shall I advance Before the Trojan battlements, and there In single conflict doing valiantly Last die upon their spears?
14484	Then tell me, who is she thou brought''st with thee?
14484	Then why doth he not come, but still delay?
14484	Then you require this with an absolute will?
14484	Then, am not I third- partner with you twain?
14484	They force me?
14484	Think you I will yield?
14484	Think you he will consider the blind man, And come in person here to visit him?
14484	Think you that you bear In those cold gifts atonement for her guilt?
14484	Think you the wretch in heartfelt agony Weeps inconsolably her perished son?
14484	Think you to triumph in offending still?
14484	Think, O my lord, of thy path, Secretly look forth afar, What wilt thou do for thy need?
14484	Thou art so resolved?
14484	Thou bidst me then let bury this dead man?
14484	Thou didst what deed that misbecame thy life?
14484	Thou dost not mean thy gift to Heracles?
14484	Thou hast full cognizance How things within the palace are preserved?
14484	Thou knowest the captive maid thou leddest home?
14484	Thou wilt not answer him about the child?
14484	Through what dark traffic is the mariner Betraying me with whispering in thine ear?
14484	Thy dwelling with us, then, is our great gain?
14484	Thy father?
14484	Thy mistress, sayest?
14484	Thy mother''s bed, Say, didst thou fill?
14484	Thy murderer?
14484	Thy potent cause for spending so much breath?
14484	Till what term wilt thou remain Inactive?
14484	To ask simply, as Carlyle once did,''What did they think?''
14484	To bring me back with reasons or perforce?
14484	To bury him, when all have been forbidden?
14484	To expire On sharp- cut dragging thongs,''Midst wildly trampling throngs Of swiftly racing hoofs, like him, Poor hapless one?
14484	To her and me?
14484	To him?
14484	To lie?
14484	To thrust me from the land?
14484	To what end?
14484	To what end?
14484	To whom beyond thyself and me belongs Such consecration?
14484	To whom more worthy should I tell my grief?
14484	Treason or dulness then?
14484	Unhappy man, will not even Time bring forth One spark of wisdom to redeem thine age?
14484	Unhappy that ye are, why have ye reared Your wordy rancour''mid the city''s harms?
14484	Unto what doom doth my Fate drive me now?
14484	Vanished in ruin by a dire defeat?
14484	Voices of prophecy, where are ye now?
14484	Was Death then so enamoured of my seed, That he must feast thereon and let theirs live?
14484	Was all that love unto a foundling shown?
14484	Was it so dark?
14484	Was not Aias he?
14484	Was not Eteocles thy brother too?
14484	Was not he the author of my life?
14484	Was she unknown, as he that brought her sware?
14484	Was this planned against the Argives, then?
14484	Was''t for the Argive host?
14484	Was''t then before that city he was kept Those endless ages of uncounted time?
14484	Was''t your own, or from another''s hand?
14484	Wast thou Laius''slave?
14484	Well, and what follows to complete the rite?
14484	Well, bring it forth.--What?
14484	Well, dost remember having given me then A child, that I might nurture him for mine?
14484	Well, for thy sake I''d grant a greater boon; Then why not this?
14484	Well, have ye found?
14484	Well, since''tis so, how can I help thee now?
14484	Well, sirs?
14484	Were they not there To take this journey for their father''s good?
14484	What Power impelled thee?
14484	What Theban gave it, from what home in Thebes?
14484	What aid of God or mortal can I find?
14484	What ails thee now?
14484	What ails thee, Dêanira, Oeneus''child?
14484	What are the appointed forms?
14484	What are these tokens, aged monarch, say?
14484	What are they?
14484	What are thy purposes against me, Zeus?
14484	What art thou doing, knave?
14484	What augur ye from this?
14484	What benefit Comes to thee from o''erturning thine own land?
14484	What bid you then that I have power to do?
14484	What blow is harder than to call me false?
14484	What boon dost thou desire so earnestly?
14484	What boon dost thou profess to have brought with thee?
14484	What boon, my children, are ye bent to obtain?
14484	What burden through the darkness fell Where still at eventide''twas well?
14484	What call so nearly times with mine approach?
14484	What can I do for thee now, even now?
14484	What can have roused him to a work so wild?
14484	What can it profit thee to vex me so?
14484	What can life profit me without my sister?
14484	What can there be that we have not on board?
14484	What canst thou mean?
14484	What canst thou mean?
14484	What cares oppress thee?
14484	What cause Having appeared, will bring this doom to pass?
14484	What cause hast thou Thus to arrest my going?
14484	What cause have they to laugh?
14484	What chance shall win men''s marvel?
14484	What change is here, my son?
14484	What change will never- terminable Time Not heave to light, what hide not from the day?
14484	What charge or occupation was thy care?
14484	What charge then wouldst thou further lay on us?
14484	What citizen or stranger told thee this?
14484	What converse keeps thee now beyond the gates, Dear sister?
14484	What could I see, whom hear With gladness, whom delight in any more?
14484	What countryman, and wherefore suppliant there?
14484	What countrymen?
14484	What crave ye, sirs?
14484	What dark speech Hast thou contrived?
14484	What deed of his could harm thy sovereign head?
14484	What destiny, dear girl, Awaits us both, bereaved and fatherless?
14484	What do I hear?
14484	What do I hear?
14484	What do I hear?
14484	What dost thou bid me do?
14484	What dost thou bid me?
14484	What dost thou forbid, old sir?
14484	What dost thou mean?
14484	What dost thou, stranger?
14484	What dost thou?
14484	What eager thought attends his presence here?
14484	What else were natural?
14484	What evil is not here?
14484	What evil would thy words disclose?
14484	What far land Holds me in pain that ceaseth not?
14484	What fault is there in reverencing my power?
14484	What fear you?
14484	What fine advantage wouldst thou first achieve?
14484	What followed?
14484	What fool is he That counts one day, or two, or more to come?
14484	What friend hath moved her?
14484	What friend will carry thee?
14484	What further use of thee, When we have ta''en these arms?
14484	What fury of wild thought Came o''er thee?
14484	What gain I through his coming back to Troy?
14484	What good am I, thus lying at their gate?
14484	What guile is here?
14484	What hand to heal, what voice to charm, Can e''er dispel this hideous harm?
14484	What harm can come of hearkening?
14484	What hast thou done, that thou canst threaten thus?
14484	What hast thou new to add?
14484	What hath befallen, my daughter?
14484	What hath he now?
14484	What hath so suddenly arisen, that thus Thou mak''st ado and groanest o''er thyself?
14484	What have I reaped hereof?
14484	What help?
14484	What hidden lore?
14484	What hidden woe have I unwarily Taken beneath my roof?
14484	What hide From a heart suspicious of ill?
14484	What high law Ordaining?
14484	What holy name will please them, if I pray?
14484	What hope is yet Left standing?
14484	What in her life should make your heart afraid?
14484	What intelligence Intends he for our private conference, That he hath sent his herald to us all, Gathering the elders with a general call?
14484	What is befallen?
14484	What is he you mean?
14484	What is hopeless?
14484	What is it, O son of Aegeus?
14484	What is it?
14484	What is our cause for delay?
14484	What is that thou fearest?
14484	What is the fault, and how to be redressed?
14484	What is the matter?
14484	What is the present scene?
14484	What is the race thou spurnest?
14484	What is thine intent?
14484	What is thy desire?
14484	What is thy new intent?
14484	What is wrongly done?
14484	What is''t?
14484	What joy have I in life when thou art gone?
14484	What kept Odysseus back, if this be so, From going himself?
14484	What know I?
14484	What know I?
14484	What knowest thou of our state?
14484	What land of refuge?
14484	What lasteth in the world?
14484	What led your travelling footstep to that ground?
14484	What lends him such assurance of defence?
14484	What man hath been so daring in revolt?
14484	What man of all the host hath caught thine eye?
14484	What man than Aias was more provident, Or who for timeliest action more approved?
14484	What man that lives hath more of happiness Than to seem blest, and, seeming, fade in night?
14484	What matter who?
14484	What mean''st thou, aged sir, by what thou sayest?
14484	What mean''st thou, boy?
14484	What mean''st thou?
14484	What means he?
14484	What means this prayer?
14484	What means thy question?
14484	What men are ye that to this desert shore, Harbourless, uninhabited, are come On shipboard?
14484	What message have I sent beseeching, But baffled flies back idly home?
14484	What message must I carry to my lord?
14484	What mission sped thee forth?
14484	What mission?
14484	What more calamitous stroke of Destiny Awaits me still?
14484	What more dost thou require of me?
14484	What more of woe, Or what more woeful, sounds anew from thee?
14484	What morn shall see thy face?
14484	What must I do?
14484	What must I do?
14484	What must I do?
14484	What must I do?
14484	What must I do?
14484	What must I think?
14484	What native country, shall we learn, is thine?
14484	What need hath brought thee to the shore?
14484	What new affliction heaped on sovereignty Com''st thou to tell?
14484	What new command are we to learn Crossing thy former mind?
14484	What new plan is rising in thy mind?
14484	What new thing is befallen?
14484	What news can move us thus two ways at once?
14484	What noise again is troubling my poor cave?
14484	What now is thine intent?
14484	What oracle hath been declared, my child?
14484	What pain is there in hearing?
14484	What pain o''ercomes thee?
14484	What passing touch Of conscience moved them, or what stroke from Heaven, Whose wrath requites all wicked deeds of men?
14484	What plea For my defence will hold?
14484	What point is lacking for thine errand''s speed?
14484	What power will give thee refuge for such guilt?
14484	What profit lives in fame and fair renown By unsubstantial rumour idly spread?
14484	What punishment Wilt thou accept, if thou art found to be Faithless to her?
14484	What quarrel, sirs?
14484	What rage, what madness, clutched The mischief- working brand?
14484	What region holds him now,''Mong winding channels of the deep, Or Asian plains, or rugged Western steep?
14484	What robber would have ventured such a deed, If unsolicited with bribes from hence?
14484	What rumour?
14484	What saith he, boy?
14484	What saith he?
14484	What saith the oracle?
14484	What say''st thou, daughter?
14484	What say''st?
14484	What say''st?
14484	What saying is this?
14484	What seek ye more to know?
14484	What shall I do?
14484	What shall I do?
14484	What shall I do?
14484	What shall I do?
14484	What shall I do?
14484	What shall I say, what think, my father?
14484	What shall I say?
14484	What shall I speak, or which way turn The desperate word?
14484	What shall we do, my lord?
14484	What shall we do?
14484	What should I utter, O my child?
14484	What sight hath fired thee with this quenchless glow?
14484	What sign dost thou perceive That proves thine end so near?
14484	What sign hath so engrossed thine eye, poor girl?
14484	What soil?
14484	What sorrow beyond sorrows hath chief place?
14484	What source Of bitterness''twixt us and Thebes can rise?
14484	What sudden change is this?
14484	What then Further engrosseth thee?
14484	What then is thy command?
14484	What then possessed thee to give up the child To this old man?
14484	What then restrained his eager hand from murder?
14484	What thing hath passed to make it known to thee?
14484	What thought O''ermaster''d thee?
14484	What thought of justice should be mine for her, Who at her age can so insult a mother?
14484	What torment wilt thou wreak on him?
14484	What troubles thee?
14484	What urgent cause requires his presence?
14484	What valour is''t to slay the slain?
14484	What was her death, poor victim of dire woe?
14484	What was that thing?
14484	What was the fatal cause?
14484	What was the man thou noisest here so proudly?
14484	What was the sudden end?
14484	What was thy fraud in fetching me this robe?''
14484	What were they, mother, for I never knew?
14484	What were they?
14484	What were thy tidings?
14484	What wickedness is this?
14484	What wild aim Beckons thee forth in arming this design Whereto thou wouldst demand my ministry?
14484	What will ye do, then?
14484	What wilt thou do?
14484	What wilt thou do?
14484	What wilt thou make of me?
14484	What wilt thou say?
14484	What wilt thou?
14484	What witness of such words will bear thee out?
14484	What word hath passed thy lips?
14484	What word is fallen from thee?
14484	What word is spoken, mother?
14484	What word of mine agreed not with the scene?
14484	What words are these?
14484	What words have passed?
14484	What would you I should yield unto your prayer?
14484	What would you then?
14484	What wouldst thou ask me?
14484	What wouldst thou do?
14484	What wouldst thou do?
14484	What wouldst thou have?
14484	What wouldst thou when the camp is hushed in sleep?''
14484	What wound Can be more deadly than a harmful friend?
14484	What''s this but adding cowardice to evil?
14484	What, stranger?
14484	What, then, can be thy grief?
14484	What, wilt thou threaten, too, thou audacious boy?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	What?
14484	When comes the revelation of thine aid?
14484	When death is certain, what do men in woe Gain from a little time?
14484	When hath not goodness blessed the giver of good?
14484	When majesty was fallen, what misery Could hinder you from searching out the truth?
14484	When shall the tale of wandering years be done?
14484	When shrunk to nothing, am I indeed a man?
14484	Whence came the truth to thee?
14484	Whence couldst thou hear of succour for my woes, That close in darkness without hope of dawn?
14484	Whence learned he this?
14484	Whence?
14484	Whence?
14484	Where Could there be found confession more depraved, Even though the cause were righteous?
14484	Where again Shall gladness heal my pain?
14484	Where am I?
14484	Where am I?
14484	Where and when?
14484	Where are the proofs of thy prophetic power?
14484	Where are the strangers then?
14484	Where are those maidens and their escort?
14484	Where are ye, O my children?
14484	Where are ye, men, whom over Hellas wide This arm hath freed, and o''er the ocean- tide, And through rough brakes, from every monstrous thing?
14484	Where are ye, where?
14484	Where art thou to lift me and hold me aright?
14484	Where art thou told his seat is fixed, my son?
14484	Where art thou, O my child?
14484	Where art thou?
14484	Where can be found a richer ornament For children, than their father''s high renown?
14484	Where did the force of woe O''erturn thy reason?
14484	Where didst thou find her?
14484	Where do ye behold The tyrant?
14484	Where is he rumoured, then, alive or dead?
14484	Where is that man?
14484	Where is the King?
14484	Where is thy fear of Heaven?
14484	Where is thy voucher of command o''er him?
14484	Where mean''st thou?
14484	Where must I go?
14484	Where must one look?
14484	Where of thy right o''er those that followed him?
14484	Where shall now be read The fading record of this ancient guilt?
14484	Where shall we find refuge?
14484	Where upon earth?
14484	Where was the scene of this unhappy blow?
14484	Where''s Teucer?
14484	Where, amongst whom of mortals, can I go, That stood not near thee in thy troublous hour?
14484	Where-- where art thou, boy?
14484	Where?
14484	Where?
14484	Where?
14484	Where?
14484	Where?
14484	Whereby then can it furnish joy?
14484	Whereby?
14484	Wherefore I bid thee declare, What must I do for thy need?
14484	Wherefore again, when sorrow''s cruel storm Was just abating, break ye my repose?
14484	Wherefore should I stint their flow?
14484	Wherefore speak''st thou so?
14484	Wherefore that shouting?
14484	Wherefore, kind sir?
14484	Wherefore, my father?
14484	Wherefore?
14484	Wherefore?
14484	Wherefore?
14484	Wherefore?
14484	Wherefore?
14484	Whereof?
14484	Which of us twain, believ''st thou, in this talk Hath more profoundly sinned against thy peace?
14484	Which of you know where are the Phocian men Who brought the news I hear, Orestes''life Hath suffered shipwreck in a chariot- race?
14484	Which path have I not tried?
14484	Which way?
14484	Whither am I borne?
14484	Whither am I fallen?
14484	Whither now turns thy strain?
14484	Whither shall I flee?
14484	Whither?
14484	Who are the men into whose midmost toils All hapless I am fallen?
14484	Who art thou, of all damsels most distressed?
14484	Who can be mild and gentle, when thou speakest Such words to mock this people?
14484	Who can gain profit from the blind?
14484	Who can he be that kneels for such a boon?
14484	Who can win safety through such help as mine?
14484	Who comes here?
14484	Who cries there from the covert of the grove?
14484	Who does not gain by death, That lives, as I do, amid boundless woe?
14484	Who durst declare it[3], that Tirésias spake False prophecies, set on to this by me?
14484	Who gave her birth?
14484	Who gave me being?
14484	Who hath cared for this?
14484	Who hath given thine ear The word that so hath wrought on thy belief?
14484	Who hath sent thee to our hall?
14484	Who hath told That I have wrought a deed so full of woe?
14484	Who in heaven Hath leapt against thy hapless life With boundings out of measure fierce and huge?
14484	Who in such courses shall defend his soul From storms of thundrous wrath that o''er him roll?
14484	Who is it?
14484	Who is so fond, to be in love with death?
14484	Who is that aged wight?
14484	Who is the man, and what his errand here?
14484	Who is the wrong- doer, say, and what the deed?
14484	Who is this, brother?
14484	Who is''t to whom thou speakest?
14484	Who may avoid thee?
14484	Who professes here to love him?
14484	Who shall seize on me Without the will of my protectors here?
14484	Who stayed that onset?
14484	Who that had a noble heart And saw her father''s cause, as I have done, By day and night more outraged, could refrain?
14484	Who then can have decked With all those ceremonies our father''s tomb?
14484	Who then that plots against a life so strong Shall quit him of the danger without harm?
14484	Who then will tell me, who?
14484	Who thus can live on air, Tasting no gift of earth that breathing mortals share?
14484	Who to- day Shall dole to Oedipus, the wandering exile, Their meagre gifts?
14484	Who told thee this?
14484	Who was he That brought you this dire message, O my queen?
14484	Who was her sire?
14484	Who was their sire?
14484	Who was thy father''s father?
14484	Who will not give Honour at festivals, and in the throng Of popular resort, to these in chief, For their high courage and their bold emprise?''
14484	Who will not love the pair And do them reverence?
14484	Who, dear sovereign, gave thee birth, 2 Of the long lived nymphs of earth?
14484	Who, not possessed with furies, could choose this?
14484	Whom but Odysseus canst thou mean by this?
14484	Whom dost thou mean?
14484	Whom fear you?
14484	Whom hath the voice from Delphi''s rocky throne I 1 Loudly declared to have done Horror unnameable with murdering hand?
14484	Whom have the Heavens so followed with their hate?
14484	Whom?
14484	Whose being overshadows thee with fear?
14484	Whose hand employed he for the deed of blood?
14484	Whose hands?
14484	Whose murder doth Apollo thus reveal?
14484	Whose power compels thee to this sufferance?
14484	Whose skill save thine, Monarch Divine?
14484	Whose will shall hinder me?
14484	Why Not slay me then and there?
14484	Why broods thy mind upon such thoughts, my king?
14484	Why did I leave thy sacred dew And loose my vessels from thy shore, To join the hateful Danaän crew And lend them succour?
14484	Why didst thou receive me?
14484	Why do ye summon me?
14484	Why dost thou bring a mind so full of gloom?
14484	Why dost thou groan aloud, And cry to Heaven?
14484	Why dost thou stand aghast, Voiceless, and thus astonied in thine air?
14484	Why doubt it?
14484	Why drive you me within?
14484	Why fondle vainly the fair- sounding name Of mother, when her acts are all unmotherly?
14484	Why hast thou robbed My bow of bringing down mine enemy?
14484	Why hast thou set thy heart on unavailing grief?
14484	Why must it keep This breathing form from sinking to the shades?
14484	Why not destroy me out of hand?
14484	Why not for my own line?
14484	Why not have listened to Carlyle''s rough demand,''Tell us what they thought; none of your silly poetry''?
14484	Why pay So scanty heed to her who fights for thee?
14484	Why should I fear Thy frown?
14484	Why should I fear, when I see certain gain?
14484	Why should man fear, seeing his course is ruled By fortune, and he nothing can foreknow?
14484	Why should''st thou demand?
14484	Why silent?
14484	Why so intent on this assurance, sire?
14484	Why so strange?
14484	Why so?
14484	Why sounds again from hence your joint appeal, Wherein the stranger''s voice is loudly heard?
14484	Why speak''st thou so?
14484	Why starest thou at the sky?
14484	Why steal''st thou forth in silence?
14484	Why such a question?
14484	Why then delay?
14484	Why then did he declare me for his son?
14484	Why this remonstrance?
14484	Why through deceit?
14484	Why thus delay our going?
14484	Why thus uncalled for salliest thou?
14484	Why vex thy heart with what is over and done?
14484	Why was he dumb, your prophet, in that day?
14484	Why will not men the like perfection prove?
14484	Why wilt thou ruin me?
14484	Why, hath not Creon, in the burial- rite, Of our two brethren honoured one, and wrought On one foul wrong?
14484	Why, is not she so tainted?
14484	Why?
14484	Why?
14484	Why?
14484	Will Telamon, my sire and thine, receive me With radiant countenance and favouring brow Returning without thee?
14484	Will he come, or still delay?
14484	Will he find me alive, My daughters, and with reason undisturbed?
14484	Will he ne''er Come from the chase, but leave me to my doom?
14484	Will shame withhold her from the wildest deed?
14484	Will some one go and bring the herdman hither?
14484	Will some one of your people bring him hither?
14484	Will ye forsake me?
14484	Will ye not pity me?
14484	Will ye then ask him for a wretch like me?
14484	Will you be certified your fears are groundless?
14484	Will you not drive the offender from your land?
14484	Will you not hear me?
14484	Wilt not speak?
14484	Wilt them be counselled?
14484	Wilt thou join hand with mine to lift the dead?
14484	Wilt thou lay thy hold On me?
14484	Wilt thou ne''er be ruled?
14484	Wilt thou not answer, but with shame dismiss me Voiceless, nor make known wherefore thou art wroth?
14484	Wilt thou not learn after so long to cease From vain indulgence of a bootless rage?
14484	Wilt thou not listen?
14484	Wilt thou not tell me why thou art hurrying This backward journey with reverted speed?
14484	Wilt thou remain?
14484	Wilt thou say He slew my daughter for his brother''s sake?
14484	Wilt thou say Thus thou dost''venge thy daughter''s injury?
14484	Wilt thou share The danger and the labour?
14484	Wilt thou speak so?
14484	Wilt thou still Speak all in riddles and dark sentences?
14484	Wilt thou thus fight against me on his side?
14484	Wilt thou yet hold That silent, hard, impenetrable mien?
14484	Wilt thou, too, vanish?
14484	With leaves or flocks of wool, or in what way?
14484	With what commission?
14484	With what contents Must this be filled?
14484	With whom could I exchange a word?
14484	Won he to his goal?
14484	Wouldst thou aught more of me than merely death?
14484	Wouldst thou have all the speaking on thy side?
14484	Wretched one, is she dead?
14484	Yet more?
14484	Yet tell me, doth he live, Old sir?
14484	Yet where could I have found a fairer fame Than giving burial to my own true brother?
14484	You did not find me?
14484	You think me likely to seek gain from you?
14484	Your purchase, or your child?
14484	[_ Pointing to his eyes_ For why should I have sight, To whom nought now gave pleasure through the eye?
14484	_''A wounded spirit who can bear?
14484	against the word of Creon?
14484	am I not now Lame and of evil smell?
14484	and am I labouring to an end?
14484	and must I be debarred thy fate?
14484	and what means his word?
14484	and where, oh where On Trojan earth, tell me, is this man''s child?
14484	and why not Hyllus first, Whom most it would beseem to show regard For tidings of his father''s happiness?
14484	and will you not be counselled?
14484	are you alone in grief?
14484	art thou hopeful from the fear I spake of?
14484	brother, who, when thou art come, Could find it meet to exchange Language for silence, as thou bidst me do?
14484	but how shall I escape Achaean anger?
14484	by main force, or by degrading shames?
14484	can check thy might?
14484	can it be that you are come to bring Clear proofs of the sad rumour we have heard?
14484	from this discoloured blade, Thy self- shown slayer?
14484	has that rascal knave Sworn to fetch me with reasons to their camp?
14484	how can I look to Heaven?
14484	how shall ye vaunt Before the gods drink- offering or the fat Of victims, if I sail among your crew?
14484	is there none so bold?
14484	is this he, whom I, of all the band, Found singly faithful in our father''s death?
14484	know you not your speech offends even now?
14484	know''st thou not that Heaven Hath ceased to be my debtor from to- day?
14484	knowest thou not Thou hast been taking living men for dead?
14484	must I give way?
14484	no provision for a dwelling- place?
14484	on whom Call to befriend me?
14484	or do thine accents idly fall?
14484	or for what?
14484	or must I turn and go?
14484	say, wilt thou bide aloof?
14484	that deep groan?
14484	weep Before the tent?
14484	were they so?
14484	what canst thou so mislike in me?
14484	what dost thou?
14484	what is it, man?
14484	what is''t you would know?
14484	what means this universal doubt?
14484	what old evil will thy words disclose?
14484	what saidst thou?
14484	what shall I say?
14484	when I have seen it with mine eyes?
14484	where art thou?
14484	where is wisdom?
14484	where?
14484	wherefore?
14484	which way?
14484	whither should I go and stay?
14484	who considereth?
14484	who?
14484	why go where thou wilt find thy bane?
14484	why this curse upon thyself?
14484	why this talk in the open day?
14484	wilt thou kill thy son''s espousal too?
14484	woe is me, doubly unfortunate, Forlorn and destitute, whither henceforth For wretched comfort must we go?
11080	Cnaeus Pompeius himself?
11080	Come, then,says Aspasia,"suppose she has a better husband than you have, should you then prefer your own husband or hers?"
11080	Cur clandestinis consiliis nos oppugnant? 11080 For if the man be modest, why should you Attack so good a man?
11080	I ask you, O Xenophon,says she,"if your neighbour has a better horse than yours is, whether you would prefer your own horse or his?"
11080	In fact, what have you not sanctioned,--what have you not done? 11080 Or his son, if he could be at home?"
11080	Suppose a man had given a slave a thing which a slave is by law incapable of receiving, is it on that account the act of the man who received it? 11080 Suppose he has a better farm than you have, which farm, I should like to know, would you prefer to possess?"
11080	Suppose he has a better wife than you have, would you prefer his wife?
11080	Suppose she has dresses and other ornaments suited to women, of more value than those which you have, should you prefer your own or hers?
11080	Tell me, I beg of you, O you wife of Xenophon, if your neighbour has better gold than you have, whether you prefer her gold or your own?
11080	What are they?
11080	What would you think if so and so had happened?
11080	What, does Caius Caesar demand money of me? 11080 What?
11080	Who are you?
11080	[ Do you not know] that no one of the party of Pompeius, who is still alive, can, by the Hirtian law, possess any rank?
11080	and the people voted it with due regularityWhat people?
11080	( for what else can I call him?
11080	--"What is the shape of the world?"
11080	--"What is the size of the sun?"
11080	--"Whether the senses may be trusted?"
11080	--still, who was it most natural to expect would fight against the children of Cnaeus Pompeius?
11080	Afterwards he will proceed to ask his adversaries--"What would you say if I had done so and so?"
11080	Again, what king was ever so preposterously impudent as to have all the profits, and kindnesses, and privileges of his kingdom on sale?
11080	Although, O conscript fathers, how long are we to deliver our opinions as it may please the veterans?
11080	Although, can one deny a thing to a person who not only does not ask for it, but who even refuses it?
11080	Although, how is he the master at all?
11080	Am I embarrassing you?
11080	Am I inexperienced in state affairs?
11080	Am I speaking falsely?
11080	Am I to receive commands from a man who despises the commands of the senate?
11080	Am I ungrateful?
11080	And I ask them whether the authors themselves could have clothed their speeches in better Latin?
11080	And accordingly, what place did you obtain about Caesar''s person after his return from Africa?
11080	And afterwards he has,--"Stilphonem, inquam, noveras?"
11080	And afterwards what wickedness, or what crime was there which that traitor abstained from?
11080	And are we the only people blamed?
11080	And are you the defenders of the acts of Caesar who overturn his laws?
11080	And are you then diligent in doing honour to Caesar''s memory?
11080	And as for that ruined and desperate man, what more hostile decision can be passed upon him than has already been passed by his own friends?
11080	And as this is the case, do you think that I ought to have no consideration for my own danger?
11080	And did you place around it abandoned men armed with swords?
11080	And do we suppose that the orders of the senate, and the words of the ambassadors, will be listened to by this Asiatic gladiator?
11080	And do you dare taunt me with the name of that man whose friend you admit that I was, and whose assassin you confess yourself?
11080	And does he venture to look down on any one because of the meanness of his birth, when he has himself children by Fadia?
11080	And from this arise the questions for decision:"Whether they would have been lost?"
11080	And how covetous will he be with respect to the money of rich men, when he thirsted for even the blood of poor men?
11080	And how is it possible to avoid such feet in an oration?
11080	And how was it, that when you owed forty millions of sesterces on the fifteenth of March, you had ceased to owe them by the first of April?
11080	And if any one should institute a prosecution against you, and employ that test of old Cassius,"who reaped any advantage from it?"
11080	And if he obtains that, what is there that he can fear?
11080	And if his heart And face be seats of shameless impudence, Then what avails your accusation Of one who views all fame with careless eye?"
11080	And if that is the case,( and I really believe it is,) what then?
11080	And in what words?
11080	And is there no extent of calamity by which so faithful a city can satiate you?
11080	And not only without their knowledge, but even against their will?
11080	And shall accusations and odium be attempted to be excited against those men who devote all their thoughts to ensuring the safety of the republic?
11080	And shall we hesitate to call the men at whose hands we feared all these things enemies?
11080	And so Terence does use both forms, and says,--"Eho, tu cognatum tuum non nôras?"
11080	And that is of this kind: whether it was right that his mother should be put to death by Orestes, because she had put to death Orestes''s father?
11080	And then will you think yourself a consular, or a senator, or even a citizen?
11080	And though nothing could be added to this,( for, indeed, what could he propose more severe or more pitiless?)
11080	And we see that, even in the play, the very man who said,"What care I though all men should hate my name, So long as fear accompanies their hate?"
11080	And what a return was that of yours from Narbo?
11080	And what are we to think of his having ventured to say that, after he had given up his magistracy, he should still be at the city with his army?
11080	And what can be worse?
11080	And what is so difficult as, while deciding disputes between many people, to be beloved by all of them?
11080	And what is this but exhorting young men to be turbulent, seditious, mischievous citizens?
11080	And what principles of peace can there be with that man who is full of incredible cruelty, and destitute of faith?
11080	And what reason is there, O you wicked man, for lamenting that Dolabella has been declared an enemy by the senate?
11080	And what their return is to bring us I know not, but who is there who does not see with how much languor the expectation of it infects our minds?
11080	And what wages have you paid this rhetorician?
11080	And what was his home?
11080	And what was the object of his journey to Brundusium?
11080	And what would be a greater liberty than to contract even men''s names, so as to make them more suitable to verse?
11080	And when Scato had saluted him,"What,"said he,"am I to call you?"
11080	And whence did that suspicion arise?
11080	And while the fact of the war is in doubt, how can men possibly be zealous about the levies for the army?
11080	And who are the commanders of those armies?
11080	And who ever employed such compulsion as the threat of such an injury as to a senator?
11080	And who of us can forget with what great moderation he behaved during that crisis of the city which ensued after the death of Caesar?
11080	And with what diligence will he marshal the arguments with which he has provided himself?
11080	And yet if any one attempts to excite people to the study of oratory, or to assist the youth of the city in that pursuit, should he be blamed?
11080	And yet who has ever been considered either more conscientious or more agreeable than you?
11080	And you, O conscript fathers, if you abandon and betray Marcus Brutus, what citizen in the world will you ever distinguish?
11080	And, in the next place, as rhythm appears one thing and a rhythmical sentence another, what is the difference between them?
11080	And, when those men have a right of appeal given them, are not the acts of Caesar rescinded?
11080	Are there five parts of that argumentation which is carried on by ratiocination?
11080	Are these things a feeble indication of the incredible unanimity of the entire Roman people?
11080	Are those men depraved and corrupted, who have been persuaded to pursue a most detestable enemy with most righteous war?
11080	Are those men who propose this acquainted with the constitution of the republic, with the laws of war, with the precedents of our ancestors?
11080	Are we sending an embassy to our own citizen, to beg him not to attack a general and a colony of the Roman people?
11080	Are we still to allow any further delay while the ambassadors are on their road to him?
11080	Are we then, O ye good gods, to resolve to send ambassadors to this man?
11080	Are we to send ambassadors again?
11080	Are we waiting till there is not even a vestige of the towns and cities of Asia left?
11080	Are you ignorant that yesterday was the fourth day of the Roman games in the Circus?
11080	Are you in your senses?
11080	Are you not ashamed to dwell so long in that house?
11080	Are you saying all this of yourself?
11080	Are you then going now to arrange rewards for those men who have taken arms against Antonius, and to send ambassadors to Antonius?
11080	Are you waiting for me to prick you more?
11080	As for us, what concessions did not we make to Cotyla the ambassador of Marcus Antonius?
11080	At present, I ask, what are the topics of conjecture?
11080	Because I knew of it beforehand?
11080	Between what parties?
11080	But I want to know what you mean, O Calenus?
11080	But afterwards, when Pompeius joined Caesar with all his heart, what could have been my object in attempting to separate them then?
11080	But as for this most foul monster, who could endure him, or how could any one endure him?
11080	But can we be equally safe among Antonius''s piratical crew?
11080	But do you, O Antonius, dare to say that Caesar, the father, was deceived by me?
11080	But how could it occur to you to recal to our recollection that you had been educated in the house of Publius Lentulus?
11080	But how could such a charge ever come into your head?
11080	But if praise can not allure you to act rightly, still can not even fear turn you away from the most shameful actions?
11080	But if the leadership of the state were at stake, which I have never coveted, what could be more desirable for me than such conduct on your part?
11080	But if their own ears are so uncivilised and barbarous, will not the authority of even the most learned men influence them?
11080	But if unlettered custom is such an artist of euphony, what must we think is required by scientific art and systematic learning?
11080	But if you disapprove of a wife from Aricia, why do you approve of one from Tusculum?
11080	But in the most melancholy circumstances what mirth does he not provoke?
11080	But it is not lawful for any one to lead an army against his country?
11080	But now why need I vote that they ought to be annulled, when I do not consider that they were ever legally passed?
11080	But on what did the dispute turn?
11080	But perhaps we, who are his colleagues, may be the interpreters of the auspices?
11080	But say you, my speech alienated from me the regard of Pompeius?
11080	But the manner, also, is inquired into, in what manner, how, and with what design the action was done?
11080	But under this arch- pirate,( for why should I say tyrant?)
11080	But was it possible for you to stand for the augurship at a time when Curio was not in Italy?
11080	But we were caught by this expression of Quintus Fufius;"Shall we not listen to Antonius, even if he retires from Mutina?
11080	But what a pest, and how great a pest was it which he resisted?
11080	But what business had he with Apollonia?
11080	But what does he add?
11080	But what had Antonius to do at all with Illyricum and with the legions of Vatinius?
11080	But what is danger?
11080	But what is it that he has done himself?
11080	But what is that third decury?
11080	But what is the state of things now?
11080	But what is there which is not open for consideration to a wise man, as long as it can be remodelled?
11080	But what province is there in which that firebrand may not kindle a conflagration?
11080	But what reason has he for taking so much trouble about them?
11080	But what shall we say of you?
11080	But what sort of kindness is it, to have abstained from committing nefarious wickedness?
11080	But what were the terms of his edict?
11080	But when he had summoned us all by so severe an edict, why did he not attend himself?
11080	But when the question is, What can be done?
11080	But which way did he flee?
11080	But who are they whom Antonius does consult?
11080	But who ever knew, or could possibly have known this Gortynian judge?
11080	But who is there who does not know with what great perfidy both of you treated Dolabella in that business?
11080	But who says that the estate of Varro at Casinum was ever sold at all?
11080	But who was ever found before, except Publius Clodius, to find fault with my consulship?
11080	But whoever heard( and there was no man about whose safety more people were anxious) that any part whatever of Varro''s property had been confiscated?
11080	But why did you not hold that comitia?
11080	But why do I argue any more about this law?
11080	But why do I ask whether you wish this?
11080	But why do I cite poets of godlike genius?
11080	But why need I say more?
11080	But why should I mention individuals?
11080	But why should I seek to make an impression on you by my speech?
11080	But why should I talk about vowels?
11080	But will any one hesitate to call Caesar imperator?
11080	But will you plead every cause in the same manner, or are there some kind of causes which you will reject?
11080	But you have dared besides( what is there which you would not dare?)
11080	But you, who are defending the acts of Caesar, what reason can you give for defending some, and disregarding others?
11080	But you, who can not deny that you also were distinguished by Caesar, what would you have been if he had not showered so many kindnesses on you?
11080	But, as it is, who is there who doubts that it was the embassy itself which caused his death?
11080	But, moreover, if there were anything which were to be feared from Marcus Brutus, would not Pansa perceive it?
11080	By what evidence could you convict me?
11080	By what law?
11080	By what right?
11080	By what right?
11080	By whom are they produced and vouched for?
11080	Caesar wished to drain the marshes: this man has given all Italy to that moderate man Lucius Antonius to distribute.--What?
11080	Can I, then, appear as cautious and as prudent as I ought to be if I commit myself to a journey so full of enemies and dangers to me?
11080	Can any one divine beforehand what defect there will be in the auspices, except the man who has already determined to observe the heavens?
11080	Can any one then fear a man who was as timid as this man in upholding his party, that is, in upholding his own fortunes?
11080	Can any relationship be nearer than that of one''s country, in which even one''s parents are comprised?
11080	Can not we see easily from whence it arises that we say_ cum illis_, but we do not say_ cum nobis_, but_ nobiscum_?
11080	Can the republic then stand, relying wholly on veterans, without a great reinforcement of the youth of the state?
11080	Can these laws be ratified without the destruction of all other laws?
11080	Can we then doubt which of these alternatives is the fact?
11080	Can you deny this, when you interpose every sort of delay calculated to weaken Brutus, and to improve the position of Antonius?
11080	Can you find one single article in this long speech of mine, to which you trust that you can make any answer?
11080	Cavalry do I say?
11080	Charybdis, do I say?
11080	Come, are you the only people who hate him; and whom he hates?
11080	Come; suppose he obeys, shall we either be inclined, or shall we be able by any possibility, to treat him as one of our citizens?
11080	Concealed, do I say?
11080	Could you, O Dolabella,( it is with great concern that I speak,)--could you, I say, forfeit this dignity with equanimity?
11080	Cur de perfugis nostris copias comparant inter nos?"
11080	Decreed, do I say?
11080	Defending it against whom?
11080	Did I persuade Caius Trebonius?
11080	Did he not say, in the hearing of all the people, while sitting in front of the temple of Castor, that no one should remain alive but the conqueror?
11080	Did he think that it was easiest to disparage me in the senate?
11080	Did he wish you to make any motion about a supplication?
11080	Did not the Macedonian Alexander, having begun to perform mighty deeds from his earliest youth, die when he was only in his thirty- third year?
11080	Did the death of Caesar also put an end to your opinion respecting the auspices?
11080	Did we not see the deed done before we even suspected that it was going to be done?
11080	Did you dare to cross that most sacred threshold?
11080	Did you dare to enter into that house?
11080	Did you not also desert him in the matter of the septemvirate?
11080	Did you who wish every one to be safe, wish Catiline to be safe?
11080	Did you, who were his sister''s son, ever once consult him on the affairs of the republic?
11080	Do they give a thought to what the majesty of the Roman people and the severity of the senate requires?
11080	Do we also want interpreters of arms?
11080	Do we not know then, O Pansa, over what places the authority of Lenti Caesennius, as a septemvir, prevails at present?
11080	Do you again cry out against my statement?
11080	Do you call slavery peace?
11080	Do you dare to call that man a poisoner who has found a remedy against your own poisoning tricks?
11080	Do you deny it?
11080	Do you doubt what you are to do?
11080	Do you love him even now that he is dead?
11080	Do you never think on these things?
11080	Do you not know that I am speaking of matters with which I am thoroughly acquainted?
11080	Do you not perceive, do you not hear, that the adoption of my opinion is demanded by them?
11080	Do you not see how the forum is crowded?
11080	Do you not see that all these crimes flow from one source?
11080	Do you not think, O Conscript fathers, that I should have some regard for my own life?
11080	Do you recollect that, while you were still clad in the praetexta, you became a bankrupt?
11080	Do you regret your most illustrious citizens?
11080	Do you resolve to send ambassadors?
11080	Do you suppose that he was detained by any melancholy or important occasion?
11080	Do you suppose that it will continue to glow with the same zeal with which it burnt before to extinguish this common conflagration?
11080	Do you suppose, O conscript fathers, that he spoke with more violence than he would act?
11080	Do you then find fault with me?
11080	Do you think either those consuls or those other most illustrious men deserving of blame?
11080	Do you think that Antonius, if he had the power, would be more merciful in Italy than Dolabella has proved in Asia?
11080	Do you think that I am so completely made of iron as to be able unmoved to meet him, or look at him?
11080	Do you think that I shall have no occasion to fear plots then?
11080	Do you think that he would have been willing to deserve even immortality, at the price of being feared in consequence of his licentious use of arms?
11080	Do you think that the power of even the Gracchi was greater than that of this gladiator will be?
11080	Do you think, O conscript fathers, that you have induced the Roman people to approve of the sending ambassadors?
11080	Do you think, then, that there is never to be a beginning of our endeavours to recover our freedom?
11080	Do you wish then that he should again appear to be the only person stripped of his authority, and as it were banished by the senate?
11080	Do you, O conscript fathers, grieve that these armies of the Roman people have been slain?
11080	Do you, then, shut me up with the other leaders in the partnership in this design, as in the Trojan horse?
11080	Does he dare to make mention of the Luperci?
11080	Does he mean what a man does who is invested with any dignity?
11080	Does he then retire from Mutina?
11080	Does he understand Latin?
11080	Does he-- which is most important-- does he know anything about our laws and manners?
11080	Does it appear a trifling matter, that he confesses himself a partner with Dolabella in all his atrocities?
11080	Does it become virtuous men to do everything which it is in their power to do?
11080	Does not even a triumph put an end to the war?
11080	Even if he were willing to do so himself, do you think that his brother Lucius would permit him?
11080	Even if the judges were inclined to make such an addition to the law, would the people permit it?
11080	Everything, in short, which we have seen since that time,( and what misfortune is there that we have not seen?)
11080	F._ Are we then to derive arguments from all these topics?
11080	F._ By what means is belief produced?
11080	F._ Can we, then, always preserve that order of arrangement which we desire to adopt?
11080	F._ How, then, do you divide these two heads?
11080	F._ How, then, do you explain them?
11080	F._ In what does the power of the orator consist?
11080	F._ In what manner?
11080	F._ Into how many parts is the whole system of speaking divided?
11080	F._ Is there nothing remaining to be said about the orator himself?
11080	F._ Since, then, the first business of the orator is discovery, what is he to look for?
11080	F._ Since, then, you have thus explained all the power of an orator, what have you to tell me about the rules for an oration?
11080	F._ The end of the oration remains to be spoken of by you; and that is included in the peroration, which I wish to hear you explain?
11080	F._ What are the arguments which you say belong to the cause?
11080	F._ What are the different kinds of testimony?
11080	F._ What are they?
11080	F._ What comes next?
11080	F._ What divisions, then, are there in this part of the argument?
11080	F._ What do you mean by those topics which exist in the thing itself?
11080	F._ What do you mean by topics?
11080	F._ What have you then to say about the cause?
11080	F._ What is an argument?
11080	F._ What next?
11080	F._ What next?
11080	F._ What next?
11080	F._ What objects shall the orator propose to himself in these three kinds of oratory?
11080	F._ What, on the other hand, is the person accused to do?
11080	F._ What, then, comes next?
11080	F._ What?
11080	F._ What?
11080	F._ What?
11080	F._ Why then do you choose this place to explain the different kinds of disputes?
11080	For even if he himself was calculated to be a slave, why should he impose a master on us?
11080	For even they themselves do not wish to be feared by us.--Still, how will they receive my severity?
11080	For example:--"If he is a worthless fellow, why are you intimate with him?
11080	For how can a man be supported by the unanimity of his citizens, who has no city at all?
11080	For how can we be free from fear and danger while menaced by such covetousness and audacity?
11080	For how could any one think of such a thing?
11080	For how long are we to trust to the prudence of an individual to repel so important, so cruel, and so nefarious a war?
11080	For how long are you going to attack Marseilles?
11080	For how long will you keep on saying that you are desirous of peace?
11080	For how was it that Axilla was made Ala, except by the flight of the larger letter?
11080	For if he were not one, by what right could he himself have tempted the cavalry to abandon the consul?
11080	For in what city, when taken by storm, did Hannibal even behave with such ferocity as Antonius did in Parma, which he filched by surprise?
11080	For in what country of barbarians was there ever so foul and cruel a tyrant as Antonius, escorted by the arms of barbarians, has proved in this city?
11080	For is it once only that I have defended peace?
11080	For is the dissension between you and me a trifling one, or on a trifling subject?
11080	For on what principle or by what means can an army be retained by a man who has not been invested with any military command?
11080	For to whom are we sending ambassadors?
11080	For what can be more unreasonable than for us to pass resolutions about peace without the knowledge of those men who wage the war?
11080	For what course could my industry pursue without forensic causes, without laws, without courts of justice?
11080	For what do you mean?
11080	For what does not apply to him?
11080	For what else can we call him, when the senate decides that extraordinary honours are to be devised for those men who are leading armies against him?
11080	For what else is Antonius?
11080	For what expression is there in those letters which is not full of humanity and service and benevolence?
11080	For what had that house ever beheld except what was modest, except what proceeded from the purest principles and from the most virtuous practice?
11080	For what has he done?
11080	For what is a"tumult,"but such a violent disturbance that an unusual alarm is engendered by it?
11080	For what is more shameful than for a man to undertake the conduct of legal and civil disputes, while ignorant of the statutes and of civil law?
11080	For what is so different or remote from severity as courtesy?
11080	For what is the difference between a man who has advised an action, and one who has approved of it?
11080	For what is the life of a man unless by a recollection of bygone transactions it is united to the times of his predecessors?
11080	For what need is there for an instance?
11080	For what other pretence did he allege?
11080	For what other sort of defence deserves praise?
11080	For what prosecutor will be found insane enough to be willing, after the defendant has been condemned, to expose himself to the fury of a hired mob?
11080	For what reason can there be, O conscript fathers, why we should not wish him to arrive at the highest honours at as early an age as possible?
11080	For what single man has ever been braver, what single man has ever been more devoted to the republic than the whole of the Martial legion?
11080	For what soldier was there who did not see her at Brundusium?
11080	For what title can I more suitably bestow on Pansa?
11080	For what was more advantageous for the Thebans than for the Lacedaemonians to be put down?
11080	For what was the meaning of the shouts of the innumerable crowd of citizens collected at the gladiatorial games?
11080	For when will the consul arrive?
11080	For where can we find any one who is chaster than this young man?
11080	For who can be happier than those men whom you boast of having now expelled and driven from the city?
11080	For who ever heard my name mentioned as an accomplice in that most glorious action?
11080	For who ever seeks for honour, or glory, or praise, or any kind of credit as earnestly as he flees from ignominy, infamy, contumely, and disgrace?
11080	For who ever was a more bitter enemy to another than Caesar was to Deiotarus?
11080	For who is there at this day to whom it is an object that that law should stand?
11080	For who, when the senate recals him and sounds a retreat, will be eager to engage in battle?
11080	For why should I put myself in the way of your audacity?
11080	For why should I speak of Trebellius?
11080	For why should I speak of the whole Roman people?
11080	Had so good a gladiator as you retired from business so early?
11080	Has any one had a right of entering the forum?
11080	Has he assumed all this credit to himself, because as a mumillo at Mylasa he slew the Thracian, his friend?
11080	Has he conquered for himself alone?
11080	Has he seen this truth as a boy, and when he has advanced in age will he cease to see it?
11080	Has not Antonius been declared an enemy by such acts?
11080	Has the manner of inquiry any divisions?
11080	Has then the Roman people adopted this law?
11080	Have I been deceived?
11080	Have I not at all times laboured for tranquillity?
11080	Have not I also at all times pronounced Ventidius an enemy, when others wished to call him a tribune of the people?
11080	Have they no natural idea of what is useless?
11080	Have they no senses of their own to be guided by?
11080	Have we anything of the sort?
11080	Have we received any other doctrine from our fathers?
11080	Have we removed them, or have we rather ratified a law which was passed in the comitia centunata?
11080	Have we then said enough up to this point?
11080	Have you any secret fear that you yourself may appear to have had some connexion with that crime?
11080	Have you dared to write that it is a matter of rejoicing that Trebonius has suffered punishment?
11080	Have you not before your eyes those ornaments of the camp of Marcus Antonius?
11080	Have you not repeatedly had thinner houses than yesterday?
11080	He who was the first man who turned aside the savage and disgraceful cruelty of Antonius, not only from our throats, but from our limbs and bowels?
11080	He, then, is his uncle, are you his uncles too, you who voted with him?
11080	House, do you say?
11080	How can you offer conditions to, or expect equity from, or send an embassy to, or, in short, have anything in common with, this gladiator?
11080	How could I justify myself except by showing that I had made some progress in those studies?
11080	How could a man be murdered in a much frequented place?
11080	How is he to get at him?
11080	How is it that the senate has never yet been so full as to enable you to find one single person to agree with your sentiments?
11080	How is it that the war has been protracted as long as this, if it be not by procrastination and delay?
11080	How is it that you have never once since the first of January been of the same opinion with him who asks you your opinion first?
11080	How long should I have been likely to keep them?
11080	How long, then, is that man, who has surpassed all enemies in wickedness, to be spared the name of enemy?
11080	How many parts of an oration are there?
11080	How often has he placed guards to prevent you from entering?
11080	How often has his father turned you out of his house?
11080	How should we be able to endure him, if he had fought in this forum before the eyes of you all?
11080	How then did Dolabella manage to arrive there?
11080	How were they verified by you?
11080	How will Capua, which at the present time feels like a second Rome, approve of this design of yours?
11080	However what answer would you make if I were to deny that I ever sent those letters to you?
11080	However, grant that it was a kindness, since no greater kindness could be received from a robber, still in what point can you call me ungrateful?
11080	However, what was the kindness that you did me?
11080	I ask now, why all on a sudden he became so gentle in the senate, after having been so fierce in his edicts?
11080	I ask you then, whether you are ignorant what day this is?
11080	I ask you yourself, O Publius Servilius, did your colleague send you any letters concerning that most lamentable battle of Pharsalia?
11080	I ask, therefore, would you rather have him like Brutus or like Antonius?
11080	I ask, was it not the rhythm which caused it?
11080	I come now to Caius Caesar, O conscript fathers; if he had not existed, which of us could have been alive now?
11080	I entreat of you, O conscript fathers, which of you fails to see this which Fortune herself, who is called blind, sees?
11080	If Caesar himself were alive, could he, do you imagine, defend his own acts more vigorously than that most gallant man Hirtius defends them?
11080	If I escape all these great dangers too, do you think my return will be completely safe?
11080	If he is an excellent man, why do you accuse him?"
11080	If he was merciful, why was he not merciful to his own relations?
11080	If he was severe, why was he not so to every one?
11080	If our ambassadors are to beg it, what is it that we are afraid of?
11080	If that peace is to be received by others, why do we not wait to be entreated for it?
11080	If the different kinds are common to each kind of oratory, what are they?
11080	If the question is, what is the place of this rhythm?
11080	If then Caius Caesar be an enemy, why does the consul submit no motion to the senate?
11080	If there is a difference, then what is the difference, and why is the rhythm less visible in a speech than in a verse?
11080	If they are false, why are they ratified?
11080	If they are parricides, why are they always named by you, both in this assembly and before the Roman people, with a view to do them honour?
11080	If they are true, why are they sold?
11080	If this had happened to you at supper amid those vast drinking cups of yours, who would not have thought it scandalous?
11080	If this law be abrogated, do you think that the acts of Caesar are maintained?
11080	If we are asked, What is the circumstance which causes pleasure?
11080	If you had no shame before the municipal towns, had you none even before your veteran army?
11080	In the name of the immortal gods, can you interpret these facts, and see what is their purport?
11080	In truth, what measure except the death of Caesar could possibly have been any relief to your indigent and insolvent condition?
11080	In what acts did the third consulship of Cnaeus Pompeius consist?
11080	In what could such a suspicion, or rather such gossip, have originated?
11080	In whose honour?
11080	Is Marcus Antonius desirous of peace?
11080	Is he even acquainted with any of the citizens?
11080	Is he obeying the senate?
11080	Is he qualified by birth and station to be a judge?
11080	Is his language finer than Plato''s?
11080	Is it becoming to us to beg this by means of ambassadors?
11080	Is it merely a case of my favouring this man, and you that man?
11080	Is it not better to be dumb, than to say what no one can understand?
11080	Is it not so?
11080	Is it not sufficient that thanks should not be given to men who have well earned them, by men who are ignorant of the very nature of virtue?
11080	Is it not then better to perish a thousand times than to be unable to live in one''s own city without a guard of armed men?
11080	Is it possible for there to be peace with Antonius?
11080	Is it possible that you should not approve of the Bruti, and should approve of Antonius?
11080	Is it possible then for eloquence to escape notice, or does that which a man conceals cease to exist?
11080	Is it so?
11080	Is not even that war?
11080	Is not that war?
11080	Is not this destroying all companionship in life, destroying the means by which absent friends converse together?
11080	Is not this the way in which they argue?
11080	Is not this war?
11080	Is the middle of Janus a client of Lucius Antonius?
11080	Is then Lucius Antonius the patron of the Roman people?
11080	Is there any comparison?
11080	Is there any doubt whether we wish our oration to be tolerable only, or also admirable?
11080	Is there then any one who is afraid to call those men enemies, whose wickedness he admits to have surpassed even the inhumanity of the Carthaginians?
11080	Is this encouraging the spirit of the soldiers, or damping their virtue?
11080	Is this now a law, or rather an abrogation of all laws?
11080	Its kinds are these:--"Can you fear this man, and not fear that one?"
11080	Look at that gilt statue of him on the left what is the inscription upon it?
11080	Moreover, what is the meaning of"doing an insult?"
11080	Moreover, who ever took more pains to oppose Isocrates?
11080	Moreover, will he reconcile himself to, or look mercifully on the province of Gaul, by which he has been excluded and rejected?
11080	Moreover, you even sought to move his pity; you threw yourself at his feet as a suppliant; begging for what?
11080	Moreover, you used to complain of that former master, who was a man; what do you think you will do when your master is a beast?
11080	Must one apply a torch to you to waken you while you are sleeping over such an important affair?
11080	Must we not be defeated for everlasting, in consequence of our own counsels?
11080	Need I say more?
11080	Need I say more?
11080	Need I say more?
11080	None of what is harsh, cramped, lame, or superfluous?
11080	Nor should I much like to say_ armûm judicium_, though the expression occurs in that same poet,--"Nihilne ad te de judicio armûm accidit?"
11080	Now that they know this resolution of Antonius, do you think that Aulus Hirtius and Caius Pansa, the consuls, can hesitate to pass over to Antonius?
11080	Now what peace, O Marcus Lepidus, can exist with this man?
11080	Now who is there who does not see that by this decree Antonius has been adjudged to be an enemy?
11080	Now, in the first place, what is the meaning of"worthy?"
11080	Now, what can be more reasonable than this demand?
11080	Of what assistance?
11080	Oh why Do you this youth with these sad arts destroy?
11080	On what day was the senate ever more joyful than on that day?
11080	Or am I to think that he has anything in common with the senate, who besieges a general of the Roman people in spite of the prohibition of the senate?
11080	Or did he wish to contend with me in a rivalry of eloquence?
11080	Or if he did perceive it, would not he, too, be anxious about it?
11080	Or if you see a race taking place for the acquisition of honours, will you summon all the wicked men you can find to your banner?
11080	Or may we be content with those which have been delivered by them?
11080	Or those men who abstain from taking arms on either side?
11080	Or was a matter of such importance under discussion, that it was desirable for even sick men to be brought down?
11080	Or what can deserve greater blame than doing that which is unlawful?
11080	Or what is the meaning of this canvassing which that most wise and dignified citizen, Lucius Caesar, has introduced into the senate?
11080	Or will he disregard the most ancient laws of the Athenians?
11080	Otherwise how will he be able to stop and make his stand on those arguments which are good and suited to his purpose?
11080	Ought I not day and night to think of your freedom and of the safety of the republic?
11080	Ought I not to be provident for the welfare of my fellow- citizens?
11080	Ought I not to complain of the ruin of the republic, lest I should appear ungrateful towards you?
11080	Ought we then to send ambassadors to this man, or legions?
11080	Ought you not to be put in confinement?
11080	P._ What?
11080	Pecunia superabat?
11080	Plancus, the partner of your counsels?
11080	Shall Decimus Brutus submit to the kingly power of a man who is wicked and impious?
11080	Shall I be able in that case to reach Ariminum in safety?
11080	Shall I be able to bear the sight of Lucius Antonius?
11080	Shall I be able to do the same on the roads of the Apennines?
11080	Shall I call them Cascas, or Ahalas?
11080	Shall I hesitate to call Caesar imperator, a man born for the republic by the express kindness of the gods?
11080	Shall we believe it possible for peace to be made with him?
11080	Shall we listen to the conditions which he proposes?
11080	Shall we not, even if he declares that he will submit himself to the authority of the senate?"
11080	Shall we then examine your conduct from the time when you were a boy?
11080	Shall we yield to him?
11080	Should we rather call your camp the senate?
11080	Should you then, if you had lived in those times, have thought him a hasty or a cruel citizen?
11080	Suppose I agree, shall I by so doing countenance the introduction of the practice of canvassing into the senate house?
11080	Suppose I vote against it, shall I appear as if I were in the comitia to have refused an honour to a man who is one of my greatest friends?
11080	Suppose it be a base thing?
11080	Suppose it be a mischievous thing?
11080	Suppose it be absolutely unlawful to do it?
11080	Suppose that proposition causes delay in the pursuit of Dolabella?
11080	Suppose the republic had furnished that excellent man with all its treasures and resources, what good man would have disapproved of it?
11080	That is a simple statement which contains in itself one plain question, in this way--"Shall we declare war against the Corinthians, or not?"
11080	The others say,"Why should I rather read the translation than the original?"
11080	The question in the conjectural examination is the same as that submitted to the judges,"Did he murder him, or not?"
11080	The question is,"Whether he had any right to do so?"
11080	The question is--"Shall the demurrer be allowed or not?"
11080	The question is--"Whether he attacked the majesty of the people or not?"
11080	The question to be decided is,"Whether it was one property?"
11080	The thing to be inquired into is-- To whom does it rightfully belong?
11080	The word_ meridiem_ itself, why is it not_ medidiem_?
11080	Then comes,"Nor any fear which an enemy threatens"What then?
11080	Those who are desirous to deliver Decimus Brutus from siege?
11080	Under what auspices could I, an augur, take those fasces?
11080	Under what law did they do so?
11080	V. Do you think, then, O Marcus Lepidus, that the Antonii will be to the republic such citizens as she will find Pompeius?
11080	V. What reason had he then for endeavouring, with such bitter hostility, to force me into the senate yesterday?
11080	Very likely it may be right, but were our ancestors ignorant of all this, or was it usage that gave them this liberty?
11080	Was I not to plead against interest acquired not by hopes of virtue, but by the disgrace of youth?
11080	Was I not to plead against one with whom I was quite I unconnected, in behalf of an intimate acquaintance, of a dear friend?
11080	Was I the instigator whom Lucius Tillius Cimber followed?
11080	Was I the only person who was absent?
11080	Was he victorious without my assistance?
11080	Was it because a tribune of the people announced that there had been an ill- omened flash of lightning seen?
11080	Was it possible for men not to form their opinion of each individual as he deserved?
11080	Was it that day on which you, having travelled all through the colonies where the veterans were settled, returned escorted by a band of armed men?
11080	Was then Hannibal an enemy, and is Antonius a citizen?
11080	Was there any one to whom he was more attached?
11080	Was this gift, too, O you most audacious of men, found among Caesar''s papers?
11080	Well, have they not yielded?
11080	Well, need I give any more instances?
11080	Well, suppose I did; was I to be the only sorrowful person in the city, when every one else was in such delight?
11080	Well?
11080	Were any exiles restored?
11080	Were any immunities granted?
11080	Were these the men to seek counsel from the ancestors of others rather than from their own?
11080	Were you at Narbo to be sick over the tables of your entertainers, while Dolabella was fighting your battles in Spain?
11080	What Charybdis was ever so voracious?
11080	What am I to say is the reason why they forbid us to say_ nôsse, judicâsse_, and enjoin us to use_ novisse_ and_ judicavisse_?
11080	What am I to say?
11080	What am I to think?
11080	What are ruinous counsels?
11080	What are we to say if an old primitive picture of few colours delights some men more than this highly finished one?
11080	What are we to say of compound words?
11080	What are your intentions?
11080	What atrocity did Tarquinius ever commit equal to the innumerable acts of the sort which Antonius has done and is still doing?
11080	What breath reeking of wine, what insolence, what threatening language do you not think there will be there?
11080	What camp is to be chosen for the conference?
11080	What can be more different?
11080	What can be more foul than that beast?
11080	What can be said strong enough for such enormous impudence?
11080	What can be the meaning of this argument of yours, O Calenus?
11080	What can go beyond this?
11080	What can he mean?
11080	What can we do?
11080	What can we do?
11080	What censor was ever so honoured?
11080	What could be more foul than this?
11080	What council did you consult?
11080	What deed was ever more deservedly recommended to the everlasting recollection of men?
11080	What defence can be made for such beastly behaviour?
11080	What did the one do like an enemy, that the other has not done, or is not doing, or planning, and thinking of?
11080	What did the people of Anagnia do?
11080	What disposition do you suppose that this man will display towards us whom he hates, when he was so cruel to those men whom he had never seen?
11080	What do we promise our soldiers?
11080	What do you mean by interposing the veto?
11080	What do you think the municipal towns feel?
11080	What do you think will be the case when I have gone on a journey, and that too a long one?
11080	What do you think will be the feelings of all Italy?
11080	What do you think will be the result when such numbers force their way into the city at one time?
11080	What else is this than praising Brutus''s secretary, not Brutus?
11080	What else then do you think that this man is contriving or wishing, or what other object do you think he has in the war?
11080	What else was this but threatening the Roman people with slavery?
11080	What else, then, did you do on that day except pronounce Antonius a public enemy?
11080	What faith?
11080	What for?
11080	What good man is there who does not mourn for the death of Trebonius?
11080	What good, do I say?
11080	What greater discord can there possibly be?
11080	What greater honour had he obtained than that of having a holy cushion, an image, a temple, and a priest?
11080	What had he to do with the army of Publius Vatinius, our general?
11080	What had you seen?
11080	What has become of the applauses which he received on the occasion of Caesar''s triumph, and often at the games?
11080	What have you to oppose to me, O you eloquent man, as you seem at least to Mustela Tamisius, and to Tiro Numisius?
11080	What if it already_ has_ done us harm?
11080	What if, as it is said, Ventidius has arrived at Ancona?
11080	What is become of the law that such bills should be published on three market days?
11080	What is become of the penalty appointed by the recent Junian and Licinian law?
11080	What is more shameful than inconsistency, fickleness, and levity, both to individuals, and also to the entire senate?
11080	What is the difference?
11080	What is the matter?
11080	What is the matter?
11080	What is the meaning, then, of the eagerness to pass the law which brings with it the greatest possible infamy, and no popularity at all?
11080	What is the object, then, of our giving authority to the municipal towns and colonies to exclude Antonius?
11080	What is the principle of definition, and what is the system of it?
11080	What is the proper arrangement in judicial speeches?
11080	What is the use then of waiting, or of even a delay for the very shortest time?
11080	What is there in Antonius except lust, and cruelty, and wantonness, and audacity?
11080	What is there resembling that case here?
11080	What is your aim in a deliberative speech?
11080	What is your meaning in this?
11080	What juster cause is there for waging war than the wish to repel slavery?
11080	What kind of argument is there which is not found in my five books of impeachment of Verres?
11080	What lictor was ever so humble, so abject?
11080	What men are so clownish as not, when they have once beheld them, to think that they have reaped the greatest enjoyment that life can give?
11080	What more adverse decisions, O Marcus Antonius, can you want?
11080	What more do you require, O judges when this, and this, and this has been already made plain to you?"
11080	What more glorious action was ever done?
11080	What more need I say?
11080	What more need I say?
11080	What more need I say?
11080	What more?
11080	What more?
11080	What more?
11080	What more?
11080	What more?
11080	What more?
11080	What need have we, then, of any new determination, if no new circumstances have arisen to call for one?
11080	What now are all those armies labouring at, except to effect the release of Decimus Brutus from a siege?
11080	What now is the object of this oration?
11080	What object was Epaminondas, the Theban general, more bound to aim at than the victory of the Thebans?
11080	What of Bestia, who professes that he is a candidate for the consulship in the place of Brutus?
11080	What order is that?
11080	What order of society, what class of people, what rank of nobles even was there who did not then show their zeal in praising and congratulating you?
11080	What peace can be greater than this?
11080	What peace can be more assured than this?
11080	What peace can there be between Marcus Antonius and( in the first place) the senate?
11080	What peace can there be with this man?
11080	What place am I to select?
11080	What place is there either so deserted or so uncivilized, as not to seem to greet and to covet the presence of those men wherever they have arrived?
11080	What reason did you allege to the Roman people why it was desirable that he should be restored?
11080	What rules, then, are to be attended to in narration?
11080	What says wisdom?
11080	What shall I say of the two Servilii?
11080	What shall we say if even_ abfugit_ has seemed inadmissible, and if men have discarded_ abfer_ and preferred_ aufer_?
11080	What shall we say of Censorinus?
11080	What then can be effected by this division of necessity?
11080	What then does she think?
11080	What then has been the opinion which Decimus Brutus has formed of Marcus Antonius?
11080	What then he himself thinks ought to be given to no one, not even by the senate, can I approve of that being conferred by the decision of one man?
11080	What then is the meaning of this contempt of theirs for orations translated from the Greek, when they have no objection to translated verses?
11080	What then is the object of these comitia?
11080	What then?
11080	What then?
11080	What then?
11080	What war is there between you and the Bruti?
11080	What was he labouring for, except to remove from himself a groundless suspicion of treachery?
11080	What was his crime, except that on the ides of March he withdrew you from the destruction which you had deserved?
11080	What was his hope, except to lead that vast army to the city, or rather into the city?
11080	What was the difficulty of doing that?
11080	What was the first of June that you waited for?
11080	What was the resolution of the senate which he was afraid that they would stop by the interposition of their veto?
11080	What was there in the whole of the journey of the Antonii; except depopulation, devastation, slaughter, and rapine?
11080	What was there to oppose to his audacity and wickedness?
11080	What was your rank?
11080	What were the circumstances of his return from thence?
11080	What were you afraid of?
11080	What will be the case if we are not to confer out of the camp?
11080	What will he not dare to do when victorious, who, without having gained any victory, has committed such crimes as these since the death of Caesar?
11080	What will the man who murdered his friend in this way, when he has an opportunity, do to an enemy?
11080	What will you say if it will even do us harm?
11080	What, then, are we to do?
11080	What, then, is the cause of war, and what is the object aimed at?
11080	What, too, shall I call Hirtius?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	What?
11080	When did you ever see a decree framed in this manner?
11080	When men could not bear him, do you think they will bear you?
11080	When was such wickedness ever heard of as existing upon earth?
11080	Whence then is this sudden change?
11080	Where are the seven hundred millions of sesterces which were entered in the account- books which are in the temple of Ops?
11080	Where did the diadem come from?
11080	Where do all these come from?
11080	Where is the Caecilian and Didian law?
11080	Where is the aedileship that was conferred on him by the zealous efforts of all good men?
11080	Where would your birth have conducted you?
11080	Where would your own good qualities have borne you?
11080	Which conduct then is it which shows the more prudent caution chastising wicked citizens when one is able to do so, or fearing them?
11080	Which of you does not hate him?
11080	While therefore we are admiring his singular prudence, can we at the same time fear his folly?
11080	While we are endeavouring to break the bonds of slavery, shall any one hinder us by saying that the veterans do not approve of it?
11080	Whither do we order our ambassadors to proceed, if Antonius does not comply?
11080	Who are there left then to be delighted with this heavensent allotment?
11080	Who can avoid praising such severity as this?
11080	Who can think of calling that war?
11080	Who do you imagine there is whose blood he is not thirsting for?
11080	Who ever heard the voice of the auctioneer?
11080	Who ever uses such an expression?
11080	Who ever was found in that Janus who would have lent Lucius Antonius a thousand sesterces?
11080	Who ever was such a barbarian?
11080	Who ever was the patron of all the tribes?
11080	Who has been able to look upon his children or upon his wife without weeping?
11080	Who has had more practice than I, who have now for twenty years been waging war against impious citizens?
11080	Who is either more acute in his conjectures of the future, or more diligent in warding off danger?
11080	Who is less so?
11080	Who is more fortunate than Lentulus, as I said before, and who is more sensible?
11080	Who is there who can possibly deplore such circumstances as their atrocity deserves?
11080	Who is there who does not grieve for the loss of such a citizen and such a man?
11080	Who then are the veterans whom we are to be fearful of offending?
11080	Who then can endure those men who do not agree with such authorities as these?
11080	Who then is he?
11080	Who then think that he is consul except a few robbers?
11080	Who was ever before adopted by that order as its patron?
11080	Who was ever so savage?
11080	Who would not wonder if you were to go as an ambassador to him?
11080	Who, on the other hand, is more profligate than the man who abuses him?
11080	Who, then, will undertake to me that Lenti will be content with exacting one life alone?
11080	Who?
11080	Whom can a defendant employ to propitiate him?
11080	Whom did you ever invite to help you?
11080	Whom do I extol?
11080	Whom will you ever favour?
11080	Whose name was there which was not at once made public?
11080	Why are not the folding- doors of the temple of Concord open?
11080	Why are we not all clad in the praetexta?
11080	Why are we permitting the honour which by your law was appointed for Caesar to be deserted?
11080	Why are you always defending men who in no point resemble you?
11080	Why are your satellites listening to me sword in hand?
11080	Why did he write down such words if he did not mean them?
11080	Why do I say Hirtius and Pansa?
11080	Why do I say my ears?
11080	Why do not they who are in similar misfortune enjoy a similar degree of your mercy?
11080	Why do you alone attack those men whom we are all bound almost to worship?
11080	Why do you bring men of all nations the most barbarous, Ityreans, armed with arrows, into the forum?
11080	Why do you treat them as you treated your uncle?
11080	Why does he fall in love?
11080	Why does the opponent, while he neglects what is plainly written, bring forward what is not written anywhere?
11080	Why has the senate been surrounded with a belt of armed men?
11080	Why is he so anxious that every one should have what he has bought, if he who sold it all has the price which he received for it?
11080	Why is not the public authority thrown into the scale as quickly as possible?
11080	Why need I mention his decrees, his robberies, the possessions of inheritances which were given him, and those too which were seized by him?
11080	Why need I mention the countless mass of papers, the innumerable autographs which have been brought forward?
11080	Why need I mention your preparations for banquets, why your frantic hard- drinking?
11080	Why need I say much on such a subject?
11080	Why need I speak of Hirtius?
11080	Why need I speak of the massacre of Roman citizens?
11080	Why need I speak of the other most illustrious men?
11080	Why need I speak of the topics used to excite pity?
11080	Why on me above all men?
11080	Why seeks he wine, And why do you from time to time supply The means for such excess?
11080	Why should I now complain of what has been done in the district of Leontini?
11080	Why should I speak of Domitius the Apulian?
11080	Why should I speak of Lucius Cinna?
11080	Why should I speak of Plancus?
11080	Why should I speak of the nature of things, the knowledge of which supplies such abundance of topics to oratory?
11080	Why should he think that men who were most careful in what they wrote are to be convicted of extreme folly?
11080	Why should not those men whose common work the achievement is, have the booty also in common?"
11080	Why should you be sad because Dolabella has been pronounced a public enemy?
11080	Why should you, then give any precise command or formula, when each is best in its own kind, and when there are many kinds?
11080	Why so?
11080	Why then do I not wish for peace?
11080	Why then do you delay?
11080	Why then should we be displeased that the army of Marcus Brutus is thrown into the scale to assist us in overwhelming these pests of the commonwealth?
11080	Why then was it that most gallant man, my own colleague and intimate friend, Aulus Hirtius the consul, has set out?
11080	Why was the Martial legion?
11080	Why were the games of Apollo celebrated with incredible honour to Marcus Brutus?
11080	Why, O most ungrateful of men, have you abandoned your office of priest to him?
11080	Why, then, do you not favour those men and praise those men whom you wish your own son to resemble?
11080	Why, who on earth knows or cares where he is, or what he is doing; or, indeed, whether he is alive or dead?
11080	Why?
11080	Why?
11080	Why?
11080	Will any one come to you, unless he be a man like Ventidius?
11080	Will he embrace the Roman knights?
11080	Will he not again meet wicked men in the decuries?
11080	Will it then be possible for you to rely on the certainty of any peace, when you see Antonius, or rather the Antonii, in the city?
11080	Will they send one more worthy than Publius Servilius?
11080	Will you be glad to produce them?
11080	Will you even give them to wicked citizens to take copies of?
11080	Will you favour an enemy?
11080	Will you furnish a wicked and desperate citizen with an army of Gauls and Germans, with money, and infantry, and cavalry, and all sorts of resources?
11080	Will you let him send you letters about his hopes of success?
11080	Will you make any reply to these statements?
11080	Will you never understand that you have to decide whether those men who performed that action are homicides or assertors of freedom?
11080	Will you open your gates to these most infamous brothers?
11080	Will you thus damp the hopes and valour of the good?
11080	Will you thus raise their courage?
11080	With respect to all the things which Caesar was intending to do in the senate on the ides of March, I ask whether you have done anything?
11080	With what object?
11080	Would Antonius have been a guardian of the city, or its plunderer and destroyer?
11080	Would not they also address this complaint to you?
11080	XI Who then is that man?
11080	You gave your physician three thousand acres; what would you have done if he had cured you?
11080	You propose to take the legions away from Brutus-- which legions?
11080	You were only claiming your right, but what had that to do with it?
11080	You will ask whether I approve of his having a sacred cushion, a temple and a priest?
11080	You wise and considerate man, what do you say to this?
11080	[ 20] For where can you be safe in peace?
11080	[ 29] if so, what insult can be greater?
11080	[ 9] How can you prove it in that manner?
11080	[ Footnote 49: Compare St Paul,--"For if the trumpet give an uncertain sound, who shall prepare himself to the battle?"
11080	_ C.F._ I understand; and I ask you now what the events are which you have said are produced by such causes?
11080	_ Cicero Pat._ Is there anything, my Cicero, which I can be more desirous of than that you should be as learned as possible?
11080	_ Will_ do us harm?
11080	and at that sight of the two tribunes of the people who are opposed to you?
11080	and do you think that those men were instigated by my authority rather than by their affection for the republic?
11080	and has introduced armed men into the temple of Concord when he was holding a senate there?
11080	and if he did such a thing as this for the fun of the thing, what do you think he will do when tempted by the hope of plunder?
11080	and of that great haste?
11080	and of the Roman knights?
11080	and of the military tribunes?
11080	and out of doors rather than at home?
11080	and that you should love with the greatest constancy those whom every one else hates most bitterly?
11080	and that you yourself submitted a motion to the people, that a fifth day should be added besides, in honour of Caesar?
11080	and the colonies?
11080	and to be the first man in this body to deliver his opinion, until he entered on his magistracy?
11080	and to celebrate a triumph?
11080	and to depart from thence in safety?
11080	and to return home himself?
11080	and to show your most profligate countenance to the household gods who protect that abode?
11080	and two thousand to your master of oratory; what would you have done if he had been able to make you eloquent?
11080	and what instance was it not of moderation to complain of the conduct of Marcus Antonius, and yet to abstain from any abusive expressions?
11080	and when you did so, not once only, but repeatedly?
11080	and while they are coming back again?
11080	and who, with armed troops and guards, has excluded both the people and the magistrates from the forum?
11080	and whose name has been concealed who was in the number of that gallant band?
11080	and,"Whether that was the reason why he did so?"
11080	any one with whom he conversed or shared his counsels more frequently?
11080	are not all the laws of Caesar respecting judicial proceedings abrogated by the law which has been proposed concerning the third decury?
11080	are those enormous profits to be endured which the household of Marcus Antonius has swallowed up?
11080	as if the object aimed at were to enable any one to appeal?
11080	by my handwriting?
11080	can he be afraid that any one of his friends may be convicted by Cydas, or Lysiades, or Curius?
11080	could it be passed with a proper regard for the auspices?
11080	did that most gallant man speak so long and so precisely a little while ago without any reason?
11080	do you suppose that the municipal towns, and the colonies, and the prefectures have any other opinion?
11080	especially when all the protection which we might have had from good men is lost, and when those men are prepared to obey his nod?
11080	for I imagine that Trebellius has taken this surname, what can be greater confidence than defrauding one''s creditors?
11080	for how can those men, to whom the safety of Brutus is dear, hate the name of Cassius?
11080	for if he did these things when flying, what would he have done when he was pursuing?
11080	for what name is more fit for you?
11080	for what of all these things can be either spoken of or understood without a long study of those matters?
11080	has emptied his well filled house?
11080	has he ever touched the public money, or murdered a man, or had armed men about him?
11080	has pillaged his gardens?
11080	has sought to make his death a pretext for slaughter and conflagration?
11080	has the Roman people adopted this law?--What?
11080	has transferred to his own mansion all their ornaments?
11080	have I not at all times extolled Decimus Brutus whenever I have delivered my opinion at all?
11080	have we no regard for the opinion of the veterans?
11080	he whose death the senate and Roman people wish to avenge, or he who has been adjudged an enemy by the unanimous vote of the senate?
11080	how the Roman people is on tiptoe with the hope of recovering its liberty?
11080	in order to have great fears for their return?
11080	is fear usually threatened by a friend?
11080	is the object of always opposing the name of the veterans to every good cause?
11080	is there any one of you who does not belong to a tribe?
11080	is this the opinion of those veteran soldiers, to whom as yet either course is open?"
11080	more deserving of every sort of punishment?
11080	more shameful than this?
11080	not killing me at Brundusium?
11080	of expelling Decimus Caifulenus, a man thoroughly attached to the republic, from the senate by violence and threats of death?
11080	of our authorizing soldiers to be enlisted without any force, without the terror of any fine, of their own inclination and eagerness?
11080	of permitting them to promise money for the assistance of the republic?
11080	of the plunder of temples?
11080	or can we doubt which of the two is most miserable?
11080	or even at the time when you were elected, could you have got the votes of one single tribe without the aid of Curio?
11080	or has he, who gave that present to his slave on that account taken any obligations on himself?"
11080	or how to soften what is harsh, and to conceal what can not be denied, and, if it be possible, entirely to get rid of all such topics?
11080	or in my speech for Avitus?
11080	or in that for Cornelius?
11080	or in the other numerous speeches in defence of different men?
11080	or of life, and duty, and virtue, and manners?
11080	or of the extraordinary applause at the sight of the statue of Pompeius?
11080	or of the verses made by the people?
11080	or should I collect all the other ruined men of that band of robbers?
11080	or should I rather praise the Antonii, the disgrace and infamy not only of their own families, but of the Roman name?
11080	or should I speak in favour of Censorenus, an enemy in time of war, an assassin in time of peace?
11080	or should you have thought Quintus Metellus one, whose four sons were all men of consular rank?
11080	or such open infamy?
11080	or such shamelessness?
11080	or what does it signify whether I wished it to be done, or rejoice that it has been done?
11080	or what judge will be bold enough to venture to condemn a criminal, knowing that he will immediately be dragged before a gang of hireling operatives?
11080	or what severer punishment has ever been he himself was unable to perform?
11080	or when was the Roman people more delighted?
11080	or will you employ the same uninterrupted vehemence in the same causes without any alteration?
11080	or with Illyricum?
11080	or, is it possible that any one should be found more friendly to the cause than his son?
11080	or, was it possible for that man long to continue unlike himself?
11080	says he, what are all these sanctions of religion which you are talking about?
11080	so brutal?
11080	than flying from one''s house?
11080	than, because of one''s debts, being forced to go to war?
11080	that I have been despised?
11080	that Trebonius was wicked?
11080	that he should enter the city as often as he pleased?
11080	that was otherwise than friendly?
11080	that was otherwise than moderate?
11080	that which was excluded from the forum?
11080	that you should hate those men whom every one else considers most dear?
11080	those which relate to the recovery of the liberty of the Roman people?
11080	to be a slave?
11080	to be eager to attack Mutina?
11080	to besiege Brutus?
11080	to read them?
11080	to whom was I to deliver them as my successor?
11080	under that which has been wholly abrogated by violence and arms?
11080	was ever achieved not only in this city, but in all the earth?
11080	was it ever regularly promulgated?
11080	was it not passed before it was even drawn up?
11080	was not the judicature open to that order by the Julian law, and even before that by the Pompeian and Aurelian laws?
11080	what business had he with Dyrrachium?
11080	what can be your intention?
11080	what do you think of those men who are besieging Mutina, who are levying troops in Gaul, who are threatening your fortunes?
11080	what good can our embassy do to the republic?
11080	what had you heard?
11080	what had you perceived?
11080	what imperator?
11080	what more savage?
11080	what resolutions you have given utterance to against those men?
11080	what shall we say if Caesar even wrote you that you were to give it up?
11080	what sort of return was it?
11080	what would be done if he were to come to life again, by?--"By whom?
11080	when it does not seem that there is even any punishment which the Roman people can think adequate to his crimes?
11080	when we have laid aside our arms and they have not laid aside theirs?
11080	when you decreed that the consuls, one or both of them, should go to the war, what war was there if Antonius was not an enemy?
11080	where are the habits and virtues of our forefathers?
11080	where have we among our youth a more illustrious example of the old- fashioned strictness?
11080	which of you does not he hate?
11080	who endeavoured to come to Rome with his army to accomplish our massacre and the utter destruction of the city?
11080	who ever saw any notice of that auction?
11080	who has been able to bear the sight of his home, of his house, and his household gods?
11080	who has filled the senate with armed men?
11080	who has imposed laws on the Roman people?
11080	who has put up exemptions and annuities to sale?
11080	who has released cities from obligations?
11080	who has removed whole provinces from subjection to the Roman empire?
11080	who has restored exiles?
11080	who is attacking Brutus?
11080	who is besieging Mutina?
11080	who is more modest?
11080	who is there who does not now think that he acted virtuously by accident?
11080	who ran down to Brundusium to meet the legions, and then murdered all the centurions in them who were well affected to the republic?
11080	who was there who did not grieve that he was so late in finding out how worthless a man he had been following?
11080	who was there who did not know that she had come so many days''journey to congratulate you?
11080	who was there, who did not give in his name?
11080	who will be able to support this man''s power?
11080	who, as far as words go, said indeed that he wished to be the city praetor, but who, in fact, was unwilling to be so?
11080	who, on whose possessions and fortunes he is not fixing his most impudent eyes, his hopes, and his whole heart?
11080	who, when deserted by them, has invaded Gaul with a troop of banditti?
11080	why am I compelled to find fault with the senate whom I have always praised?
11080	why are not you inaugurated?
11080	why are we to make their arrogance of such importance as to choose our generals with reference to their pleasure?
11080	why are we to yield so much to their haughtiness?
11080	why should he do so, any more than I should claim it of him?
11080	why was the fourth legion praised?
11080	why was the number of their lieutenants augmented?
11080	why were provinces given to Brutus and Cassius?
11080	why were quaestors assigned to them?
11080	will Antonius ever maintain peace with them?
11080	will he allow himself to be confined by the river Rubicon and by the limit of two hundred miles?
11080	will he not again seek those who have been banished?
11080	will he not again tamper with those men who have received lands?
11080	will he not, in short, be Marcus Antonius; to whom, on the occasion of every commotion, there will be a rush of all profligate citizens?
11080	will he obey this notice?
11080	will they ever be friends to you, or you to them?
11080	will you dare to open your mouth at all?
11080	will you ever admit them into the city?
11080	with Censorinus, and Ventidius, and Trebellius, and Bestia, and Nucula, and Munatius, and Lento, and Saxa?
11080	with what face do you do this?
11080	with what face will he be able to look upon you, and with what eyes will you, in turn, look upon him?
11080	would he make a truce?
8689	And why remain sitting on this tomb, wrapped in this long veil, oh, stranger lady? 8689 And you, what is your name?
8689	Are you Grecian or born in this country?
8689	But what do I behold? 8689 Do you propose to prevent me from taking my wife, the daughter of Tyndareus, to Sparta?"
8689	Is Proteus in these parts?
8689	Of what Proteus?
8689	To what master does this splendid palace belong? 8689 What are you saying?
8689	What is this shore whither the wind has driven our boat?
8689	Where are you going?
8689	Who is the old woman who reviles you, stranger lady?
8689	Who knows if living be not dying,[536] if breathing be not feasting, if sleep be not a fleece? 8689 Who loiters at the door of the vestibule?
8689	Why is it necessary that Andromeda should have all the woes for her share?
8689	Why shameful, if the spectators do not think so? 8689 [ 518] Do you note the harmonious rhythm?
8689	[ 581] Is a maiden unwell? 8689 ''Tis not merely for the present that I am frightened; but when I have eaten, where is it to find an outlet now? 8689 ''[ 554] Whence comes this effeminate? 8689 ''tis a bird, but of what kind? 8689 (_ To Cario._) But tell me, where is Plutus now? 8689 (_ To Philocleon._) But you have not finished? 8689 (_ To the Triballian._) What do you say? 8689 --Are you a peacock? 8689 ... Have I mentioned the woman who killed her husband with a hatchet? 8689 ... to be pedicated? 8689 ... who buried her father beneath the bath? 8689 A blunder? 8689 A just man then? 8689 A long time? 8689 A man? 8689 A merchant? 8689 A rat? 8689 A shrimp or a spider? 8689 A torch? 8689 A young boy, then? 8689 A young maiden, beautiful as the immortals, chained to this rock like a vessel in port?
8689	About the door?
8689	Accuses me of what?
8689	Aeschylus, why do you keep silent?
8689	All?
8689	Am I awake?
8689	Am I bound to dispute with this fellow?
8689	Am I mad?
8689	Am I not truly unfortunate?
8689	Am I to buy it of him?
8689	Among us, when we see a thoughtless man, we ask,"What sort of bird is this?"
8689	Amynon?
8689	And Agathon?
8689	And I get nothing whatever of the paternal property?
8689	And I, what am I to do?
8689	And I?
8689	And Pythangelus?
8689	And Xenocles?
8689	And a short mantle?
8689	And are you looking for a greater city than Athens?
8689	And because I have uttered what I thought right in favour of Euripides, do you want to depilate me for my trouble?
8689	And by what means will these slaves be got?
8689	And by what right, pray?
8689	And ca n''t you see Gusistraté, the tavern- keeper''s wife, with a lamp in her hand, and the wives of Philodoretus and Chaeretades?
8689	And did he not do this every night?
8689	And did he not get stoned?
8689	And did not the god come?
8689	And did you not lose your crow, when you fell sprawling on the ground?
8689	And do n''t you know the decrees that have been voted?
8689	And do you remember that about the copper coinage?
8689	And does not divine Homer owe his immortal glory to his noble teachings?
8689	And does the author of such rubbish dare to criticize my songs?
8689	And everything that used to be the men''s concern has been given over to the women?
8689	And had Aeschylus not his friends too?
8689	And have you not done me the most deadly injury by seeking to banish me from every country?
8689	And have you not heard what a dandy Phrynichus was[558] and how careful in his dress?
8689	And his?
8689	And how about my eyes?
8689	And how about the man who has no land, but only gold and silver coins, that can not be seen?
8689	And how are we to give them health, which belongs to the gods?
8689	And how can you give a man wings with your words?
8689	And how did you teach them this bravery?
8689	And how do you think to escape them?
8689	And how has this law disturbed Aeschylus?
8689	And how is he going to manage that?
8689	And how is that to be crossed?
8689	And how shall we give wealth to mankind?
8689	And how should you be able to do that, you, who are but a mortal?
8689	And how so, pray?
8689	And how so?
8689	And how?
8689	And if I do decide?
8689	And if it does?
8689	And if the blear- eyed Neoclides[672] comes to insult you?
8689	And if the women have you beaten?
8689	And if they fly at you?
8689	And if they laugh you in the face?
8689	And if we are not able?
8689	And if you have failed in this duty, if out of honest and pure- minded men you have made rogues, what punishment do you think is your meet?
8689	And in truth am I not really bound?
8689	And is he not doing this now by leaving you to grope your wandering way?
8689	And is it not harder for me to wear myself out with rowing?
8689	And it has a brazen leg?
8689	And it was voted?
8689	And my shoes and staff, those too went off with you?
8689	And now recall to me what are the advantages you enjoy, you, who pretend to rule over Greece?
8689	And of the needle- seller''s[749] with Pamphilus?
8689	And over yonder?
8689	And perhaps Callimachus[709] is going to take in more money than Callias owns?
8689	And she who carries the child?
8689	And tell me, is it not you who equip the triremes?
8689	And that Laïs is kept by Philonides?
8689	And that Philepsius[751] rolls off his fables?
8689	And that is?
8689	And the belt?
8689	And the citizen whom the lot has not given a letter showing where he is to dine will be driven off by everyone?
8689	And the old man, where is he?
8689	And then?
8689	And then?
8689	And then?
8689	And then?
8689	And there, on the other side, surely that is a girl''s bottom?
8689	And they are?
8689	And this footwear?
8689	And this other one, what bird is it?
8689	And was not such daring deserving of death?
8689	And what about the object of my coming?
8689	And what am I to do?
8689	And what can I do for you in the matter?
8689	And what desire is it, little brother?
8689	And what did he say to that?
8689	And what did he say?
8689	And what did the god do?
8689	And what do you propose to do, Aeschylus?
8689	And what do you think will ensure their happiness?
8689	And what do you want with him?
8689	And what does it think about it?
8689	And what does the crow say about the road to follow?
8689	And what fate has led them hither to the land of the birds?
8689	And what for?
8689	And what for?
8689	And what good is that, if he eats the cheese?
8689	And what if they prove the stronger?
8689	And what if they sell them for you?
8689	And what immortal would protect you for your crime?
8689	And what impels you to make these overtures?
8689	And what is he to do there?
8689	And what is that black part in the middle?
8689	And what is the cause of that, pray?
8689	And what is the name of these gods?
8689	And what is to become of me, poor unfortunate man?
8689	And what of the Corinthian courtesans?
8689	And what other road can the gods travel?
8689	And what say you?
8689	And what then shall be done with these shoes?
8689	And what was decided?
8689	And what will the speaker''s platform be used for?
8689	And what will the suit be about?
8689	And what will you do with the urns?
8689	And what''s it all about?
8689	And when Theorus, prone at Cleon''s feet, takes his hand and sings,"Like Admetus, love those who are brave,"[142] what reply will you make him?
8689	And when did you compose them?
8689	And when we bestow our favours on slaves and muleteers for want of better, does he mention this?
8689	And when you are listening to what your masters are saying?
8689	And when you go off grumbling, after having been well thrashed?
8689	And when you make yourself important?
8689	And when you repeat it to strangers?
8689	And when you talk to us of towering mountains-- Lycabettus and of the frowning Parnes[493]--is that teaching us what is good?
8689	And where are you going to, since you have not deposited your belongings?
8689	And where does the rest go then?
8689	And where is he?
8689	And where is your cloak?
8689	And where will the meals be served?
8689	And where would your offering be better bestowed than on the shoulders of a rascal and a thief?
8689	And which prologue are you going to examine?
8689	And which way does it tell us to go now?
8689	And whither has the poor fellow gone?
8689	And who are you whom my misfortunes have moved to pity?
8689	And who are you?
8689	And who avers the contrary?
8689	And who built such a wall?
8689	And who carried the mortar?
8689	And who feed our mercenaries at Corinth?
8689	And who gives it to him?
8689	And who has it now?
8689	And who is it brings an owl to Athens?
8689	And who is the prosecutor before the dicasts?
8689	And who was the first one you met?
8689	And who was the thief?
8689	And who will be the judge?
8689	And why change it, you great fool?
8689	And why did you not ask your wife for it?
8689	And why did you not take your mantle?
8689	And why do you place yourself at the window?
8689	And why libations, why so many ceremonies, if wine plays no part in them?
8689	And why, pray, does it draggle this fashion?
8689	And why?
8689	And with what intent?
8689	And with what responding tones did the sacred tripod resound?
8689	And yet can anyone style himself your benefactor, when he does not cast a morsel to your poor dog?
8689	And yet we listen to such things?
8689	And yet what is the use of being rich, if you are to be deprived of all these enjoyments?
8689	And you are seasoning them before answering us?
8689	And you are stupid enough not to understand the meaning of such an answer?
8689	And you dare to look me in the face after such a shameful deed?
8689	And you did not tremble at the sound of his threatening words?
8689	And you do n''t send him to us, to your friends?
8689	And you were quickly ruined?
8689	And you will repeat them?
8689	And you wish to dedicate them too?
8689	And you yourself, who are you?
8689	And you, how do you form your prologues?
8689	And you, what have you to say?
8689	And you, what is your opinion?
8689	And you, what''s your opinion?
8689	And you?
8689	And you?
8689	Aphrodité, why dost thou fire me with such delight in her?
8689	Are not you the cause of Pamphilus''sufferings?
8689	Are the sandals there?
8689	Are there others then?
8689	Are these not our everyday tricks?
8689	Are these the mighty benefits with which you pretend to load mankind?
8689	Are they hoping with our help to triumph over their foes or to be useful to their friends?
8689	Are they mad?
8689	Are they not our most mortal foes?
8689	Are they the just?
8689	Are two men to fly from a woman?
8689	Are we going to banquet?
8689	Are we going to war about a woman?
8689	Are we in a condition to show fight?
8689	Are wolves to be spared?
8689	Are you a husbandman?
8689	Are you a woman?
8689	Are you an ape plastered with white lead, or the ghost of some old hag returned from the dark borderlands of death?
8689	Are you asking for the old woman who carried the lyre?
8689	Are you asleep?
8689	Are you calling me?
8689	Are you chaffing me about my feathers?
8689	Are you dicasts?
8689	Are you distraught, as if you had just returned from Pluto?
8689	Are you going to talk of cats and rats among high- class people?
8689	Are you knocking?
8689	Are you mad, I ask you?
8689	Are you mad?
8689	Are you mad?
8689	Are you mad?
8689	Are you mad?
8689	Are you mocking me?
8689	Are you mocking me?
8689	Are you moving or are you going to pawn your stuff?
8689	Are you never going to be done?
8689	Are you not astonished at the wall being completed so quickly?
8689	Are you really going to carry them in?
8689	Are you so stupid, such a fool?
8689	Are you telling me the truth?
8689	As to power, am I not equal to the king of the gods?
8689	Assuredly, my child, but tell me what nice thing do you want me to buy you?
8689	At what, then?
8689	Aye, which?
8689	Because I obey the law?
8689	Because he has known and shown up two or three of our faults, when we have a thousand?
8689	Before I lose my spleen entirely, Euripides, can you at least tell me whither you are leading me?
8689	Before drinking?
8689	Before having laid it down?
8689	Besides, friend, why should there be lawsuits?
8689	But am I not carrying it?
8689	But am I not the most unfortunate of men?
8689	But answer me; are you the mother of this brat?
8689	But come, what is it like to live with the birds?
8689	But could I judge as well with my mouth full?
8689	But do you deem it fitting to make us run like this before ever telling us why your master has called us?
8689	But do you see all those hooked claws?
8689	But first say, who will sell them, if everyone is rich?
8689	But has the Assembly taken place then?
8689	But how am I to work two oars at once?
8689	But how are we going to lift up our arm[675] in the Assembly, we, who only know how to lift our legs in the act of love?
8689	But how are you going to get out of the mess?
8689	But how can they be gathered together?
8689	But how could they put the mortar into hods?
8689	But how could we employ you here?
8689	But how could you see all this, you arch- rascal, when you say you were hiding all the time?
8689	But how do the Corinthians concern me?
8689	But how do you mean for all?
8689	But how shall we obtain clothing?
8689	But how will mankind recognize us as gods and not as jays?
8689	But how would a man fail to be recognized amongst women?
8689	But how?
8689	But however has it got as far as that?
8689	But if Cephalus[670] belches forth insults against you, what answer will you give him in the Assembly?
8689	But if a fellow- citizen, a friend, came to pay my ransom?
8689	But if admission is forbidden you?
8689	But if these notice it and want to fish me up and drag me back into the house, what will you do?
8689	But if we are truly such a pest, why marry us?
8689	But if we live in this fashion, how will each one know his children?
8689	But if you kill me at the outset, how shall I afterwards go to find this beautiful girl of mine?
8689	But if you lose your case, what punishment will you submit to?
8689	But is it not the folk who rob most that have all these things?
8689	But just look at this tool; is that like a woman?
8689	But may I not enter an excuse?
8689	But might she not stop with me?
8689	But now your name, what is it?"
8689	But tell me, friends, where is my mistress''s husband?
8689	But tell me, has your father had you entered on the registers of his phratria?
8689	But tell me, whence come you to be so squalid?
8689	But tell me, where are you flying to?
8689	But tell me, who are you?
8689	But tell me, why do the people admire me?
8689	But we are rich; why should we keep a haggling Hermes?
8689	But we old men, shall we have penis enough if we have to satisfy the ugly first?
8689	But what are all these birds doing in heaven?
8689	But what can have attracted such a crowd at that early hour?
8689	But what did you want with a cock in tragedy?
8689	But what do all these insults betoken?
8689	But what do you want to do with me?
8689	But what does this mean?
8689	But what god shall be its patron?
8689	But what if my father wished to give me his property on his death- bed, even though I be a bastard?
8689	But what if they do n''t?
8689	But what is he driving at?
8689	But what is there to judge?
8689	But what is your name?
8689	But what kind of life is it you propose to set up?
8689	But what matter brings you here?
8689	But what need of a lyre in his case?
8689	But what object can have induced you to come among us?
8689	But what prevents your going there?
8689	But what sort of city should we build?
8689	But what sweet hope is this that sets my heart a- throb?
8689	But what was your dream?
8689	But what weapons have we?
8689	But what will you say of it, if he should triumph in the debate?
8689	But what would you?
8689	But what?
8689	But where am I to find one-- where?
8689	But where can a place be found for hearing well?
8689	But where do you hail from?
8689	But where shall I go?
8689	But where shall we be buried, if we die?
8689	But where shall we find orators in an Assembly of women?
8689	But where will the lender get the money to lend, if all is in common?
8689	But where, pray, did you learn all these pretty things?
8689	But where?
8689	But which one then?
8689	But who are you, pray?
8689	But who are you?
8689	But who could listen to such words without exclaiming?
8689	But who will do the work?
8689	But whom has he thus ill- used?
8689	But why do you tarry, Blepyrus?
8689	But why does he want to treat us in that scurvy fashion?
8689	But why is that?
8689	But why not go and defend yourself?
8689	But why this cock?
8689	But why, if he is Cleonymus, has he not thrown away his crest?
8689	But why, pray, since you also claim to be a god, should you not be beaten like myself?
8689	But will you pay the debt?
8689	But with what object now do you bring this old cloak, which your slave is carrying?
8689	But would you not prefer to live quietly and free from all care and anxiety?
8689	But you, you foe of the gods, what have you done that is so good?
8689	But your infirmity; how did that happen?
8689	But, after all, what sort of city would please you best?
8689	But, cursed man, what harm have my Sthenoboeas done to Athens?
8689	But, father, if the Archon[47] should not form a court to- day, how are we to buy our dinner?
8689	But, great gods, what am I to think?
8689	But, great gods, what is the matter then?
8689	But, poet, what ill wind drove you here?
8689	But, poor fellow, what is his aim?
8689	But, tell me, who did the woodwork?
8689	But_ anyhow_, what if they do n''t?
8689	By Posidon, do you see that many- coloured bird?
8689	By which gate did you pass through the wall, wretched woman?
8689	By which gate?
8689	By which of his pieces does he set most store?
8689	Can I be the son of Alcmena, I, a slave and a mortal?
8689	Can anyone direct me where Chremylus is?
8689	Can anyone keep such a dog?
8689	Can anything better be conceived for the public weal?
8689	Can it be Cinesias[680] who has befouled you so?
8689	Can it be I am treated thus?
8689	Can not you keep still then, fellow, once you get a whiff of a bit of tripe?
8689	Can some friend have invited her to a feast?
8689	Can they be bearing us ill- will?
8689	Can you be a female informer?
8689	Can you have any other lover than that old fop Geres?
8689	Can you remember that name?
8689	Can you see any bird?
8689	Can you see any god behind me?
8689	Can you smell anything, rascal?
8689	Clever men?
8689	Come now, what must be done?
8689	Concerning what?
8689	Could I not sell it just as well?
8689	Could we do anything worse than leave the god in the lurch and fly before this woman without so much as ever offering to fight?
8689	Could you do mankind a greater harm?
8689	Could you find your country again from here?
8689	Could you not have told me?
8689	Could you tell us where Pluto dwells?
8689	Cruel wretch, will you leave me pitilessly among the dead?
8689	Cursed beast, what are you croaking to me?...
8689	D''ye see?
8689	D''ye take me for a fool?
8689	D''you hear him?
8689	D''you know what you look like?
8689	D''you know you have made us lose a_ sextary_ of wheat, which I should have bought with the_ triobolus_ of the Assembly?
8689	D''you see?
8689	Dancing wenches?
8689	Dare you reply, you scoundrels, you who are caught red- handed at the most horrible crime?
8689	Dear old men, am I near the house where the new god lives, or have I missed the road?
8689	Did I not tell you of it yesterday?
8689	Did I not tell you, you were going to plague me?
8689	Did it hurt you?
8689	Did you fight?
8689	Did you get one?
8689	Did you get the triobolus?
8689	Did you notice?
8689	Did you present yourself to the officers in command of the jays?
8689	Did you see the parricides and the perjured he told us of?
8689	Did you?
8689	Do I look like a coward of your kidney?
8689	Do n''t you hear?
8689	Do n''t you know the cawing crow lives five times as long as a man?
8689	Do n''t you know what sort of an animal we are guarding here?
8689	Do n''t you know?
8689	Do n''t you propose taking what belongs to you to the common stock?
8689	Do n''t you remember the one reducing the price of salt, eh?
8689	Do n''t you see Melisticé, the wife of Smicythion, hurrying hither in her great shoes?
8689	Do n''t you see that a single kite could easily carry off the lot at once?
8689	Do n''t you take your share of those offerings?
8689	Do what?
8689	Do you conceive my bent?
8689	Do you deem me so brazen as all that, and my words mere lies?
8689	Do you forget, then, how I used to take care he knew nothing about it when you were stealing something from your master?
8689	Do you hear?
8689	Do you insult me thus before this crowd?
8689	Do you know a certain individual at Cothocidae[599]...?
8689	Do you know how dearly I should like to split her legs for her?
8689	Do you know this woman?
8689	Do you know what to do?
8689	Do you like Nephelococcygia?
8689	Do you not see it is of several different colours?
8689	Do you note it?
8689	Do you ply any trade?
8689	Do you pretend to be a man?
8689	Do you recall that evening when you stooled against the column where the decrees are posted?
8689	Do you refuse these gifts?
8689	Do you see how opportunely I got you away from the solicitations of those fellows, who wanted to make you work their tools in your mouth?
8689	Do you see that little door?
8689	Do you see the stupid thing?
8689	Do you see them, master?
8689	Do you see what lawsuits you are drawing upon yourself with your drunkenness?
8689	Do you see yourself?
8689	Do you take me for a Lydian or a Phrygian[322] and think to frighten me with your big words?
8689	Do you take me or shall I explain myself in some other way?
8689	Do you think it is doing me no harm to restore Plutus to the use of his eyes?
8689	Do you think that is honest?
8689	Do you think twenty deaths a sufficiently large stake?
8689	Do you understand?
8689	Do you understand?
8689	Do you want any more?
8689	Do you want me to die of hunger?
8689	Do you want me to tell you a very steep road, one that descends very quickly?
8689	Do you want some other drollery?
8689	Do you want to beat in the door?
8689	Do you want to dethrone your own father?
8689	Do you want to fight it?
8689	Do you want to fly straight to Pellené?
8689	Do you want to see yourself?
8689	Do you want us to fling ourselves headlong down these rocks?
8689	Does a bird need a servant, then?
8689	Does he mean to say that Hermes had watched, only that Agamemnon should perish at the hands of a woman and be the victim of a criminal intrigue?
8689	Does he not repeat that we are all vice, that we are the curse of our husbands?
8689	Does he not resemble a she- ass to the life?
8689	Does he not say she must be given to the swallows?
8689	Does he not style us gay, lecherous, drunken, traitorous, boastful?
8689	Does it come from Marathon or have you picked it out of some labourer''s chanty?
8689	Does it not seem that everything is extravagance in the world, or rather madness, when you watch the way things go?
8689	Does it suit me?
8689	Does not everything depend on wealth?
8689	Does the son of Pisias want to betray the gates of the city to the foe?
8689	Doubtless the god pulled a wry face?
8689	Dressed in a long robe?
8689	Drive me out?
8689	During the Assembly, wretched woman?
8689	During the sacrifice?
8689	Eh, what''s the matter, child?
8689	Euripides said,"Why is is shameful, if the spectators, who enjoy it, do not think so?"
8689	Far better, are they not?
8689	Father, would you give me something if I asked for it?
8689	Firstly, who is this?
8689	For instance, what is the origin of the power that Zeus wields over the other gods?
8689	For outrage?
8689	From what country?
8689	From what country?
8689	From whom will they take them?
8689	From whom?
8689	Gather songs in the clouds?
8689	Go down to hell?
8689	Good gods, where_ is_ your heart?
8689	Had any other folk come to beseech the deity?
8689	Had we not better confer together and come to some understanding?
8689	Has he lost his shoes?
8689	Has he not hit us enough, calumniated us sufficiently, wherever there are spectators, tragedians, and a chorus?
8689	Has it seen the feast of cups thrice or four times?
8689	Have I told how you attributed to yourself the male child your slave had just borne and gave her your little daughter?
8689	Have these birds come to contend for the double stadium prize?
8689	Have we not the right to speak frankly at this gathering?
8689	Have you a permit, bearing the seal of the storks?
8689	Have you ever been suddenly seized with a desire for pea- soup?
8689	Have you no Greek town you can propose to us?
8689	Have you not drunk up your money then?
8689	Have you not said in one of your pieces,"You love to see the light, and do n''t you believe your father loves it too?
8689	Have you really grown rich as they say?
8689	Have you some good hope to offer us or merely"Hellé''s sacred waves"?
8689	Have you the beards that we had all to get ourselves for the Assembly?
8689	Have you then stolen so much as all that?
8689	Have you ulcers to hide like Laespodias?
8689	He has a big beard?
8689	He has indeed sold us this jay, a true son of Tharelides,[178] for an obolus, and this crow for three, but what can they do?
8689	He must then be a pretty coarse kind of god?
8689	He was a man and now he has suddenly become a crow; does it not foretoken that he will take his flight from here and go to the crows?
8689	He, however, shouted louder than they all, and looking at them asked,"Why, what ought I to have done?"
8689	How I frightened him?
8689	How can one and the same animal have cast away his buckler both on land, in the sky and at sea?
8689	How can one say he was fortunate at first?
8689	How can tragedy be weighed?
8689	How can we fail then to be mistaken for men?
8689	How can you claim to be carrying it, when you are carried?
8689	How can you, a slave and a mortal, be the son of Alcmena?
8689	How could I use this power, which you say I have?
8689	How creative?
8689	How dare you talk like this, you impudent hussy?
8689	How do the dwellers in these parts knock?
8689	How do you mean?
8689	How does that concern you, friend?
8689	How is that?
8689	How is that?
8689	How is that?
8689	How is this?
8689	How laughable?
8689	How long since?
8689	How much does it hold?
8689	How must I recline?
8689	How old is it?
8689	How so?
8689	How so?
8689	How so?
8689	How their pole?
8689	How then?
8689	How twice over?
8689	How will they get at it?
8689	How will you be able to cry when once your eyes are pecked out?
8689	How, in the gods''name?
8689	How, pray?
8689	How?
8689	I alone?
8689	I alone?
8689	I am not astonished at these outbursts of fiery rage; how could your bile not get inflamed against Euripides, who has spoken so ill of you?
8689	I begin, but where is he with the basket?
8689	I can do so many things by myself and unaided?
8689	I cowardly?
8689	I have not the right to dedicate myself entirely to my country''s service?
8689	I mightier than he?
8689	I remember that well enough, but what connection is there with present circumstances?
8689	I say, Epops, you are not the only one of your kind then?
8689	I shall no longer have to tire myself out with work from daybreak onwards?
8689	I, who have never set foot on a ship?
8689	I?
8689	I?
8689	I?
8689	I?
8689	I?
8689	If sacrifices are offered to him, is not Plutus their cause?
8689	If the archers drag you away, what will you do?
8689	If there were no barbarian gods, who would be the patron of Execestides?
8689	If they are happy, is not that the chief thing towards health?
8689	In the name of the gods, who are you?
8689	In what manner shall I put him to the question?
8689	In what way distinct?
8689	In what way?
8689	In what way?
8689	In what way?
8689	Indeed, and what are their plans?
8689	Indeed?
8689	Indeed?
8689	Indoors?
8689	Is Iophon[396] dead then?
8689	Is a woman weaving a garland for herself?
8689	Is all that there?
8689	Is all that there?
8689	Is beggary not Poverty''s sister?
8689	Is he dispersing the clouds or gathering them?
8689	Is he really acquitted?
8689	Is he then really blind?
8689	Is it I you seek?
8689	Is it a procession that you are starting off to the public crier, Hiero?
8689	Is it a question of feasting?
8689	Is it absolutely necessary?
8689	Is it actual, downright madness?
8689	Is it already over then?
8689	Is it in Nephelococcygia that all the wealth of Theogenes[271] and most of Aeschines''[272] is?
8689	Is it no later than that?
8689	Is it not because of you that Agyrrhius[750] lets wind so loudly?
8689	Is it not evident to the blind, that nowadays to do nothing that is right is the best way to get on?
8689	Is it not he who draws the citizens to the Assembly?
8689	Is it not he who lends the Great King all his pride?
8689	Is it not he who taught the warlike virtues, the art of fighting and of carrying arms?
8689	Is it not laughable?
8689	Is it not said, that the cleverest speakers are those who submit themselves oftenest to men?
8689	Is it not said, that the dicasts, when deceived by lying witnesses, have need to ruminate well in order to arrive at the truth?
8689	Is it not the most priceless gift of all, to be winged?
8689	Is it not the worst of all slaveries to see all these wretches and their flatterers, whom they gorge with gold, at the head of affairs?
8689	Is it possible that the gods have chosen such an envoy?
8689	Is it the fall of day?
8689	Is it the one which Thrasybulus spoke about to the Lacedaemonians?
8689	Is n''t it a peacock?
8689	Is not Orestes speaking in this fashion before his father''s tomb?
8689	Is not old age filled with cruel ills?
8689	Is not this great power indeed, which allows even wealth to be disdained?
8689	Is that cursed rascal putting on airs?
8689	Is that enough?
8689	Is that kind of seed sown among you?
8689	Is that not my neighbour Blepyrus?
8689	Is that not the first duty of an honest man?
8689	Is that the kind of thing that pleases you?
8689	Is the country served by vile intrigue?
8689	Is the old man at it again, escaping through some loophole?
8689	Is the swallow in sight?
8689	Is there a being who lives more in the midst of delights, who is more feared, aged though he be?
8689	Is there a man of sense who will do such a thing?
8689	Is there a pleasure, a blessing comparable with that of a juryman?
8689	Is there a single word to condemn in that?
8689	Is there a slave who has done something wrong?
8689	Is there another glutton besides Cleonymus?
8689	Is there no chance of sharing?
8689	Is there no one has any spirit at all?
8689	Is there not a crowd of other little lads, who produce tragedies by the thousand and are a thousand times more loquacious than Euripides?
8689	Is there one?
8689	Is there sedition in your city?
8689	Is there some man following us?
8689	Is there_ not_ one?
8689	Is this a torch?
8689	Is this doing you harm, that we shower blessings on all men?
8689	Is this not a fine one?
8689	Is this not opposed to all good sense?
8689	Is this the first urn?
8689	Is this the rascal of whom Clisthenes told us?
8689	Is''t very heavy?
8689	Is_ he_ in the plot then?
8689	It is a long time, then, since he saw you?
8689	Keep my courage, when I''m being burnt up?
8689	Keep silent before this fellow?
8689	Let a doctor be fetched; but which is the cleverest in this branch of the science?
8689	Let me see, what is the best road to show you?
8689	Let me see, whom could I best send to him?
8689	Let''s see, have you ever been here before?
8689	Like this?
8689	May I not at least say, that unless I am relieved of this cursed load I shall let wind?
8689	Might it be the tavern- keeper in my neighbourhood, who is always cheating me in measure?
8689	Might it be"the Aether, the dwelling of Zeus,"or"the wing of Time"?
8689	Might you then have had dealings with Clisthenes?
8689	Must I knock again?
8689	Must the laws not be obeyed then?
8689	Must they die in early youth?
8689	Must we not go and seek a physician?
8689	My best feat?
8689	My good fellow, what has happened to your friends?
8689	My husband?
8689	My share of what, pray?
8689	No head- bird gave you a safe- conduct?
8689	No more shall perish?
8689	Nobody?
8689	Not even the happiness that has come to you?
8689	Now am I to make one of those jokes that have the knack of always making the spectators laugh?
8689	Now another point: if the magistrates condemn a citizen to the payment of a fine, how is he going to do it?
8689	Now whatever are these cursed parchments?
8689	Now who asks to speak?
8689	Now why this lamentation?
8689	Now will you be off with your decrees?
8689	Now, who wishes to speak?
8689	Now, will you know how to talk gravely with well- informed men of good class?
8689	Of another, who caused hers to lose his reason with her potions?
8689	Of stone?
8689	Of the entrails-- is it so written?
8689	Of what country?
8689	Of what crimes is he not the author?
8689	Of which gods are you speaking?
8689	Of which one must I rid myself first?
8689	Of which?
8689	Of whom?
8689	Oh Nymphs, ye virgins who are dear to me, how am I to approach him?
8689	Oh, most cruel of all animals, why tear these two men to pieces, why kill them?
8689	Oh, my dear, would you have me caring nothing for a poor woman in that plight?
8689	Only what?
8689	Or is it merely said ironically?
8689	Ought you not rather to rejoice and give thanks to the gods?
8689	Out of the public funds?
8689	Over whom?
8689	Paralus or Salaminia?
8689	Pay attention and be silent about the door?
8689	People will not be robbed any more at night?
8689	Plutus in your house?
8689	Plutus''very own self?
8689	Possibly; but what was his object?
8689	Pray, how should you know such garments?
8689	Pray, is this obeying or being a slave, as you pretended to be able to prove?
8689	Resistance to what?
8689	Restore whom his sight?
8689	Say, cock, is not that your opinion too?
8689	Seek physicians at Athens?
8689	Seest thou how these barbarians ill- use me-- me, who have many a time made them weep a full bushel of tears?
8689	Shall we call it Sparta?
8689	Shall you know exactly how to take up the songs that are started?
8689	Should we not, friends, make a halt here and sign to call him out?
8689	Silence about what?
8689	Since then you have been living in misery?
8689	Smoke?
8689	So first of all, what think you of Alcibiades?
8689	So it seems, despite all your youthful vigour, you make it your trade to denounce strangers?
8689	So small?
8689	So that words give wings?
8689	So you want to earn trouble for your ribs,[1] eh?
8689	So''tis because of me that sacrifices are offered to him?
8689	Strymodorus of Conthylé, you best of mates, where is Euergides and where is Chales of Phyla?
8689	Swarthy, robust of build?
8689	Take your advice?
8689	Tell me, father, what do you get out of the tribute paid by so many Greek towns?
8689	Tell me, what''s all that yellow about you?
8689	Tell me, who is your husband?
8689	Thanks to me, they understand everything, discern all things, conduct their households better and ask themselves,"What is to be thought of this?
8689	That they may tear me to pieces?
8689	That troops are sent to succour the Egyptians?
8689	That wo n''t worry him much, for has he not gained them by perjury?
8689	The Alcibiades said to me in his lisping way,"Do you thee?
8689	The Greeks?
8689	The god of the sea?
8689	The time?
8689	Their name?
8689	Then he has not shared?
8689	Then he is acquitted?
8689	Then how do you live, if you do nothing?
8689	Then tell me this, why does all mankind flee from you?
8689	Then there''s Sophocles, who is greater than Euripides; if you must absolutely bring someone back from Hades, why not make him live again?
8689	Then what deliverance can there be for a city that will neither have cape nor cloak?
8689	Then what should I talk about?
8689	Then what witty thing shall I say?
8689	Then where are your breasts?
8689	Then where are your feathers?
8689	Theramenes?
8689	There will be no more playing at dice?
8689	There will be no more thieves then, eh?
8689	Therefore, if ever you recovered your sight, you would shun the wicked?
8689	This one?
8689	Three cotylae?
8689	Thus ugly Lysicrates''nose will be as proud as the handsomest face?
8689	Thus you will not change your mode of life?
8689	To begin with you; who are you?
8689	To cram[702] himself there like a capon?
8689	To do the thing fairly, how do you propose to act?
8689	To do what-- to spin?
8689	To do what?
8689	To do what?
8689	To private gods of your own, which you have made after your own image?
8689	To see if you were being buried?
8689	To the bottom of Hades?
8689	To what divinity is your homage addressed?
8689	To what?
8689	To- day things are better than yesterday; let us share, for are you not my friend?
8689	Triballian, do you want a thrashing?
8689	Us, who have wings and fly?
8689	We birds?
8689	We?
8689	Well then, do you agree?
8689	Well then, what name can you suggest?
8689	Well, Aeschylus, why are you so restless?
8689	Well, and then what?
8689	Well, and why not?
8689	Well, tell me, does that picture suit you?
8689	Well, what must he do?
8689	Well?
8689	Well?
8689	Well?
8689	Well?
8689	Were what?
8689	Were you initiated into the Great Mysteries in that cloak?
8689	What I love is down there,''tis down there I want to be, there, where the herald cries,"Who has not yet voted?
8689	What ails you, that you should shake your fist at heaven?
8689	What am I doing?
8689	What are these birds with downy feathers, who look so pitiable to me?
8689	What are these meats?
8689	What are these things?
8689	What are you asking?
8689	What are you chanting us about frosts?
8689	What are you chattering about cress?
8689	What are you daring to do, you pitiful, wretched mortals?
8689	What are you dong, you wretches?
8689	What are you grumbling and groaning for?
8689	What are you jabbering about?
8689	What are you ruminating over now again?
8689	What are you running away for?
8689	What are you saying?
8689	What are you saying?
8689	What are you saying?
8689	What are you saying?
8689	What are you shouting for?
8689	What are you shouting for?
8689	What are you, then?
8689	What belongs to the priestess?
8689	What brings you here?
8689	What can be done?
8689	What case shall we bring up first?
8689	What connection have they?
8689	What country gave birth to such an audacious woman?
8689	What d''you want with me?
8689	What do the allies do?
8689	What do you gain thereby?
8689	What do you mean, that''s little good?
8689	What do you mean?
8689	What do you mean?
8689	What do you mean?
8689	What do you mean?
8689	What do you reckon on doing then?
8689	What do you say to that, Euripides?
8689	What do you say?
8689	What do you say?
8689	What do you think of it?
8689	What do you want of me?
8689	What do you want to do?
8689	What does Pluto reckon to do?
8689	What does all this mean?
8689	What does he say?
8689	What does it all mean?
8689	What does it mean?
8689	What does it think?
8689	What does this mean?
8689	What does this mean?
8689	What does this mean?
8689	What does this mean?
8689	What else is there to do?
8689	What else should I do?
8689	What else?
8689	What favour?
8689	What flute- girl?
8689	What folk?
8689	What for?
8689	What for?
8689	What for?
8689	What for?
8689	What game is this?
8689	What god shall I accuse of having sought my death?
8689	What god was it?
8689	What gods?
8689	What good thing have you to tell me?
8689	What has happened then?
8689	What has he done now, friends, what has he done?
8689	What have they done to you?
8689	What have we here?
8689	What have you come to do?
8689	What have you done then?
8689	What have you done, you wretch?
8689	What have you seen?
8689	What is Zeus doing?
8689	What is his country?
8689	What is his name?
8689	What is his purpose?
8689	What is it, my child?
8689	What is it?
8689	What is it?
8689	What is that?
8689	What is the matter?
8689	What is the result?
8689	What is there that way?
8689	What is this bird from beyond the mountains with a look as solemn as it is stupid?
8689	What is this bird?
8689	What is this music that makes me so blithe?
8689	What is this wiseacre stuff you are telling me?
8689	What is this''phlattothrat''?
8689	What is this?
8689	What is to be done then?
8689	What is your most brilliant feat?
8689	What is''t comes here?
8689	What laws, you poor fellow?
8689	What little bottle?
8689	What makes you laugh?
8689	What makes you think that?
8689	What man is fool enough to let himself be depilated?
8689	What mean these shouts?
8689	What means this silence?
8689	What means this triple crest?
8689	What must be taken?
8689	What must be taken?
8689	What need for buying hooks?
8689	What need for you to hear what you are going to see?
8689	What need then had I to take this luggage, if I must not copy the porters that Phrynichus, Lycis and Amipsias[382] never fail to put on the stage?
8689	What object will there be in playing?
8689	What relation has a mirror to a sword?
8689	What rich man would risk his life to devote himself to this traffic?
8689	What risk?
8689	What risk?
8689	What say you?
8689	What shall our city be called?
8689	What shall we do there?
8689	What shall we do?
8689	What subtle trill, I wonder, is he going to warble to us?
8689	What then is to be done?
8689	What then?
8689	What then?
8689	What then?
8689	What was done first?
8689	What was done first?
8689	What will become of me?
8689	What will you say to them?
8689	What would you with him, friend?
8689	What''s he going to say now?
8689	What''s his name?
8689	What''s it all about?
8689	What''s it like?
8689	What''s that you say?
8689	What''s that you tell me?
8689	What''s that?
8689	What''s that?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the matter?
8689	What''s the purpose of your journey?
8689	What''s the time, please?
8689	What''s this?
8689	What''s this?
8689	What''s wrong then?
8689	What''s wrong?
8689	What''s your name, ship or cap?
8689	What''s your plan?
8689	What, are then the wicked those she loves?
8689	What, are you talking about the head of Gorgos,[644] the scribe?
8689	What, the club that makes him puff and pant with its weight?
8689	What, you fool?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	What?
8689	Whatever am I to do?
8689	Whatever are you talking about?
8689	When is the contest to begin?
8689	When they are afraid, they promise to divide Euboea[79] among you and to give each fifty bushels of wheat, but what have they given you?
8689	When?
8689	Whence comes this voice?
8689	Whence, how has Chremylus suddenly grown rich?
8689	Where am I to find him?
8689	Where are his puppies?
8689	Where are the Proxeni?
8689	Where are they?
8689	Where are they?
8689	Where are you dragging this unfortunate man to?
8689	Where are you going to land me?
8689	Where are you off to in this rig?
8689	Where are you off to?
8689	Where are you off to?
8689	Where are you running to now?
8689	Where can this man have hidden himself escape our notice?
8689	Where did you steal that new cloak from?
8689	Where do you come from, tell me?
8689	Where does_ this_ hag come from?
8689	Where has it gone to now?
8689	Where is Pisthetaerus, our leader?
8689	Where is Pisthetaerus?
8689	Where is he flying to?
8689	Where is he who called me?
8689	Where is he who gives out wings to all comers?
8689	Where is he?
8689	Where is it running to then?
8689	Where is it, then?
8689	Where is my strap?
8689	Where is she that I may run toward her?
8689	Where is that?
8689	Where is the breastplate, the buckler, that this wretch has not pledged?
8689	Where is the chief of the cohort?
8689	Where is the chimney cover?
8689	Where is the cloak, the footgear that belong to that sex?
8689	Where is the clove of garlic that was left over from yesterday?
8689	Where is the girl with the castanets?
8689	Where is the hussy?
8689	Where is the net?
8689	Where is the old woman then?
8689	Where is the plaintiff, the dog of Cydathenea?
8689	Where is the sign of your manhood, your penis, pray?
8689	Where is the sunshade carrier?
8689	Where might I find some?
8689	Where shall I come to a halt?
8689	Where shall I fly to, unfortunate wretch that I am?
8689	Where shall I fly to?
8689	Where then, where?
8689	Where will you ferry me to?
8689	Where''s the harm?
8689	Where, naughty boy?
8689	Where, where is he?
8689	Where, where, where is he?
8689	Where, where, where is he?
8689	Where, where?
8689	Where?
8689	Where?
8689	Where?
8689	Where?
8689	Wherever am I to stow myself?
8689	Which laws?
8689	Which one?
8689	Which one?
8689	Which way has she fled?
8689	Which?
8689	Whither are you flying?
8689	Whither, whither are you escaping?
8689	Whither, whither are you escaping?
8689	Who am I?
8689	Who am I?
8689	Who are these happy folk?
8689	Who are they?
8689	Who are they?
8689	Who are you?
8689	Who are you?
8689	Who are you?
8689	Who are you?
8689	Who are you?"
8689	Who calls my master?
8689	Who comes here?
8689	Who comes hither from the home of cares and misfortunes to rest on the banks of Lethé?
8689	Who comes to the ass''s fleece, who is for the land of the Cerberians, or the crows, or Taenarus?
8689	Who do you think I am?
8689	Who else wishes to speak?
8689	Who ever contested at the pancratium with a breast- plate on?
8689	Who has been nibbling at my olives?"
8689	Who has eaten off the sprat''s head?
8689	Who has taken the other thing?"
8689	Who is it detains you and shuts you in?
8689	Who is keeping him?
8689	Who is the defendant?
8689	Who is the rustic who approaches this sacred enclosure?
8689	Who is the wretch?
8689	Who is this Agathon?
8689	Who is this Basileia?
8689	Who is this Sardanapalus?
8689	Who is your tent companion?
8689	Who knocks at the door?
8689	Who then shall guard the Pelargicon?
8689	Who wants me?
8689	Who will explain the matter to them?
8689	Who would want paid servants after this?
8689	Who''s there?
8689	Who''s there?
8689	Who''s there?
8689	Who, who?
8689	Who?
8689	Whom do you mean?
8689	Whose voice is that?
8689	Why are they against you?
8689	Why are you rolling up your eyes?
8689	Why are you trying to make yourself so small?
8689	Why are you weeping?
8689	Why be so bent on his ruin?
8689	Why did you bring me from down yonder?
8689	Why did you go off at early dawn with my cloak?
8689	Why did you not reveal it to me before I founded my city?
8689	Why do n''t you go there?
8689	Why do we delay to let loose that fury, that is so terrible, when our nests are attacked?
8689	Why do you come with that torch in your hand?
8689	Why do you pull out the wick, you little dolt?
8689	Why do you speak to me at all?
8689	Why do you want to fidget about like this?
8689	Why does he not come to join our party?
8689	Why does the old man not show himself before the door?
8689	Why forbid us to go out or show ourselves at the window?
8689	Why have I no relation, no ally to speak to me like this?
8689	Why have you not done the same?
8689	Why not choose Athené Polias?
8689	Why not choose Lepreum in Elis for your settlement?
8689	Why not fair?
8689	Why not rather swear it by the disciples of Hippocrates?
8689	Why not use human language?
8689	Why not?
8689	Why not?
8689	Why not?
8689	Why should I delay, since the Republic commands me?
8689	Why should I hide the truth from you?
8689	Why so?
8689	Why steal, if you have a share of everything?
8689	Why such wrath and these shouts, before you hear my arguments?
8689	Why then are you setting all these things out in line?
8689	Why these splendid buskins?
8689	Why this impatience, eh?
8689	Why were not guards sent against him at once?
8689	Why with the stew- pots?
8689	Why, certainly; are you not born of a stranger woman?
8689	Why, did I invent the story of Phaedra?
8689	Why, do n''t you see we are speeding as fast as men can, who are already enfeebled by age?
8689	Why, do they think to see some advantage that determines them to settle here?
8689	Why, have they not been able then to procure the false beards that they must wear, or to steal their husbands cloaks?
8689	Why, have you been conquered by a cock?
8689	Why, have you not got the Barathrum[771] left?
8689	Why, nothing whatever but bite and scratch!--What''s the matter with you then, that you keep opening your beak?
8689	Why, what are you moaning and groaning for?
8689	Why, what else is the meaning of this chaplet?
8689	Why, what have I to fear?
8689	Why, what''s the matter, Prometheus?
8689	Why, whatever for?
8689	Why, whom do you mean to speak of?
8689	Why, why must fortune deal me such rough blows?
8689	Why, wretch, to what sacred feast are you inviting the vultures and the sea- eagles?
8689	Why?
8689	Why?
8689	Why?
8689	Why?
8689	Why?
8689	Why?
8689	Why?
8689	Why?
8689	Why?
8689	Why?
8689	Why?
8689	Why?
8689	Will he welcome strangers who have been tried on the billows of the sea by storm and shipwreck?
8689	Will neither of you come here?
8689	Will not man find here everything that can please him-- wisdom, love, the divine Graces, the sweet face of gentle peace?
8689	Will they fit me?
8689	Will you be ready to dare that, you madman?
8689	Will you buy a chaplet for me too?
8689	Will you carry a package to Pluto for me?
8689	Will you give a drachma?
8689	Will you have a high- sounding Laconian name?
8689	Will you have done with this fooling?
8689	Will you just pocket your salary, do nothing, and be off?
8689	Will you keep silence?
8689	Will you kindly stop here?
8689	Will you leave it in my hands to name the indemnity I must pay, if I promise you my friendship as well, or will you fix it yourself?
8689	Will you let me go, you accursed animal?
8689	Will you never cease showing yourself hard and intractable, and especially to the accused?
8689	Will you not clear off?
8689	Will you please have the goodness to place yourself there, pot- belly?
8689	Will you say that Zeus can not discern what is best?
8689	Will you speak then?
8689	Will you stay with us and form a chorus of winged birds as slender as Leotrophides[336] for the Cecropid tribe?
8689	With what object?
8689	Wo n''t you be off quickly?
8689	Wo n''t you begone?
8689	Would anyone call you an old friend of mine?"
8689	Would he be openly present or secretly?
8689	Would you do a friend a service?
8689	Would you do this better if you had wings?
8689	Would you like us to mock together at Archidemus?
8689	Yes, certainly, and now every Athenian who returns home, bawls to his slaves,"Where is the stew- pot?
8689	Yes, yes; have you seen her?
8689	You are bent on contributing then?
8689	You are chattering still?
8689	You are chattering still?
8689	You are hated by all and you claim to be an honest man?
8689	You are not thinking of taking back what you gave me yourself?
8689	You ask me who I am?
8689	You carried it?
8689	You deny it?
8689	You do n''t think I have come from a lover''s?
8689	You have Plutus?
8689	You have done no man an injury?
8689	You have never seen him?
8689	You hear him, illustrious Achilles,[485] and what are you going to reply?
8689	You say that you give her?
8689	You were Tereus, and what are you now?
8689	You will bring her back?
8689	You will not be able to sleep in a bed, for no more will ever be manufactured; nor on carpets, for who would weave them if he had gold?
8689	You will not go?
8689	You will prove it?
8689	You will wither my prologues with a little bottle?
8689	You wished for a woman?
8689	You wo n''t escape, for is there indeed a single valid argument to oppose me with?
8689	You would leave the gods to stop here?
8689	You would visit the good?
8689	You, gods?
8689	You?
8689	Your tablets?
8689	[ 102] where are you?
8689	[ 175] Do you think I should walk straight for yon tree?
8689	[ 191] As much as to say,_ Then you have such things as anti- dicasts?_ And Euelpides practically replies,_ Very few_.
8689	[ 208] But what is the meaning of all these crests?
8689	[ 256] Is it not clear that we are a prophetic Apollo to you?
8689	[ 261] Are you Phrygian like Spintharus?
8689	[ 263] Are you a slave and a Carian like Execestides?
8689	[ 314] Pisthetaerus modifies the Greek proverbial saying,"To what use can not hands be put?"
8689	[ 332] Why have you come here a- twisting your game leg in circles?
8689	[ 341] How do you like them?
8689	[ 370] Besides, is not Athené recognized as Zeus''sole heiress?
8689	[ 386] Why, what''s the matter?
8689	[ 387] What does this mean?
8689	[ 417] Well, what are we going to do?
8689	[ 48] Meaning,"Will it only remain for us to throw ourselves into the water?"
8689	[ 530] Is this fine idea your own or is it Cephisophon''s?
8689	[ 555] What could be more contradictory?
8689	[ 580] Does she let some vase drop while going or returning to the house?
8689	[ 610] Where indeed?
8689	[ 615] Among the last year''s Senators, who have just yielded their office to other citizens, is there one who equals Eubulé?
8689	[ 622] What will attract him?
8689	[ 661] Wretched woman, where are your senses?
8689	[ 665] Is there talk of equipping a fleet?
8689	[ 78] What has become of my strength?
8689	_ I_ deceive myself, when I am judging?
8689	a bird a barber?
8689	a bird or a peacock?
8689	after you have given us this delightful son?"
8689	am I not deserving of pity?
8689	and had you no fear of the god?
8689	and how can I?
8689	and how?
8689	and since when, pray?
8689	and this?
8689	and who sends you here, you rascal?
8689	and yet you wear your hair long?
8689	are there woollen ox- guts[133] then at Ecbatana?
8689	are you going to strip a mother of nine children naked?
8689	are you not delighted to be cleaving the air?
8689	are you seeking to tyrannize, or do you think that Athens must pay you your seasonings as a tribute?"
8689	are you still afraid of the Scythian?
8689	are you still there?
8689	but what means are there to buy anything if you are not there to give the money?
8689	call my town Sparta?
8689	d''you think so?
8689	do n''t the men drink then in the Assembly?
8689	do n''t you want to stop any longer?
8689	do you always want to be fooled?
8689	do you hear me?
8689	do you hear what he says?
8689	do you see what swarms of birds are gathering here?
8689	father, what''s the matter, what is it?
8689	for whom shall we weave the peplus?
8689	friend, was it you who knocked so loudly?
8689	friend, what are you after there?
8689	friend, what means this display of goods?
8689	friend, where are you off to with that woman?
8689	friend, where are you running to?
8689	has he stubbed his toe in the dark and thus got a swollen ankle?
8689	has not Sophocles also claimed the chair then?
8689	have I fallen ill?
8689	he, who imitates the twelve postures of Cyrené in his poetry?
8689	his dress?
8689	how can I escape the sight of this Scythian?
8689	how can I secure safety?
8689	how should we knock at this door?
8689	how, if a Mede, has he flown here without a camel?
8689	if Athens only acted thus, if it did not take delight in ceaseless innovations, would not its happiness be assured?
8689	is it really and truly as you say?
8689	is it thus he tells us his name?
8689	is it you then, beloved Heracles?
8689	is not this the pole of the birds then?
8689	is there ever a one among us can not use her tongue?
8689	keep still, ca n''t you?
8689	mean?
8689	no men are coming?
8689	not a beat of your wing!--Who are you and from what country?
8689	of what nature?
8689	our pay is not even a tithe of the State revenue?
8689	shall I hear any less well if I am doing a bit of carding?
8689	smoke of what wood?
8689	so you do n''t care a fig for the blows?
8689	tell me then what you have to be proud of?
8689	the Assembly?
8689	the wretch, where has be crept to?
8689	there are other gods besides you, barbarian gods who dwell above Olympus?
8689	this mob of rascals?
8689	to retrace my steps?
8689	to what barbarian land has my swift flight taken me?
8689	to what use can not feet be put?
8689	to whom do I owe this terrible meeting?
8689	unhappy wretch that I am, surely, surely I must have met something of evil omen as I came out of the house?
8689	unless he steals it out of the treasury?
8689	venerable Parcae, what fresh attack is this?
8689	we jostle each other at the Assembly for three obols, and am I going to let Plutus in person be stolen from me?
8689	were you so frightened that you let go your jay?
8689	what am I saying?
8689	what animal are you?
8689	what are you doing there?
8689	what are you doing there?
8689	what are you doing, wretched man?
8689	what are you doing?
8689	what are you doing?
8689	what are you doing?
8689	what are you jabbering about?
8689	what are you saying there?
8689	what are you up to?
8689	what arguments can I use?
8689	what bit?
8689	what can I think of?
8689	what can be done?
8689	what can you object to in that?
8689	what device can I hit on?
8689	what do I see there?
8689	what do I see?
8689	what do you say to it?
8689	what do you say?
8689	what do you want?
8689	what has overtaken this man?
8689	what hast thou in store for me to- day?
8689	what have you done?
8689	what ill does such a dream portend for me?
8689	what is his object?
8689	what is it if not a clepsydra?
8689	what is it in a poet one admires?
8689	what is it you are saying?
8689	what is that noise in the chimney?
8689	what is this?
8689	what is this?
8689	what is to be done?
8689	what is to become of me?
8689	what is to become of me?
8689	what must I do?
8689	what sort of a cursed garment is this?
8689	what''s the matter?
8689	what''s to be done?
8689	what?
8689	what?...
8689	whence did this brick fall on me?
8689	where are you flying to?
8689	where are you off to?
8689	where are you off to?
8689	where are you running to now?
8689	where are you taking that young man to, in spite of the law?
8689	where art thou?
8689	where do you come from?
8689	where has she unearthed all that?
8689	where is Xanthias?
8689	where is the old woman?
8689	where lie his ashes?"
8689	where?
8689	whither are you leading us?
8689	whither shall I fly?
8689	who are you?
8689	who has robbed you of your daughter, your beloved child?
8689	who would not be moved at the sight of the appalling tortures under which I succumb?
8689	why did you let me see this day?
8689	why does he not answer?
8689	why, mu, mu?
8689	will the swallow never appear to end the winter of my discontent?
8689	wo n''t you hurry yourself?
8689	wretch, why tell such shameful lies?
8689	you are by far the most barbarous of all the gods.--Tell me, Heracles, what are we going to do?
8689	you are there too?
8689	you dare to speak so?
8689	you rascal, how can I kill you?
8689	you rotten wretch, can anything be new to an old hag like you?
14031	& c.__ GEORGE, LIVINUS.__ George._ Out of what Hen- Coop or Cave came you?
14031	( Have I not struck you away?)
14031	*****_ A Form of Obsequiousness.__ Pe._ Would you have me obey you?
14031	*****_ A Form of asking after News.__ Pe._ Is there no News come from our Country?
14031	*****_ Of being Ill.__ Ge._ Are you in good Health?
14031	*****_ Of enquiring concerning Health.__ Ge._ Are you well?
14031	*****_ Whither are you going?
14031	*****_ Why do n''t you come to see me_?
14031	*****_ Words, Names of Affinity.__ Pe._ Will you sup at Home to Day?
14031	------_Haud equidem tali me dignor honore.__ Ch._ Will you, every one of you, do as much for me as I will do for you?
14031	A Form.__ Ch._ What signifies Letters without Money?
14031	A dumb one, or a wicked one?
14031	After what Manner did he come Home?
14031	Again, when my text reads_,''What has happened to the Gauls''_( cocks)_''that they should wage war with the Eagle?''
14031	Aglaius.__ Ma._ Is her Mother alive?
14031	All Whores ca n''t attain to that, and if thou shouldst, what Employment is more impious, and more like the Devil himself?
14031	An''t you ashamed to stand prating here till I ca n''t tell what Time of Night?
14031	An''t you weary of wifeing?
14031	And besides that, since God made Man in his own Image, whether did he express this Image in the Shape of his Body, or the Endowments of his Mind?
14031	And besides, I have Friends who come to visit me oftner than I would have them, or is convenient Do I then, in your Opinion, live melancholy?
14031	And do dead Folks talk too?
14031	And do we applaud him that takes upon him a Habit that Christ the Master of us all never gave him?
14031	And do you think this is Living, to be involved in so many Miseries, and to wallow in so great Iniquities?
14031	And how many excellent Things did_ Socrates_ in his Retirement, both teach his_ Phædrus_, and learn from him?
14031	And if he did suffer them, was there no other Way to be found out to repair our Fall?
14031	And if it animates when it loves any where, how is that called a dead Body which it animates?
14031	And if once thou gettest it, how miserable wilt thou be, though all things should go favourably on thy Side?
14031	And lastly, it is uncertain with what Limits that Necessity shall be bounded; shall it be when the Fish- eater shall be a giving up the Ghost?
14031	And may not you too, when all is in your Parents Hands?
14031	And that you may understand me the better, why have those that guzzle a great Deal of Wine bad Memories?
14031	And the hunting Nets?
14031	And to what Purposes?
14031	And what Company does he keep when he is abroad?
14031	And what is there more in a Convent than these?
14031	And what is there thou canst do that would be more afflicting to them that wish thee well?
14031	And what''s easier than that?
14031	And when that''s over, you''ll go strait away to the Communion, like a good Christian, will you not?
14031	And who can tell but we may live together like_ Joseph_ and_ Mary_?
14031	And you, if you are Priests, why do you wear a Habit different from other Priests?
14031	Are not they holy and warrantable Labours, by which a poor Husband provides for his dear Wife and Children?
14031	Are not you beaten away?
14031	Are there no Letters come from_ France_?
14031	Are they free from Distempers?
14031	Are they living?
14031	Are you angry with me because I have entertained you with such a slender Supper?
14031	Are you beat or no?
14031	Are you come back nothing but a_ Pamphagus_?
14031	Are you going to_ Louvain_ to see the University?
14031	Are you not afraid lest you should be troublesome by your over Officiousness?
14031	Are you not asham''d to be guilty of so wicked a Lye?
14031	Are you not asham''d, you sleepy Sot, to lye a- bed till this time of Day?
14031	Are you not the same Man that you was?
14031	Are you not their Child, the dearest and most appropriate Part of their Possession?
14031	Are you possess''d?
14031	Are your Affairs in a good Condition?
14031	Are your Circumstances as you would have them?
14031	As in the very passage I had written_,''Is Paris free from the plague?''
14031	As you would have it?
14031	At Length the King turning toward him, says, Well, what says my Chancellor to the Matter?
14031	At length, out comes that bearded Fellow, or the Landlord himself, in a Habit but little differing from his Servants, and asks how cheer you?
14031	Austin_, pray who are those_ Stoics_ and_ Epicures_?
14031	Austin_, tell me truly, have you had no Conversation with_ French_ Men, have you had no Affinity with them?
14031	But I ask you, what is the Reason that you are distinguished from others by your Dress?
14031	But answer me this Question, does not the Person that kills, act?
14031	But answer me this one Thing, I beseech you, do any Laws discharge you from your Duty to your Parents?
14031	But are Men any Thing longer- liv''d than Women?
14031	But at what Hour do you please to dine at?
14031	But besides, what Need you fear to become a Fighter, where the Business is managed by Words?
14031	But did you all come safe back?
14031	But did you meet with any Thing worth seeing there?
14031	But did you persist in your Resolution still, for all this?
14031	But do I stand loitering here, and make no haste Home to see how all Things go there?
14031	But do Scorpions speak here?
14031	But do you intend to return to your Fishing again?
14031	But han''t you some Scruple upon your Mind, in as much as he is not yet canoniz''d by the Authority of the Bishop of_ Rome_?
14031	But have you any Thing else to say to me?
14031	But how came he to have a Holiday?
14031	But how came it about?
14031	But how came you to be so religious all of a sudden?
14031	But how come you so bare?
14031	But how do you prove yourself to be dead?
14031	But how many Months did you spend among the_ Scots_?
14031	But how much?
14031	But how shall I attain the Art?
14031	But is she married to an evil Genius that lives chastly with a Husband?
14031	But may not a Body hear the Marriage- Song that you design to present''em with?
14031	But perhaps, some will say, would you have their Munificence be discourag''d?
14031	But pray, what is this Mischance?
14031	But prithee where hast been rambling all this While?
14031	But tell me what became of the Maid?
14031	But tell me, how went the Battel?
14031	But the Question remaining is, Whether it be expedient or no?
14031	But to what Purpose is all this Ceremony?
14031	But what Business have you with me?
14031	But what Harm have we done you, that you have such an Aversion to us, that you wo n''t so much as admit us under your Roof?
14031	But what Reason have you, why you would not have your Monks bookish?
14031	But what Spoils will you carry Home to your Wife and Children?
14031	But what are you doing?
14031	But what can a Carpenter do with an Ax whose Edge is spoiled?
14031	But what did you do all this While?
14031	But what did you propose to yourself after that?
14031	But what good News have you?
14031	But what good does this sort of behavior do him?
14031	But what hinders you, that you are not going?
14031	But what is all that to your fighting for Money?
14031	But what is the Advantage of so many different Dresses?
14031	But what is this to the Case of a Nunnery?
14031	But what then?
14031	But what''s the Matter more than ordinary, that you that come so seldom to see me, are come now?
14031	But when shall we have that merry Bout you spoke of just now?
14031	But whence come you from?
14031	But who maintains your Family all this While?
14031	But who must pay for the Balls?
14031	But who must tell the first Story?
14031	But who tells that Story of_ Ulysses_?
14031	But why did he rise to live again?
14031	But why do you think so?_ Le.
14031	But why does this Houshold- Stuff displease you?
14031	But why should you call this Kind of Life Solitude?
14031	But why, I beseech you?
14031	But, pray, tell me, was there so great a Scarcity of good Physicians in this Quarter of the World?
14031	But, pray, what''s the Meaning of this Variety of Habits?
14031	But, prithee, do Ghosts walk, wear Cloaths, and sleep?
14031	But, prithee, tell me, what Cloyster hast thou made Choice of among''em all, to be a Slave in?
14031	But, says_ Maccus_, if such a Thing should happen to you, what would you do in the Case?
14031	By Witch- Craft?
14031	By yourself?
14031	Ca n''t you deny the Crime, says he?
14031	Cheating Tradesmen live better than honest ones.__ PHILETYMUS and PSEUDOCHEUS.__ Phil._ From what Fountain does this Flood of Lies flow?
14031	Christian_, whether had you rather have, Beef or Mutton?
14031	Come on then, by what, and after how many Ways may this Sentence be vary''d,_ Indignum auditu?_*****_ It is not worth hearing.
14031	Come, confess now, is that it?
14031	Did he wear a Cowl or a Hat, or the Garb of a Cardinal?
14031	Did it restore so few out of so great a Number?
14031	Did not they converse with the holy Scriptures?
14031	Did not your Mind misgive you yet?
14031	Did she continue in it?
14031	Did you come hither to preach a Sermon?
14031	Did you ever see the_ Alps_?
14031	Did you go to him then?
14031	Did you not make Vows to some Saints?
14031	Do dead Folks eat?
14031	Do dead Men sing?
14031	Do you believe that there will be a Resurrection of the Flesh?
14031	Do you believe the Being of God?
14031	Do you bring any News?
14031	Do you hate me?
14031	Do you intend to let her have her Humour?
14031	Do you know any such pleasant Companions abroad in the World, that you can have Conversation with?
14031	Do you not believe in it?
14031	Do you profess Poverty?
14031	Do you pronounce the_ French_ well?
14031	Do you refrain from the Altar?
14031	Do you take me for a Doctor?
14031	Do you take me for a Wolf?
14031	Do you think I can be weary of Retirement, in such Society as this?
14031	Do you think I invent a Lye?
14031	Do you think I would refuse when offer''d me, that which I should have ask''d for of my own Accord?
14031	Do you think I''m a Vulture?
14031	Do you think we are Gluttons?
14031	Do you value me at less?
14031	Do you want a human Rule, who have made a Profession of the Gospel Rule?
14031	Does a dead Man talk and walk?
14031	Does any Body please to have any Thing else?
14031	Does it not cover my Body?
14031	Does not he favour him that endeavours that a Man may be made a good Man of a bad Man?
14031	Does not this Garment answer both these Ends?
14031	Does this Wine please your Palate?
14031	Duplex enim est, tacentem dicere; et hunc dicere tacentem, et quæ dicuntur._ Are not these Words more obscure than the Books of the_ Sibyls_?
14031	Eu, What should he do else good Dame?
14031	For example, when to one who says_,''From a Dutchman you are turned into a Gaul,''[A]_ the answer is made_,''What?
14031	For how can we reconcile it, that God should be against Sacrifices, who had commanded so many to be offered?
14031	For how much then?
14031	For they will say, what Sort of a Fellow are you?
14031	For what Cause?
14031	For what Reason?
14031	For what great Crime, says I?
14031	For what is the Prattle of Orators good for, but to tickle idle Ears with a vain Pleasure?
14031	For what is this but a Bargain in Form?
14031	For what''s more delicate or nice than your Palate?
14031	For when will so great a Glutton of Elegancies be satisfy''d?
14031	From outward Things, or from the Mind?
14031	From whom should a virtuous Wife receive Presents but from him?
14031	GILES, LEONARD.__ Gi._ Where is our Leonard a going?
14031	Had you nothing to do with them?
14031	Han''t you a Distich now?
14031	Han''t you caught the Game you hunted?
14031	Has any Thing new happen''d at our House since I went away?
14031	Has every Thing succeeded?
14031	Has he any Nurse but his Mother?
14031	Have no Letters been brought to you?
14031	Have you always had your Health well?
14031	Have you any Service to command by me to your Friends?
14031	Have you any Thing else to say to me?
14031	Have you any Thing more to say?
14031	Have you anything more to say?
14031	Have you been answer''d to your Satisfaction?
14031	Have you been infected with this Disease too?
14031	Have you found a Treasure?
14031	Have you had any Letters out of your own Country?
14031	Have you had any Letters?
14031	Have you had any News from our Countrymen?
14031	Have you had the Advice of any Doctor?
14031	Have you invited a Vulture?
14031	Have you receiv''d any Letters from your Friends?
14031	Have you receiv''d any Letters?
14031	He being in a violent Passion, says to him, Out, you saucy Fellow, where was you drag''d up?
14031	He came back; then says the King; Did you understand what I said to you?
14031	Here I put in a Word, says I, was_ Reuclin_ naked, or had he Cloaths on; was he alone, or had he Company?
14031	How came you by Venison?
14031	How did you get this Distemper?
14031	How different is the Dress of the_ Venetian_ from the_ Florentine_, and of both from the_ Roman_, and this only within_ Italy_ alone?
14031	How do you do?
14031	How do you find yourself affected towards Sermons?
14031	How do you think you came by it?
14031	How does your Wife do?
14031	How else can a Shadow pretend to give Light to any Thing?
14031	How go your own Matters?
14031	How have you done for this long Time?
14031	How long has this Illness seiz''d you?
14031	How long have you been from Home?
14031	How long have you been ill of this Distemper?
14031	How many Days did you continue in that holy College of Virgins, forsooth?
14031	How many Noblemen at_ Venice_ shave their Heads all over?
14031	How many Things does that Tyrant exact beyond the Bounds of Equity?
14031	How much do you play for?
14031	How much more does it become us to use our Husbands after this Manner?
14031	How much?
14031	How often do you rub''em down, or kemb them in a Year?
14031	How putrid and ulcered?
14031	How should we put it out?
14031	How so?
14031	I ask''d him, why so?
14031	I did understand you, quoth he: Why, what did I say?
14031	I do n''t ask you if you are in Health, for your Face bespeaks you so to be; but I ask you how you like your own Condition?
14031	I suppose some of you have heard of the Name of_ Maccus_?
14031	I will be your King, and you shall be my Queen, and we''ll govern the Family according to our Pleasure: And do you think that a Bondage?
14031	I wish you a good Day; but how do you do?
14031	I''ll resolve you that, if you answer me this Question, Whether or no, it is given to Men alone, to be the Members of Christ?
14031	If I dress''d but one Dish of Peas, and the Soot should chance to fall in the Pot and spoil it, what should we have to eat then?
14031	If a man were to be laughed at for saying that asses in Brabant have wings, would he not himself make the laughing- matter?
14031	If a military Servant casts off the Garment his Master gave him, is he not look''d upon to have renounc''d his Master?
14031	If it suffers all Things, why wo n''t it suffer us to eat those Meats the Gospel has given us a Liberty to eat?
14031	If one who is thus affected with regard to fishes, should be forbidden to feed on flesh and milk- food, will he not be hardly treated?
14031	If such charges against me would be absurd, why in other matters should not regard be had to the quality of the person speaking?
14031	If we beat a Man, he will be asham''d to fight with a Beggar?
14031	If we commit any Thing that is illegal, who will sue a Beggar?
14031	If you are Laymen, why do you differ from us?
14031	If you could by_ Circe_''s Art transform your Husband into a Swine or a Bear, would you do it?
14031	If you look into Christians in common, do n''t you find they live as if the whole Sum of Religion consisted in Ceremonies?
14031	In the Court of Chancery?
14031	In the Morning?
14031	In what then?
14031	Is Virginity to be violated, that it may be learned?
14031	Is all well?
14031	Is it because she produces only?
14031	Is it not lawful to deny him?
14031	Is it not plain now, that_ A_ is twice hated, and_ B_ twice beloved?
14031	Is it possible that any man can desire him to be exposed to the pains of hell, if for the necessity of his body he should live on flesh?
14031	Is not the Life more than Meat, and the Body than Raiment?__ Eu._ Give me the Book.
14031	Is nothing more like Snow than a Coal?
14031	Is our Wine gone?
14031	Is then the Soul so in the Body as I am in my House?
14031	Is there any Death so bad as such a Life?
14031	Is there any News abroad from our Country?
14031	Is there any News come to Town?
14031	Is there any Thing else you''d have me do?
14031	Is your Child a Boy?
14031	It is not lawful to whore, or get drunk, how then are all Things lawful?
14031	It is too late to give Flesh to a Man when he is dying; or shall it be when his Body becomes all feverish?
14031	Jerome so often corrected the Psalter: is he therefore a forger?
14031	Last of all, tell me, is there any Body that wishes you ill?
14031	Lay all that troubles you down before my Door, before you come into it.__ Au._ What?
14031	Must she love him again, to save the Lover?
14031	My Father had cast me off, my Fortune was consum''d, my Wife was lost, I was every where call''d a Sot, a Spendthrift, a Rake and what not?
14031	My pretty_ Sophronius_, have I gotten you again?
14031	Nay, how do they seem to be insensible of what they write themselves?
14031	Nay, what''s more just?
14031	Nay, your Neighbour_ Chremes_ offer''d me a Field, and asks for it-- How much?
14031	No, how should I, that did not see it?
14031	Now mind a little, do you see them coming out?
14031	Now what Coherence is there with this to say,_ All Things are lawful for me, but all Things are not expedient_?
14031	O old Friend_ Peter_, what hast brought?
14031	Of what avail is it to add his name and surname, which he himself does not desire to have suppressed?
14031	Or do they fear this the less, because they do n''t see it?
14031	Or do you want a Man for a Patron, who have Jesus Christ for a Patron?
14031	Or had he a Lion by his Side?
14031	Or if an old Woman should attire herself like a young Girl, and the contrary?
14031	Or what is the Name of it?
14031	Out of some Alehouse?
14031	Owls, Lions, and Vipers, feed their own Young, and does Womankind make her Offspring Offcasts?
14031	Pray tell me in what you suppose a pleasant Life to consist?
14031	Pray tell me whose Memory is most sacred among all good Men?
14031	Pray tell me, is not your Soul and Body bound together?
14031	Pray, is it not enough that I like her?
14031	Pray, what can be more cruel than they are, that turn their Offspring out of Doors for Laziness, not to supply them with Food?
14031	Pray, what was that you were chattering about Imperiousness?
14031	Say you so?
14031	Sed cur hoc putas?_ Le.
14031	See the Shape of''em, and besides where is the milky Juice?
14031	Shall I obey you?
14031	She asks him how many Pound, Would you have five Pound says she?
14031	Soho, Boy, look about you, do you perceive nothing to be wanting?
14031	Sure, he took Care to have him sent to Gaol?
14031	Tell me now, what is this short of a Pestilence?
14031	Tell me sincerely, Do you throughly understand Longation?
14031	Tell me, what Price do you rate yourself at?
14031	Tell me,_ Eutrapelus_, which is the weaker Person, he that yields to another, or he that is yielded to?
14031	Than which, what is there that can be more impious?
14031	That a Prince who laughs at his Jester should change Coats with him?
14031	That of the_ Franciscans_?
14031	That they have render''d thus;_ Et putas, est tacentem dicere?
14031	The Exorcist was rejoic''d at this; he enquires particularly, What Sum there was of it?
14031	The Form.__ Au._ Do you know how much I have always valu''d you?
14031	The Form.__ Au._ I pray what is it?
14031	The Form.__ Ch._ What a Story you tell?
14031	The Form.__ Ch._ Where are you a going now?
14031	The Gospel according to St._ Matthew_?
14031	The Leprosy?
14031	The hunting Poles?
14031	The next Question was, whether we should go to_ Rome_ or_ Compostella_?
14031	Then he ask''d her for what Reason she had sent thither that household Furniture?
14031	Then says_ Anthony_, What, are you angry?
14031	Then says_ Caesar_, Did not you promise to balance the Account?
14031	Then says_ Maccus_, but are you in Jest or in Earnest?
14031	Then, said I, tell me in what Habit or Form St._ Jerome_ appear''d, was he so old as they paint him?
14031	Then, says_ Faunus_, What if it were put into the Hands of good People, to be disposed of to pious Uses?
14031	There''s an Owl sits peeping through the Leaves, what says she?
14031	To Physic, the Common or Civil Law, or to Divinity?
14031	To morrow come never?
14031	To what Purpose was it to be at such a vast Expence upon a Marble Temple, for a few solitary Monks to sing in?
14031	To whom are Letters grateful or acceptable without Money?
14031	Was it by Choice or by Chance?
14031	Was it such as we use to paint with a crooked Beak, long Horns, Harpies Claws, and swinging Tail?
14031	Was you not afraid to call him Father, whom you had offended with so many Wickednesses?
14031	We are aground; who shall help us off?
14031	We cry out, who''s that third Person?
14031	We''ll get Subjects for the King, and Servants for Christ, and where will the Unchastity of this Matrimony be?
14031	Well but do you bring any News from_ Paris_?
14031	Well, and did you come back holy from thence?
14031	Well, and who had the Place at last?
14031	Well, but what then?
14031	Were they in Hopes of a Prey?
14031	What Advantage do empty Letters bring?
14031	What Book is that,_ Eulalius_, you take out of your Pocket?
14031	What Cause was there?
14031	What Colour is more becoming Christians than that which was given to all in Baptism?
14031	What Crime have I committed?
14031	What Dissentions would those Peculiarities of his Body have occasioned?
14031	What Distemper are you troubled with?
14031	What Distemper is it that afflicts you?
14031	What Distemper is it?
14031	What Fable is that?
14031	What Man in his Wits would not prefer these Delicacies before Brawn, Lampreys, and Moor- Hens?
14031	What Need had he to have a Lion by his Side, as he is commonly painted?
14031	What Need was there to have said a good Prince, when a bad Prince is no Prince?
14031	What News bring you?
14031	What News?
14031	What Occasion was there for you to be buried here, before your Time, when you had enough in the World to have lived handsomely upon?
14031	What Pity is that I pray?
14031	What Price do you set upon yourself?
14031	What Price does_ Faustus_ teach for?
14031	What Sort of Character do your Husband''s Companions give him?
14031	What Sort of Disease is it?
14031	What Sort of a Pastor have you?
14031	What Use are empty Letters of?
14031	What a Trench have you got here in your Forehead?
14031	What are idle Letters good for?
14031	What are they good for?
14031	What are you a sliving about you Drone?
14031	What are you doing Dromo?
14031	What can you rob a Man of that has nothing?
14031	What could be spoken more divinely by a Christian?
14031	What did the rest do?
14031	What did you do, who used to be a very great Lover of that Sport?
14031	What did you pay for Supper?
14031	What did you thank me for then?
14031	What did_ Paula_ and_ Eustochium_ do?
14031	What do empty Letters avail?
14031	What do they bring with them of Moment?
14031	What do they do?
14031	What do you Sigh for?
14031	What do you loiter for?
14031	What do you mean by that Question?
14031	What do you prize yourself at?
14031	What do you stick at?
14031	What do you think concerning the second Person?
14031	What do you value yourself at?
14031	What do you with him?
14031	What does the beautiful Face of the Spring do, but proclaim the equal Wisdom and Goodness of the Creator?
14031	What good do they do, what do they profit, advantage?
14031	What has ever delighted me like your last Letter?
14031	What has happen''d to you that you never have come at me for so long Time?
14031	What has happened to me more sweet, than thy Letter?
14031	What has hinder''d you that you have come to see me no oftner?
14031	What has hinder''d you?
14031	What has my Garment in it that is monstrous?
14031	What has prevented you that you have never let me have the Opportunity of seeing you for this long Time?
14031	What has that drunken God to do with Poets, who are the Votaries of the Virgin Muses?
14031	What hast brought us?
14031	What have I done?
14031	What have I to do with Custom, that is the Mistress of all evil Practices?
14031	What hindred you?
14031	What if I should ask the Price of yourself?
14031	What if I should give Instances of Husbands, who by the like civil Treatment have altered their Spouses much for the better?
14031	What if a Fire should happen now?
14031	What in Life could be more pleasant than thy Letters?
14031	What is it?
14031	What is the Meaning that you never come near one for so long Time?
14031	What is your Reason to think it is happier to bear a Boy than a Girl?
14031	What makes you look so frowningly?
14031	What makes you look so pale, so lean, so wrinkled?
14031	What makes you sit so Melancholy?
14031	What makes you so silent?
14031	What means all this Provision?
14031	What need many Words?
14031	What shall I say to the rest?
14031	What signifies Fame to Drink?
14031	What signifies empty Letters?
14031	What sort of Guests did you expect?
14031	What strange glorious Sight do I see here?
14031	What the old Law hath taught, and the Gospel approv''d, and the Apostles confirm''d?
14031	What think you of the Virgin_ Mary_?
14031	What use are they of?
14031	What was the Cause?
14031	What was the Meaning you sat sighing at Supper so?
14031	What would you do with him?
14031	What would you have done, if this had been your Case,_ Xantippe_?
14031	What''s all this great Preparation for?
14031	What''s the Boy''s Name?
14031	What''s the Matter with you, that you an''t chearful?
14031	What''s the Matter you visit me so seldom?
14031	What''s the Matter, my little Heart, you look duller than you use to do?
14031	What''s the Matter, says he, that you''re crying and sobbing like a Child?
14031	What''s your Way?
14031	What, I warrant you, Mr. Ass, you must be fed with Plumb Cakes, must you?
14031	What, do you think I''m a Wolf?
14031	What, hath the Night Owl appear''d luckily?
14031	What, have you changed your Name with your Cloaths?
14031	What, lest God should hear?
14031	What, said I, Is he well all on a sudden then?
14031	What, wo n''t you pledge me when I drink to you?
14031	What?
14031	What_ Pallas_ put that into your Head?
14031	When asked, Why?
14031	When he is able to speak, what if, instead of calling you Mother, he should call you Half- Mother?
14031	When will you have slept out your Yesterday''s Debauch?
14031	Whence came you from?
14031	Whence come you?
14031	Whence comes this new upstart Master of ours?
14031	Where are all my Friends, to whom I am indebted for their good Services?
14031	Where are their soft Prickles?
14031	Where are your Eyes, you Rascal?
14031	Where is my Bridle and Saddle?
14031	Where is the Woman that marries the same Man twice?
14031	Where shall I bestow all this Money?
14031	Where''s the Blood of the Slain?
14031	Wherefore?
14031	Which had you rather have, a Wing or a Leg?
14031	Which of us two is in the best Plight?
14031	Whither are you going so fast?
14031	Whither are you going so fine and so brisk?
14031	Whither go you?
14031	Whither will you go?
14031	Who canoniz''d St._ Paul_, or the Virgin_ Mary_?
14031	Who does not laugh, when he sees a Woman dragging a long Train at her Heels, as if her Quality were to be measured by the Length of her Tail?
14031	Who does not perceive that these attacks proceed from some private grudge?
14031	Who gave you this fine Present?
14031	Who got the better on''t?
14031	Who has hindred you?
14031	Who would not believe you in that?
14031	Whoo, so much?
14031	Why are those that feed upon light Food, not of so heavy a Disposition?
14031	Why are we afraid to carve this Cock?
14031	Why are you so seldom a Visitor?
14031	Why do n''t you put me on Asses Ears too?
14031	Why do n''t you send for a Doctor?
14031	Why do we delay to eat up this Capon?
14031	Why do we eat?
14031	Why do you bite your Nails?
14031	Why do you look pale?
14031	Why do you quibble now?
14031	Why do you reject a blunt pointed Needle, when that does not deprive you of your Art?
14031	Why do you sigh?
14031	Why does Coriander help the Memory?
14031	Why does Hellebore purge the Memory?
14031	Why does a great Expletion cause an Epilepsy, which at once brings a Stupor upon all the Senses, as in a profound Sleep?
14031	Why does it not go about?
14031	Why had you rather have a Benefice than a Wife?
14031	Why is the Earth call''d the Mother of all Things?
14031	Why so?
14031	Why so?
14031	Why thither?
14031	Why, has any Body told you?
14031	Why_ Mercury_ with his Mace could not have more luckily brought us together into a Circle; but what are you doing here?
14031	Will the Matrimony be without_ Juno_ and_ Venus_?
14031	Will ye that I take the Enemies?_ For the Pronoun may both go before and follow the Verb_ capere_.
14031	Will you leave him to him?
14031	With how many Wounds is that sore?
14031	With how much Pomp are the antient Rites of the Church set forth in Baptism?
14031	Would he act unhandsomely or no?
14031	Would not all Men think it ridiculous for a Man to wear a Bull''s Hide, with the Horns on his Head, and the Tail trailing after him on the Ground?
14031	Would you have any Thing with me?
14031	Would you have me be obedient?
14031	Would you have me bring no Learning along with me?
14031	Would you take him away with you?
14031	You Sons of St._ Francis_, you use to tell us in the Pulpit, that he was a pure Batchelor, and has he got so many Sons?
14031	You give us no Attendance; do n''t you see we have no Wine here?
14031	You impudent Fellow I do n''t I hear you speak?
14031	You oftentimes harbour Rattles and Buffoons, and will you thrust these Men out of Doors?
14031	You who live upon Partridges, Pheasants and Capons; or I who live upon Fish?
14031	]_ You blinking Fellow, where did you take up this Rubbish?
14031	_ Again, in another place, where one says_,''Why are we afraid to cut up this capon?''
14031	_ Al._ But whither are you going now?
14031	_ Al._ Have you any Service to command me at_ Louvain_?
14031	_ Al._ How do you know that?
14031	_ Al._ Is there?
14031	_ Al._ May n''t a Body know the Bride and Bridegroom''s Name?
14031	_ Al._ May n''t a Body know who it will be, that shall do so much Honour to our Country?
14031	_ Al._ Now look, do you see now?
14031	_ Al._ Pray what Sort of a Marriage is it?
14031	_ Al._ Well, now do you see?
14031	_ Al._ What have Virgins to do at Weddings?
14031	_ Al._ What makes you pull me so?
14031	_ Al._ What, and will the Graces dance too?
14031	_ Al._ What, does that heavenly_ Venus_ produce any Thing but Souls then?
14031	_ Al._ What, the Muses and Graces going to a Fair?
14031	_ Al._ Where is she then?
14031	_ Al._ Why do n''t you hear''em?
14031	_ Al._ Why not?
14031	_ An._ What''s a Scholar without Pen and Ink?
14031	_ Ans._ But it is inconvenient for a Footman to carry a Fardel?
14031	_ Ans._ But what if I wo n''t be so?
14031	_ Ans._ Do you know_ Polus, Faunus_''s Son- in- Law?
14031	_ Ant._ A sad Accident: But how then?
14031	_ Ant._ And was not he frighted out of his Wits?
14031	_ Ant._ And whither should you have gone, do you think, if you had perished?
14031	_ Ant._ But did you call upon none of the Saints for Help?
14031	_ Ant._ But in the mean Time did not your Conscience check you?
14031	_ Ant._ But what became of the Woman that was the only Person that made no Bawling?
14031	_ Ant._ By what bad Accident was that brought about?
14031	_ Ant._ Did he not remember_ Christ_?
14031	_ Ant._ Did no Body make any Mention of St._ Christopher_?
14031	_ Ant._ Did the Boat get safe to Land?
14031	_ Ant._ How came I to fall into this Woman''s Company?
14031	_ Ant._ How came he to be so late?
14031	_ Ant._ How could she do that?
14031	_ Ant._ How many were in the Ship?
14031	_ Ant._ How many?
14031	_ Ant._ How so?
14031	_ Ant._ Nay, rather, how can any Body live a pleasant Life, that does live a good Life?
14031	_ Ant._ Pray what was that?
14031	_ Ant._ Were they at their Prayers all the While?
14031	_ Ant._ What Country was it?
14031	_ Ant._ What Saints did he call upon?
14031	_ Ant._ What Sort of Houshold- Stuff do I see?
14031	_ Ant._ What became of the_ Dominican_?
14031	_ Ant._ What did she do?
14031	_ Ant._ What did the Passengers do in the mean Time?
14031	_ Ant._ What did they say?
14031	_ Ant._ What did you do then?
14031	_ Ant._ What did you do?
14031	_ Ant._ What has she to do with the Sea, who, as I believe, never went a Voyage in her Life?
14031	_ Ant._ What have they to do with Sailors, one of which was a Horseman, and the other a Prize- Fighter?
14031	_ Ant._ What is it that you call by the Name of Wisdom?
14031	_ Ant._ What said the Pilot to this?
14031	_ Ant._ What was that?
14031	_ Ant._ What, with another Preachment?
14031	_ Ant._ Why so?
14031	_ Ant._ Why so?
14031	_ Ant._ Why was this done?
14031	_ Ant._ You tell dreadful Stories: Is this going to Sea?
14031	_ Ar._ But do n''t you repent you have taken so long a Journey to so little Purpose?
14031	_ Ar._ Is there any other Advantage in it besides that?
14031	_ Ar._ Well, but then you are richer?
14031	_ Ar._ What Wind blew thee thither?
14031	_ Ar._ What did you hunt after there?
14031	_ Ar._ What did you see then?
14031	_ Ar._ What is it?
14031	_ Ar._ What is it?
14031	_ Ar._ What is that?
14031	_ Ar._ What, because you''ll have the Pleasure of telling old Stories when the Danger is over?
14031	_ As._ But pray, why must they be punish''d, that carry off the Prize?
14031	_ As._ But, Mr. King, may I have the liberty to speak three Words?
14031	_ At Hogs Norton_?
14031	_ Au._ An''t you afraid of the sumptuary Laws?
14031	_ Au._ Are not then the Persons confounded?
14031	_ Au._ But why do you stick to say, I believe in the holy Church?
14031	_ Au._ Could it be that the same should be both immortal God and mortal Man?
14031	_ Au._ Do you believe him to have been free from all the Law of Sin whatsoever?
14031	_ Au._ Do you believe his Soul descended into Hell?
14031	_ Au._ Do you believe that he will come again in the same Body, to judge the Quick and the Dead?
14031	_ Au._ Do you carve for a Wolf?
14031	_ Au._ Dost thou believe Jesus was God and Man?
14031	_ Au._ Dost thou believe he suffered all these Things of his own accord?
14031	_ Au._ Dost thou believe his Doctrine and Life are sufficient to lead us to perfect Piety?
14031	_ Au._ Dost thou believe in the holy Church?
14031	_ Au._ Dost thou believe in the holy Spirit?
14031	_ Au._ Dost thou believe that he lived here upon Earth, did Miracles, taught those Things that are recorded to us in the Gospel?
14031	_ Au._ Dost thou believe that he, being made immortal, sitteth at the right Hand of the Father?
14031	_ Au._ Dost thou believe these things from thy very Heart, and unfeignedly?
14031	_ Au._ Dost thou think that it is sufficient for thee to believe him to be so?
14031	_ Au._ How can it be, that the Body which hath been now so often chang''d out of one Thing into another, can rise again the same?
14031	_ Au._ How comes it about then, that there is so great a War between you and the orthodox?
14031	_ Au._ How so?
14031	_ Au._ How so?
14031	_ Au._ How then do Dainties agree with Punishment?
14031	_ Au._ Is it not lawful to call the Father a Spirit?
14031	_ Au._ Is the Son more like the Father, than the holy Spirit?
14031	_ Au._ Shall every Soul receive its own Body which is left dead?
14031	_ Au._ Then dost thou put thy Confidence in_ Jesus_?
14031	_ Au._ These are indeed three especial Attributes in God: But what Benefit dost thou receive by the Knowledge of them?
14031	_ Au._ Well then, since you agree with us in so many and weighty Points, what hinders that you are not wholly on our Side?
14031	_ Au._ What Story is this you are telling me of?
14031	_ Au._ What are they?
14031	_ Au._ What do you think of the Communion of Saints?
14031	_ Au._ What dost thou mean, when thou say''st the Flesh?
14031	_ Au._ What is it you''d have me speak of chiefly?
14031	_ Au._ What need will there be of a Body then?
14031	_ Au._ What say you?
14031	_ Au._ What then, dost thou worship nothing, fear nothing, love nothing but God alone?
14031	_ Au._ What''s that?
14031	_ Au._ When thou say''st God, what dost thou understand by it?
14031	_ Au._ Which are they?
14031	_ Au._ Who brought in this troublesome Custom?
14031	_ Au._ Why an only Son?
14031	_ Au._ Why did God suffer all Mankind thus to fall?
14031	_ Au._ Why did he not rise again presently?
14031	_ Au._ Why did he shew it?
14031	_ Au._ Why did this Kind of Death please him best?
14031	_ Au._ Why do n''t you teach him better Manners?
14031	_ Au._ Why do you call him Son?
14031	_ Au._ Why is he called a Spirit?
14031	_ Au._ Why is the Father alone called God in the Creed?
14031	_ Au._ Why is the Name of Son given to the second Person?
14031	_ Au._ Why so?
14031	_ Au._ Why then do the holy Scriptures more frequently call the Son Lord than God?
14031	_ Au._ Why would he be so born?
14031	_ Au._ Why would he have him to be made Man, who was God?
14031	_ Au._ Why would he leave the Earth?
14031	_ Au._ Why would the Father have his only Son, being innocent and most dear to him, suffer all these Things?
14031	_ Au._ Why?
14031	_ Aul._ And why did you reserve that one?
14031	_ Aul._ But in the mean Time, did he never expostulate the Matter with you?
14031	_ Aul._ But what did you do in this Case, being a Horseman without a Horse?
14031	_ Aul._ Nay, then my Wonder''s over; but tell me upon your honest Word, did you confess all?
14031	_ Aulus_, Why do you say that?
14031	_ Austin_, What''s the matter that you are not merry?
14031	_ Ba._ But ca n''t you do something to make me see this Sight, as well as you?
14031	_ Ba._ But where will you get Baits?
14031	_ Ba._ Did not_ Paul_ wish to be made an_ Anathema_ for the_ Jews_, which were worse than Hereticks?
14031	_ Ba._ How so?
14031	_ Ba._ How?
14031	_ Ba._ Pray what''s the Matter, that you can see and I ca n''t?
14031	_ Ba._ What do you mean, to make a Fool of me at this Rate?
14031	_ Ba._ Why do you plague me at this Rate?
14031	_ Ba._ Why not?
14031	_ Ba._ Why not?
14031	_ Ba._ Why not?
14031	_ Ba._ Why should I not?
14031	_ Ba._ Why so?
14031	_ Ba._ Why so?
14031	_ Ba._ Why, was I a Capon when I went away?
14031	_ Balbinus_ asking him what Ways those were he spoke of; Good Sir, says he, you know( for what is there, most learned Sir, that you are ignorant of?)
14031	_ Ber._ I take you up; But what shall he that beats get, or he that is beaten lose?
14031	_ Ber._ In a difficult Case, we had Need of good Counsel: What shall we do?
14031	_ Ber._ Shall we play single Hands or double Hands?
14031	_ Ber._ Well, what do you say now?
14031	_ Ber._ What Sort of a Pastor is this?
14031	_ Bert._ And how went Matters in your Chambers?
14031	_ Bert._ But what was your Table furnish''d with?
14031	_ Bert._ But why so?
14031	_ Bert._ I wonder what is the Fancy of a great many, for staying two or three Days at_ Lyons_?
14031	_ Bert._ What is done there?
14031	_ Bert._ What would you do in this Case?
14031	_ Bo._ Is this right?
14031	_ Bo._ Must I do so?
14031	_ Bo._ Must I stand so?
14031	_ Bo._ What if I shall try, Sir?
14031	_ Br._ And can you then deplore the Death of this Man?
14031	_ Br._ Do you mean that which they call a Collect?
14031	_ Br._ How do you know that to be the Case?
14031	_ Br._ No Company, do you say?
14031	_ Br._ What needs that, when here''s no Body within Hearing?
14031	_ Br._ Why, pray, who canoniz''d( for that''s the Word) St._ Jerome_?
14031	_ Ca._ Are you then against the main Institution of a monastick Life?
14031	_ Ca._ Do you think then, that I may not espouse myself to Christ without my Parents Consent?
14031	_ Ca._ How comes it about, that your Garden is neater than your Hall?
14031	_ Ca._ What do you mean?
14031	_ Ca._ What''s that you say,_ Eubulus_?
14031	_ Ca._ What''s the Matter, do you take Leave before you salute?
14031	_ Ca._ Why in such Haste?
14031	_ Ca._ Why, do n''t I look as I use to do?
14031	_ Ca._ Will you keep Counsel?
14031	_ Ca._ Yes, I do see it: And what then?
14031	_ Cart._ Am I grown so old in two Years Time?
14031	_ Cart._ As to those Calamities, I have hitherto taken Notice of, they only relate to the Body: But what a Sort of a Soul do you bring back with you?
14031	_ Cart._ But how came it, that you walk so stooping, as if you were ninety Years of Age; or like a Mower, or as if your Back was broke?
14031	_ Cart._ In what Battel, in the Field?
14031	_ Cart._ What, do n''t you think I live in the World now?
14031	_ Cart._ Why do you ask?
14031	_ Cart._ Why so?
14031	_ Cart._ Why, do you think I was mad then?
14031	_ Cart._ Why, what Mischief was there?
14031	_ Ch._ But hark you,_ Austin_, do you think to come off so?
14031	_ Ch._ But how do your Father and Mother do?
14031	_ Ch._ But what is the meaning,_ Austin_, that you put sometimes an Ablative, and sometimes a Genitive Case to the Verb_ constat_?
14031	_ Ch._ But why may not the Damsels desire the same?
14031	_ Ch._ Did you ever see a white Hare?
14031	_ Ch._ Do you love Goose?
14031	_ Ch._ For Example Sake?
14031	_ Ch._ How come we by this new Divine at our Table?
14031	_ Ch._ How do you know?
14031	_ Ch._ How does this Wine please you?
14031	_ Ch._ How happy are they that wait for Death with such a Frame of Mind?
14031	_ Ch._ Nor without Reason, for what is more unwholsome?
14031	_ Ch._ Or had you rather have some of the Back?
14031	_ Ch._ Pray what Sect are you of, a_ Stoic_ or an_ Epicure_?
14031	_ Ch._ Pray who gave him that Power?
14031	_ Ch._ Soho, Boy, where are you a loitering?
14031	_ Ch._ To what Diseases?
14031	_ Ch._ What Story is that?
14031	_ Ch._ What Word is that?
14031	_ Ch._ What are those Verbs that you speak of?
14031	_ Ch._ What did that poor Man live on?
14031	_ Ch._ What do you do there?
14031	_ Ch._ What do you mean by that?
14031	_ Ch._ What do you mean by that?
14031	_ Ch._ What is it, I pray you?
14031	_ Ch._ What is the Matter with you,_ Erasmus_, that you are so melancholy?
14031	_ Ch._ What is to be done now?
14031	_ Ch._ What shall we do now?
14031	_ Ch._ What would you have prescrib''d then?
14031	_ Ch._ What, prithee?
14031	_ Ch._ What, then wo n''t you abstain from Flesh?
14031	_ Ch._ Where are you going so fast?
14031	_ Ch._ Which had you rather have, Red or White?
14031	_ Ch._ Whither are you going?
14031	_ Ch._ Who order''d you to take Aloes, Wormwood and Scammony in Physick?
14031	_ Ch._ Whom?
14031	_ Ch._ Why does the Cup stand still?
14031	_ Ch._ Why may n''t that be call''d_ Sorbon_ where we sup plentifully?
14031	_ Ch._ Why so?
14031	_ Ch._ Why so?
14031	_ Ch._ Will you have any of this Goose''s Liver?
14031	_ Ch._ Would you have me believe you?
14031	_ Ch._ Would you have some of the Leg of this Hare?
14031	_ Cl._ But what have Scholars to do with Arms?
14031	_ Cl._ Have you learn''d to speak_ French?__ Ba._ Indifferently well.
14031	_ Cl._ How did you learn it?
14031	_ Cl._ Is not War itself Plague enough?
14031	_ Cl._ Is_ Paris_ clear of the Plague?
14031	_ Cl._ What is in the Mind of the_ French_ to go to War with the_ Germans_?
14031	_ Cl._ Why so?
14031	_ Co._ And will they secure him?
14031	_ Co._ Are they not the greatest Fools in Nature that change Gold for Lead?
14031	_ Co._ But in the mean Time, in what Corner of the Earth have you hid yourself all this While?
14031	_ Co._ But is it possible that in so publick a Place no Body should know you were alive?
14031	_ Co._ Do they sell Bulls there to dead Men too?
14031	_ Co._ Do you love to write with a hard- nip''d Pen, or a soft?
14031	_ Co._ Greek or Latin?
14031	_ Co._ How came he to be known at last?
14031	_ Co._ How many Years was he from Home?
14031	_ Co._ Was he so good a Man then?
14031	_ Co._ What Language were they written in?
14031	_ Co._ What Wind blows a great many other Folks thither?
14031	_ Co._ What then, pray?
14031	_ Co._ Why do you think he is in Heaven then?
14031	_ Co._ Why pray?
14031	_ Co._ Would you have a golden one or a silver one?
14031	_ Con._ Again, if any one should wear a Garment that should hide his Face, and his Hands, and shew his privy Members?
14031	_ Con._ And what would you say, if she should put on your Cloaths?
14031	_ Con._ Are not Fools dress''d up in a different Manner from wise Men?
14031	_ Con._ Are not they taken Care enough of, that have a Wife, and Children, and Parents, and Kindred?
14031	_ Con._ But now if a Man should dress himself up with Birds Feathers like an_ Indian_, would not the very Boys, all of them, think he was a mad Man?
14031	_ Con._ But then, how does it signify nothing what Garment any one wears?
14031	_ Con._ But what if others should come?
14031	_ Con._ For what Saint?
14031	_ Con._ Is he a dumb one?
14031	_ Con._ Is he a learned Divine?
14031	_ Con._ Well, what would you infer from that?
14031	_ Con._ What Difference is there between a Fool and a wise Man?
14031	_ Con._ What Difference is there between a poor Man and a rich Man?
14031	_ Con._ What Rule is yours?
14031	_ Con._ What Sign has it?
14031	_ Con._ What Work did they do?
14031	_ Con._ What are they?
14031	_ Con._ What if a Citizen should dress himself like a Soldier, with a Feather in his Cap, and other Accoutrements of a hectoring Soldier?
14031	_ Con._ What if a private Man should put on the Habit of a Prince, or an inferior Clergy- Man that of a Bishop?
14031	_ Con._ What if any_ English_ Ensign should carry a white Cross in his Colours, a_ Swiss_ a red one, a_ French_ Man a black one?
14031	_ Con._ What is your Opinion?
14031	_ Con._ What then, is it not a very good Thing to imitate Nature?
14031	_ Con._ What''s the Punishment?
14031	_ Con._ What, will you thrust us out of Doors then?
14031	_ Con._ Wherein?
14031	_ Con._ Why did not the Apostles presently eat of all Sorts of Meat?
14031	_ Con._ Why not?
14031	_ Con._ Why so, I pray?
14031	_ Con._ Why so?
14031	_ Con._ Why so?
14031	_ Con._ Why so?
14031	_ Con._ Why then do you wonder so much at our Habit?
14031	_ Cr._ Do you commit your Book to a Mouse?
14031	_ Cr._ How come you to think so?
14031	_ Cr._ What new dainty Dish is this?
14031	_ Cr.__ Hilary_, do you know what Task I would have you take upon you?
14031	_ Dr._ Pray, who is your Bride?
14031	_ Dr._ What Game is it?
14031	_ Dr._ Which Ear was it?
14031	_ ERASMUS._ Whence came you from?
14031	_ Er._ And do you put Christ into this Number?
14031	_ Er._ And do you think that''s sufficient?
14031	_ Er._ And if you find it is, what do you do then?
14031	_ Er._ And was he the Author of this Confession in use?
14031	_ Er._ Are there any Persons that are so absurd?
14031	_ Er._ But do you neglect the Poets?
14031	_ Er._ But tell me, in what Studies do you spend the Day?
14031	_ Er._ But what shall we play for?
14031	_ Er._ But you only salute them I suppose; do you beg any Thing of them?
14031	_ Er._ Do n''t you pray at all in the mean Time?
14031	_ Er._ Do you salute Jesus again?
14031	_ Er._ Every Day?
14031	_ Er._ Had you never an itching Mind to become a Monk?
14031	_ Er._ Have you any particular Psalms for this Purpose?
14031	_ Er._ How can you do it like a Man, when you are but a Boy?
14031	_ Er._ How do you manage yourself on holy Days?
14031	_ Er._ How so?
14031	_ Er._ I am of your Mind; but how do you stand affected as to Confession?
14031	_ Er._ I confess so, but what do you do after that?
14031	_ Er._ I understand; but with what Contemplations chiefly dost thou pass away the Time?
14031	_ Er._ I''ll try: Well, what say you now Friend?
14031	_ Er._ In what Posture do you compose yourself?
14031	_ Er._ Indeed what you ask for is no ordinary Thing: But what do you do then?
14031	_ Er._ Say you so?
14031	_ Er._ To what Kind of Study do you chiefly addict your self?
14031	_ Er._ To whom?
14031	_ Er._ What Business had you there?
14031	_ Er._ What Part is that?
14031	_ Er._ What are they?
14031	_ Er._ What are they?
14031	_ Er._ What are they?
14031	_ Er._ What do you do as to Fasting?
14031	_ Er._ What do you do there?
14031	_ Er._ What dost thou say to him?
14031	_ Er._ What from a Bowling Green?
14031	_ Er._ What from the Tavern then?
14031	_ Er._ What is it you ask of him?
14031	_ Er._ What is that which is call''d Religion?
14031	_ Er._ What then?
14031	_ Er._ What would your Confidence say, if I should shew you the Man?
14031	_ Er._ What_ Thales_ taught you that Philosophy?
14031	_ Er._ When do you come to this Reckoning?
14031	_ Er._ When will that be?
14031	_ Er._ Where have you any Hunting now?
14031	_ Er._ Who are those Saints that you call peculiarly yours?
14031	_ Er._ Who do you call the Rulers of the Church?
14031	_ Er._ Who is he?
14031	_ Er._ Who is it?
14031	_ Er._ Who obliges you to that?
14031	_ Er._ Who?
14031	_ Er._ Why so?
14031	_ Er._ Will you upon your Word?
14031	_ Er._ You hold forth finely; but do you practise what you teach?
14031	_ Er._ You wo n''t envy me, I hope, if I endeavour to imitate you?
14031	_ Eu._ And are not they religious Persons that conform to the Precepts of Christ?
14031	_ Eu._ And does not that vex you to the Heart?
14031	_ Eu._ And if God should give you but a Cup made of Crystal, would you not give him Thanks for it?
14031	_ Eu._ And if such a Thing were possible, would you endure it, that another Woman should be call''d the Mother of your Child?
14031	_ Eu._ And they wish you ill, do they?
14031	_ Eu._ And were your Women Sollicitresses with you then?
14031	_ Eu._ And what did you do after this?
14031	_ Eu._ And you grant that in a vitiated Body the Mind either can not act at all, or if it does, it is with Inconvenience?
14031	_ Eu._ Are Children got by Talking?
14031	_ Eu._ But did not you leave off Scolding at him?
14031	_ Eu._ But may n''t a Body see this little Boy?
14031	_ Eu._ But tell me now, upon the Word of an honest Man; Do you feel none of the Infirmities of old Age, which are said to be a great many?
14031	_ Eu._ But tell me,_ Xantippe_, did he leave off threatening after this?
14031	_ Eu._ But what does he do in the mean Time?
14031	_ Eu._ But what if he should give you one of common Glass, would you give him the like Thanks?
14031	_ Eu._ But what was it that changed your Mind, that had been so resolutely bent upon it?
14031	_ Eu._ But why is it not Spring with you too?
14031	_ Eu._ Can you buy or sell an Estate against your Parents Consent?
14031	_ Eu._ Did none of them please you?
14031	_ Eu._ Did you not make Profession of Religion in your Baptism?
14031	_ Eu._ Did you succeed?
14031	_ Eu._ Do n''t you assist Nature with a little Physick?
14031	_ Eu._ Do n''t you know the Herb it has fallen upon?
14031	_ Eu._ Do n''t you scold at him then?
14031	_ Eu._ Do n''t you see a Camel there dancing hard by?
14031	_ Eu._ Do n''t you study sometimes?
14031	_ Eu._ Do you see this Rose, how it contracts itself, now towards Night?
14031	_ Eu._ Do you think God has nothing else to do but be a Midwife to Women in Labour?
14031	_ Eu._ Get you gone now, and slight a Husband, who if he can get Children jesting, what will he do if he sets about it in earnest?
14031	_ Eu._ Had any Body so little Wit as to lend you?
14031	_ Eu._ Have you a Mind to make Tryal of it?
14031	_ Eu._ Have you given over Study then?
14031	_ Eu._ Have you never any anxious Thoughts upon the Apprehension of Death?
14031	_ Eu._ How could you leave her then?
14031	_ Eu._ How did you find yourself?
14031	_ Eu._ How do you know that?
14031	_ Eu._ How many Months did you stay there?
14031	_ Eu._ How many Months?
14031	_ Eu._ I did not come hither to see you cry: What''s the Matter, that as soon as ever you see me, the Tears stand in your Eyes?
14031	_ Eu._ I do not well understand how this Sentence agrees with that which follows;_ Is not the Life more than Meat, and the Body than Raiment_?
14031	_ Eu._ I have heard these Stories before now; but the Question is, Whether they are true or not?
14031	_ Eu._ I see that, but what do you sit for?
14031	_ Eu._ If I do persuade him to it, what shall I have for my Pains?
14031	_ Eu._ In what Sea did you happen to run upon that Rock?
14031	_ Eu._ In what?
14031	_ Eu._ Is it not the Mind that sees?
14031	_ Eu._ It may be so: but shall I mend your mean Entertainment now, with the best Bit at last?
14031	_ Eu._ Marble, quoth thee, how should Marble come hither?
14031	_ Eu._ Our Bodies; are not they the Soul''s Companions?
14031	_ Eu._ Perhaps so, but where is your little Boy?
14031	_ Eu._ Prithee tell me, do n''t you think Mother is a very pretty Name?
14031	_ Eu._ Shall I show you how you look?
14031	_ Eu._ Shall I tell you what it was?
14031	_ Eu._ Tell me, how did you get your Parents Consent at last?
14031	_ Eu._ The Herb Celandine; do n''t you know the Plant?
14031	_ Eu._ Then you do acknowledge the Body is the Organ of the Mind?
14031	_ Eu._ These Waggoners are a surly Sort of People; but are you willing that we put a Trick upon them?
14031	_ Eu._ To what, I beseech you?
14031	_ Eu._ Was she your Wife?
14031	_ Eu._ We allow of your Interpretation; but what does he mean, when he says,_ Be not sollicitous for your Life, what you shall eat_?
14031	_ Eu._ Well then,_ Fabulla_, would you have me persuade your Husband never to touch you more?
14031	_ Eu._ Well, and did your Words never come to downright Blows?
14031	_ Eu._ Well, and what does he say to you again?
14031	_ Eu._ Well, what Pomp were you carried out with?
14031	_ Eu._ Were not you afraid then?
14031	_ Eu._ What King?
14031	_ Eu._ What Need of many Words?
14031	_ Eu._ What Nurse do you talk of?
14031	_ Eu._ What Right have you then to give away yourself to I know not whom, against your Parents Consent?
14031	_ Eu._ What Sort of Cattle have we got here?
14031	_ Eu._ What Sort of Love is it that you mean?
14031	_ Eu._ What Tyrant prithee?
14031	_ Eu._ What disgusted you here?
14031	_ Eu._ What does it say?
14031	_ Eu._ What if I should guess?
14031	_ Eu._ What if it should go into the Body of a Swine?
14031	_ Eu._ What if it should pass into the Body of a Camel?
14031	_ Eu._ What if it should pass into the Body of an Ass, as it happened to_ Apuleius_?
14031	_ Eu._ What if we should take these three Verses, and divide''em among us nine Guests?
14031	_ Eu._ What is he doing there, cooking the Pot?
14031	_ Eu._ What is the Matter?
14031	_ Eu._ What new Religion is that then, which makes that void, that the Law of Nature had establish''d?
14031	_ Eu._ What offended you there?
14031	_ Eu._ What signifies the Name?
14031	_ Eu._ What was it that gave the first Rise to this fatal Resolution?
14031	_ Eu._ What was that, pray?
14031	_ Eu._ What was that?
14031	_ Eu._ What was the Matter that you did not stay there for good and all?
14031	_ Eu._ What would hinder?
14031	_ Eu._ What''s that?
14031	_ Eu._ What, are you going to the Fair?
14031	_ Eu._ What, be a Merchant and a Monk both together?
14031	_ Eu._ What, did he leave a Wife at Home?
14031	_ Eu._ What, do you begin to banter me already?
14031	_ Eu._ What, into your Father''s House?
14031	_ Eu._ What, to be a Nun?
14031	_ Eu._ When?
14031	_ Eu._ Which had you rather have, a Swine to your Husband, or a Man?
14031	_ Eu._ Which of these Orders did you make Choice of?
14031	_ Eu._ Why do n''t you get out of your Bed then?
14031	_ Eu._ Why do they that have much Occasion to use their Eyes, avoid Darnel and Onions?
14031	_ Eu._ Why do you when you shred Herbs, complain your Knife is blunt, and order it to be whetted?
14031	_ Eu._ Why so, pray?
14031	_ Eu._ Why so?
14031	_ Eu._ Why then do Men shun a Pit or Poison?
14031	_ Eu._ Why then do you voluntarily make another Woman more than half the Mother of what you have brought into the World?
14031	_ Eu._ Why truly he does so, but what should be the Reason of it?
14031	_ Eu._ Why, pray is it not a strange Sight to see a white Crow?
14031	_ Eu._ Will you follow good wholsome Advice?
14031	_ Eu._ Will you tell me, if I guess it?
14031	_ Eut._ What, do you take the Feast to be an unlucky one?
14031	_ Eut._ Who should, but the Master of the Feast?
14031	_ Fa._ And can they be vitiated with Meat and Drink too?
14031	_ Fa._ But pray what are those Organs, and where are they situated?
14031	_ Fa._ But why do you think it better to have a Boy than a Girl?
14031	_ Fa._ But why not according as I am in the Mind now?
14031	_ Fa._ Can the Soul do the same Thing?
14031	_ Fa._ Have I had all the Account that is to be given of the Soul?
14031	_ Fa._ How comes it about then, that when there is but one Head, it should not be common to all the Members?
14031	_ Fa._ How then are they said to fly up to Heaven?
14031	_ Fa._ I see Souls painted in the Shape of little Infants, but why do they put Wings to them as they do to Angels?
14031	_ Fa._ I take that in; but why does he add_ of an Organical_?
14031	_ Fa._ I''ll grant that too, but what signifies that to the Goodness of the Mind?
14031	_ Fa._ Is it not at its own Disposal, while it is in the Body?
14031	_ Fa._ Of what Bulk, and in what Form is the Mind?
14031	_ Fa._ Pray,_ Eutrapelus_, what should he do else, but preserve by Propagation, what he has founded by Creation?
14031	_ Fa._ Then what is the Difference between an Angel and a Mind?
14031	_ Fa._ Well, and I pray what have Men in these more excellent than we have?
14031	_ Fa._ What Difference then is there between the Soul of an Ox, and that of a Man?
14031	_ Fa._ What he that lately buried his tenth Wife?
14031	_ Fa._ What if an Angel should pass into the Body of a Man?
14031	_ Fa._ What is it?
14031	_ Fa._ Why does he say_ Physical_?
14031	_ Fa._ Why not?
14031	_ Fa._ Why not?
14031	_ Fa._ Why then is the Soul bound to the Body that it acts and moves?
14031	_ Fa._ Why then, is the Mind corporeal, so as to be affected with corporeal Things?
14031	_ Ga._ Can you desire any Thing truer than the Gospel?
14031	_ Ga._ When I was a Boy and very young, I happen''d to live in the House with that honestest of Men,_ John Colet_, do you know him?
14031	_ Gas._ Shall we toss up who shall go first?
14031	_ Gas._ What''s that?
14031	_ Ge._ Are all Things according to your Mind?
14031	_ Ge._ Are you very well in health?
14031	_ Ge._ But consider whether you han''t contracted this Distemper by long and late Studying, by hard Drinking, or immoderate use of Venery?
14031	_ Ge._ But is there no Hope then?
14031	_ Ge._ Did the Bishop give you no Hopes?
14031	_ Ge._ Did you come on Foot or on Horse- back?
14031	_ Ge._ Has he sent you nothing yet?
14031	_ Ge._ How do you do?
14031	_ Ge._ How go Matters in_ France?__ Li._ All''s in Confusion, there''s nothing but War talk''d of.
14031	_ Ge._ How goes it with your own Business?
14031	_ Ge._ How long have you been taken with this Illness?
14031	_ Ge._ How often does the Fit come?
14031	_ Ge._ How so?
14031	_ Ge._ Is it a Dissentery?
14031	_ Ge._ Is it a Dropsy?
14031	_ Ge._ Is it a Fever?
14031	_ Ge._ Say you so?
14031	_ Ge._ Well, but have you met with no Trouble all this while?
14031	_ Ge._ Well, but how do you do though?
14031	_ Ge._ What Gospel?
14031	_ Ge._ What did_ Maccus_ say for himself?
14031	_ Ge._ What do they say to your Case?
14031	_ Ge._ What do you mean by Penury?
14031	_ Ge._ What is it I hear?
14031	_ Ge._ What then, han''t you got what you sought for?
14031	_ Ge._ What''s that you tell me?
14031	_ Ge._ What''s the Matter you ha''n''t come to see me all this While?
14031	_ Ge._ Whence come all these tumultuary Wars?
14031	_ Ge._ Where are you going now?
14031	_ Ge._ Why do you not rather bid me cast your Water?
14031	_ Ge._ Why, is it not a Blessing to be freed from a Distemper?
14031	_ Ge._ You was not robb''d of any Thing by the Way, I hope?
14031	_ Gl._ And did you know any Thing of the Matter?
14031	_ Gl._ And what did you do next?
14031	_ Gl._ Did that Kind of Life please you no better than so?
14031	_ Gl._ Did you spend your Winter in_ Ireland_?
14031	_ Gl._ Did your Father believe it?
14031	_ Gl._ Was your Father so implacable then?
14031	_ Gl._ Well, and what after this?
14031	_ Gl._ Well, what past in_ Scotland_?
14031	_ Gl._ What Art do you carry with you?
14031	_ Gl._ What displeas''d you among them?
14031	_ Gl._ What?
14031	_ Gl._ Where did you learn it?
14031	_ Gl._ Whither did you go at last?
14031	_ Gl._ Who was your Master?
14031	_ Ha._ And by that Time I suppose the Trees seem''d to walk too?
14031	_ Ha._ And did she take you under her Protection?
14031	_ Ha._ But I hope you have kept your Fingers all this While from Sacrilege?
14031	_ Ha._ But how can you be sure that he does absolve you?
14031	_ Ha._ But was you never thoughtful what should become of your Soul if you happen''d to be kill''d in the Battel?
14031	_ Ha._ But what Restitution will you make for what you have stolen?
14031	_ Ha._ Do n''t you know how you came to be lame neither?
14031	_ Ha._ How do you know it?
14031	_ Ha._ How do you like a Soldier''s Life?
14031	_ Ha._ How will you make Satisfaction?
14031	_ Ha._ To whom?
14031	_ Ha._ Well, have you brought Home a good Deal of Plunder then?
14031	_ Ha._ What Priest will you get you?
14031	_ Ha._ What Time was it?
14031	_ Ha._ What Way is that?
14031	_ Ha._ What if he should give you all your Sins again when he lays his Hand upon your Head, and these should be the Words he mutters to himself?
14031	_ Ha._ What in your Tent?
14031	_ Ha._ What, for Sacrilege?
14031	_ Ha._ You mean by the Law of Arms, I suppose?
14031	_ Hanno._ How comes it about that you that went away a_ Mercury_, come back a_ Vulcan_?
14031	_ Harry the Waggoner._ Where are you carrying that Harlottry, you Pimp?
14031	_ Harry._ No?
14031	_ Hi._ But who do you give the Prize to?
14031	_ Hi._ Is she gone?
14031	_ Hi._ What do you say, you Witch?
14031	_ Hi._ What, do you come back empty- handed?
14031	_ Hi._ Where is my Mouse?
14031	_ Hi._ Who shall but_ Crato_?
14031	_ Hi._ Why not?
14031	_ Hi.__ Crato_, What do you think of this Jade?
14031	_ Hugh._ How do you know that?
14031	_ Innk._ But among so many bad ones, how shall I know which are good?
14031	_ Innk._ But as to the_ Decorum_ of it, whence comes that?
14031	_ Innk._ But tell me truly, how many Days have you been in this Journey?
14031	_ Innk._ Can you tell Fortunes?
14031	_ Innk._ Did your Dinner cost you nothing?
14031	_ Innk._ Do you believe that any Inn- Keepers go to Heaven?
14031	_ Innk._ From whence did you come?
14031	_ Innk._ How comes it that you make a Conscience of touching any?
14031	_ Innk._ How do you live then?
14031	_ Innk._ How is that?
14031	_ Innk._ How so?
14031	_ Innk._ How''s that?
14031	_ Innk._ I could bear well enough with it, if the Monks had all but one Habit: But who can bear so many different Habits?
14031	_ Innk._ Is there any Hope of us then, who have neither Patron, nor Habit, nor Rule, nor Profession?
14031	_ Innk._ Shall I shew you after what Manner you labour for me?
14031	_ Innk._ Then why do n''t you carry with you Coleworts and dead Wine?
14031	_ Innk._ What Reason?
14031	_ Innk._ What Sort of Animals do I see here?
14031	_ Innk._ What Sort of Fellows are you that ramble about thus without Horses, Money, Servants, Arms, or Provisions?
14031	_ Innk._ What are they?
14031	_ Innk._ What do you do then?
14031	_ Innk._ What does this Petticoat- Preacher do here?
14031	_ Innk._ Who is he?
14031	_ Innk._ Who takes Care of you all the While?
14031	_ Innk._ Why do n''t you cast away your Cowls then?
14031	_ Innk._ Why then, has your Garment no Holiness in it?
14031	_ Ir._ A ready Way; but, how do you manage the Fallacy, when another does it all with his own Hands?
14031	_ Ir._ And is there so much Profit in this Art as to maintain you?
14031	_ Ir._ But has your Art no Cheat in it?
14031	_ Ir._ But when they try to do this without you, and it does not succeed, what Excuse have you to make?
14031	_ Ir._ How do you do that?
14031	_ Ir._ How so?
14031	_ Ir._ May n''t a Body learn it?
14031	_ Ir._ Prithee, what Way?
14031	_ Ir._ Very wisely done; but how comes your Body to be in so good Case of late?
14031	_ Ir._ What Order do you mean?
14031	_ Ir._ What Reason have they for this?
14031	_ Ir._ What could you get Money out of, that had no Stock?
14031	_ Ir._ What new Sort of Bird is this I see flying here?
14031	_ Ir._ What''s the Matter, may n''t a Body salute you?
14031	_ Ir._ Wherein consists the greatest Happiness of Kings?
14031	_ Ir._ Who was you then?
14031	_ Ir._ Who?
14031	_ Ir._ Why does no Body quit it then?
14031	_ Ir._ Why, what has happen''d to you?
14031	_ Jer._ Has Fortune anything to do at this Play?
14031	_ Jer._ We''ll take Care: But what Play do you like best?
14031	_ Jer._ Well, but you sha n''t have it long; did I not say so?
14031	_ Jer._ What signifies Numbers, if you have nothing to pay?
14031	_ Jer._ What then?
14031	_ Jer._ What, Sesterces?
14031	_ Jo._ What did that strike?
14031	_ Jo._ What if we should get Hugh?
14031	_ Jo._ Who has he appointed in his Place?
14031	_ Jo._ Why so?
14031	_ Jodocus_, are you at Home?
14031	_ La._ Do you know_ Balbinus_?
14031	_ La._ How, with a Net?
14031	_ La._ To Gaol?
14031	_ Lau._ For What?
14031	_ Lau._ What Sort of leaping is it that you like best?
14031	_ Le._ But what do you intend to do then?
14031	_ Le._ But why is she averse to Marriage?
14031	_ Le._ But why then do n''t you single out one for her, him that you like the best of them?
14031	_ Le._ Have any of you heard any equivocal Word?
14031	_ Le._ Have you disposed of your Daughter yet?
14031	_ Le._ How came that Whimsey into her Head?
14031	_ Le._ How can so rich a Garden but do that?
14031	_ Le._ I do n''t wonder at that, but is your Wife brought to Bed yet?
14031	_ Le._ What Employment do your Sons follow?
14031	_ Le._ What shall be his Prize that gets the Victory?
14031	_ Le._ Who should be the Umpire of the Trial of Skill?
14031	_ Le._ Why did you send him thither?
14031	_ Le._ Why so?
14031	_ Lev._ Well, pray what Diversion has there been among this merry Company?
14031	_ Li._ How often do you say?
14031	_ Li._ Whence should they come but from the Ambition of Monarchs?
14031	_ Liv._ Why do you ask me such a Question?
14031	_ Lu._ Ah, ah, are we not by ourselves already, my Cocky?
14031	_ Lu._ How came you to be a Preacher?
14031	_ Lu._ How comes it about you''re so bashful all on a sudden?
14031	_ Lu._ Not so much as a Fly, my Dear; Why do you lose Time?
14031	_ Lu._ Well, but other People use to come from thence worse than they went: How comes it about, it is otherwise with you?
14031	_ Lu._ What Sort of an Alteration is this?
14031	_ Lu._ What is that?
14031	_ Lu._ What would you have me to do then, my_ Sophronius_?
14031	_ Lu._ Whither shall I go?
14031	_ Lu._ Why so, good Man?
14031	_ Lu.__ Erasmus_''s?
14031	_ MOPSUS, DROMO.__ Mo._ How is it?
14031	_ Ma._ And does not he suffer who is kill''d?
14031	_ Ma._ But do so much as answer me this one Question, do you love voluntarily, or against your Will?
14031	_ Ma._ But if it be out of Wantonness?
14031	_ Ma._ But may I play the Sophister with you now?
14031	_ Ma._ By what Sort of Enchantments do I kill Men?
14031	_ Ma._ Can I perform such a wonderful Cure?
14031	_ Ma._ Can one and the same Body be both alive and dead?
14031	_ Ma._ Did you see a pair of Pigeons on your right Hand?
14031	_ Ma._ Do n''t you long to see your Mother?
14031	_ Ma._ God forbid, do you make a_ Circe_ of me?
14031	_ Ma._ Has it been but bad then?
14031	_ Ma._ Has she any Thunderbolts?
14031	_ Ma._ Has she got a Spear?
14031	_ Ma._ Has she got a Trident?
14031	_ Ma._ Have you a Mind to go to see her?
14031	_ Ma._ How comes it to pass then, that when it is there where it loves, it yet animates the Body it is gone out of?
14031	_ Ma._ How many Years ago was it?
14031	_ Ma._ If my Eyes are so infectious, how comes it about they do n''t throw others I look upon into a Consumption too?
14031	_ Ma._ In what Court must I be try''d?
14031	_ Ma._ Is it not?
14031	_ Ma._ Is the Body dead, when the Soul is out of it?
14031	_ Ma._ Nor does it animate it, but when it is in it?
14031	_ Ma._ Pray by what Auguries do you prognosticate all this?
14031	_ Ma._ Prithee tell me, how many Women with Child have miscarried at the Sight of thee?
14031	_ Ma._ Such a pretty Maid to fall in Love with such an ugly Fellow?
14031	_ Ma._ Very well, how well you can remember what''s to your purpose?
14031	_ Ma._ Well, what then?
14031	_ Ma._ What Guest do you mean?
14031	_ Ma._ What Looking- Glass do you mean?
14031	_ Ma._ What did she die of, say you?
14031	_ Ma._ What do they feed upon?
14031	_ Ma._ What do you talk of?
14031	_ Ma._ What does he trouble me with his Verses for?
14031	_ Ma._ What does this idle Pack want?
14031	_ Ma._ What if a young Man should fall into an unlawful Love, as suppose with another Man''s Wife, or a Vestal Virgin?
14031	_ Ma._ What in the Sea?
14031	_ Ma._ What says_ Æsop?__ Cr._ Have a Care,_ Hilary_, she''ll hit you a Slap on the Face: This is your laying her with your_ Greek_ Verse.
14031	_ Ma._ What strange Story is this?
14031	_ Ma._ What was her Name?
14031	_ Ma._ What was his Name?
14031	_ Ma._ What will he do to me?
14031	_ Ma._ What would you have me say?
14031	_ Ma._ What, are you an Augur then?
14031	_ Ma._ When does this Case happen?
14031	_ Ma._ Where did she live?
14031	_ Ma._ Where is your Soul then?
14031	_ Ma._ Where?
14031	_ Ma._ Who dar''d to cut it off?
14031	_ Ma._ Who took this Soul of yours away?
14031	_ Ma._ Who was her Father?
14031	_ Ma._ Why do n''t you tell me her Name then?
14031	_ Ma._ Why should I think so of you?
14031	_ Ma._ Why so, pray, what is_ Mars_ to me?
14031	_ Ma._ Will you give me leave to kiss other Folks?
14031	_ Ma._ Would you have me marry a dead Man?
14031	_ Maccus_ being very well fitted with a Pair of Boots, How well, says he, would a Pair of double soal''d Shoes agree with these Boots?
14031	_ Mag._ After what Manner?
14031	_ Mag._ And do you think so weighty an Office can be executed without Wisdom?
14031	_ Mag._ And does not the Rattle of your Pot- Companions, your Banterers, and Drolls, make you mad?
14031	_ Mag._ But suppose to all these Things God should add Wisdom, should you live pleasantly then?
14031	_ Mag._ By doing so you might prevent any of them from being wiser than yourself?
14031	_ Mag._ For the Use of whom?
14031	_ Mag._ How can it be then, that such pleasant Companions should make me mad?
14031	_ Mag._ I do n''t enquire what you take most Delight in; but what is it that ought to be most delighted in?
14031	_ Mag._ Indeed?
14031	_ Mag._ Is it not a Woman''s Business to mind the Affairs of her Family, and to instruct her Children?
14031	_ Mag._ Is it not that which is neat?
14031	_ Mag._ Must none but Ladies be wise, and live pleasantly?
14031	_ Mag._ Notable Sir, pray tell me, suppose you were to die to- Morrow, had you rather die a Fool or a wise Man?
14031	_ Mag._ Ought not every one to live well?
14031	_ Mag._ Pray what hinders you?
14031	_ Mag._ Was not she bookish?
14031	_ Mag._ Well, and do you look upon him to be a Man that neither has Wisdom, nor desires to have it?
14031	_ Mag._ Well, and do you think these Things are better than Wisdom?
14031	_ Mag._ Well, but from whence does that Pleasure proceed?
14031	_ Mag._ What Books did she read?
14031	_ Mag._ What have you liv''d to this Age, and are both an Abbot and a Courtier, and never saw any Books in a Lady''s Apartment?
14031	_ Mag._ What, not at Leisure to be wise?
14031	_ Mag._ Why is it?
14031	_ Mag._ Why so?
14031	_ Mag._ Why so?
14031	_ Mag._ Why so?
14031	_ Mag._ Why then do_ French_ Books that are stuff''d with the most trifling Novels, contribute to Chastity?
14031	_ Mag._ Why then, do you approve of living illy, if it be but pleasantly?
14031	_ Mag._ Why, are there no other Books but_ French_ ones that teach Wisdom?
14031	_ Margaret_, you Hag, what did you mean to give us Beets instead of Lettuces?
14031	_ Mis._ But then, how nasty are ye in your Rags and Kennels?
14031	_ Mis._ What strange Story do I hear?
14031	_ Mis._ What, that I should voluntarily return again to that I have escap''d from, and forsake that which I have found profitable?
14031	_ Mis._ Why so?
14031	_ Mo._ I see that; but how do Matters go with you?
14031	_ Mo._ It is better to be idle than doing of nothing; it may be I interrupt you, being employ''d in some Matters of Consequence?
14031	_ Mo._ It may be I hinder, interrupt, disturb you, being about some Business?
14031	_ Mo._ It may be you are about some serious Business, that I would by no means interrupt or hinder?
14031	_ Mo._ What Sauce would you have?
14031	_ Mu._ Do you see what modest_ Cupids_ there are; they are no blind ones, such as that_ Venus_ has, that makes Mankind mad?
14031	_ Mu._ What Place is for us, where so many Hogs are grunting, Camels and Asses braying, Jackdaws cawing, and Magpies chattering?
14031	_ Neither am I sorry that I have liv''d._ Where is the_ Christian_, that has so led his Life, as to be able to say as much as this old Man?
14031	_ Neph._ What do you mean by Ceremonies?
14031	_ Nic._ Well, come on, I do n''t much Matter; but how much shall we play for?
14031	_ Of Selling and Buying.__ Another Example._ How much do you sell that Conger Eel for?
14031	_ Pa._ A young Virgin is indeed a pretty Thing: But what''s more monstrous than an old Maid?
14031	_ Pa._ And what else?
14031	_ Pa._ And what next?
14031	_ Pa._ But do n''t you know that there are Veins of Gold in holy Lead?
14031	_ Pa._ But what a great Difference does there seem to be now?
14031	_ Pa._ Did you not find a single Life irksome to you?
14031	_ Pa._ Do n''t they in a Manner castrate themselves, that abjure Matrimony?
14031	_ Pa._ For what Uses?
14031	_ Pa._ Is it good for any Thing else?
14031	_ Pa._ Just like a Bird in a Cage; and yet, ask it if it would be freed from it, I believe it will say, no: And what''s the Reason of that?
14031	_ Pa._ Must I not carry nothing of you along with me?
14031	_ Pa._ Shall I tell you the Truth?
14031	_ Pa._ This is very pretty; have you any more of it?
14031	_ Pa._ What do you mean, with your Glass Eyes, you Wizard?
14031	_ Pa._ What do you think is the Reason?
14031	_ Pa._ What is that?
14031	_ Pa._ What signifies that?
14031	_ Pa._ What then, hard- hearted Creature?
14031	_ Pa._ What will he do?
14031	_ Pa._ What will it serve for in a Land- fight?
14031	_ Pa._ What?
14031	_ Pa._ Where had you Money all the While?
14031	_ Pa._ Which is the most laudable for Chastity, he that castrates himself, or he that having his Members entire, forbears Venery?
14031	_ Pa._ Why not, as well as those who in the same Comedy act several Parts?
14031	_ Pa._ Why not?
14031	_ Pa._ Why not?
14031	_ Pa._ Why, have you gotten a Treasure?
14031	_ Pa._ Will a Kiss take any Thing from your Virginity?
14031	_ Pa.__ Homer.__ Co._ He?
14031	_ Pe._ But is_ Jodocus_ at Home?
14031	_ Pe._ Do you bid me return Thanks?
14031	_ Pe._ Do you think that a Divine dream''d so many Years?
14031	_ Pe._ Has this Walk pleas''d you?
14031	_ Pe._ Have you had no Letters?
14031	_ Pe._ What Appointment is that?
14031	_ Pe._ What are the usual Names of Affinity?
14031	_ Pe._ What if we should call_ Alardus?__ Jo._ He''s no dumb Man I''ll assure you, what he wants in Hearing he''ll make up in Talking.
14031	_ Pe._ What need of_ Mercury_''s Assistance?
14031	_ Pe._ Why so?
14031	_ Pe._ With whom?
14031	_ Pe._ You shall be the more welcome for that; but who will you bring with you?
14031	_ Ph._ Why do you ask me that Question,_ Aulus_?
14031	_ Ph._ With what Face or Colour could he do that?
14031	_ Phaedrus_, what News to Day?
14031	_ Phi._ In what Manner?
14031	_ Phi._ Well, and did_ Balbinus_ believe all this?
14031	_ Phi._ Well, what did_ Balbinus_ do then?
14031	_ Phi._ Well, what was the End of all this?
14031	_ Phi._ What did he design to do to him?
14031	_ Phi._ What was that?
14031	_ Phi._ What, that learned old Gentleman that has such a very good Character in the World?
14031	_ Phil._ And what then?
14031	_ Phil._ Are you a perfect Master in it?
14031	_ Phil._ But what if he catches you?
14031	_ Phil._ But what if he denies it?
14031	_ Phil._ But when you are caught openly?
14031	_ Phil._ Is there any Author that teaches the Art of Lying?
14031	_ Phil._ Well, what then?
14031	_ Phil._ What Art is this that you understand?
14031	_ Phil._ What do you get by that?
14031	_ Phil._ What if he informs you, and proves to your Face he has not had the Goods you charge him with?
14031	_ Phil._ What is clever Lying?
14031	_ Phil._ Who are those?
14031	_ Phil._ Why then do People in common curse Liars, and hang Thieves?
14031	_ Phil._ Why, are you not asham''d of it?
14031	_ Phily._ But what did_ Romulus_ drink then?
14031	_ Phily._ Do you make no Order as to the Method of Drinking?
14031	_ Phily._ Was not that unbeseeming a King?
14031	_ Phily._ What did he do?
14031	_ Phily._ What did the_ Lacedæmonian_ mean by that?
14031	_ Phily._ Why so?
14031	_ Po._ And did you go thither?
14031	_ Po._ And is that the State of Life you have always liv''d in?
14031	_ Po._ And was so ridiculous an Art sufficient to maintain you?
14031	_ Po._ And what did these Devils attempt to do?
14031	_ Po._ But by what Arts hast thou kept off old Age?
14031	_ Po._ But had he no evil Genius with him?
14031	_ Po._ Ca n''t you give us some Representation of it?
14031	_ Po._ Come, tell us,_ Glycion_ truly, how many Years do you number?
14031	_ Po._ Did she leave you no children?
14031	_ Po._ Do you ask what he said for himself, in so good a Cause as this?
14031	_ Po._ Do you live as a private Person, or in some publick Office?
14031	_ Po._ For certain?
14031	_ Po._ Had she a very good Portion?
14031	_ Po._ Had_ Jerome_ no Company with him?
14031	_ Po._ How many Years do you reckon it, since we liv''d together at Paris?
14031	_ Po._ How then?
14031	_ Po._ Is there no News there?
14031	_ Po._ No more of the Camel; but prithee tell me, what News have you?
14031	_ Po._ O brave, I am glad with all my Heart, for_ Reuclin_''s, Sake; but what follow''d?
14031	_ Po._ Well, but how many?
14031	_ Po._ What did you do there?
14031	_ Po._ What have we to do, but to set down this holy Man''s Name in the Calendar of Saints?
14031	_ Po._ What hindred them?
14031	_ Po._ What if I shall guess at him?
14031	_ Po._ What should we do but tell merry Stories till you come?
14031	_ Po._ What was your Age then?
14031	_ Po._ What''s that, I pray?
14031	_ Po._ Where did you get Money to bear your Charges?
14031	_ Po._ Where have you been, with your Spatter- Lashes?
14031	_ Po._ Whither did you take your next Flight?
14031	_ Po._ Why so?
14031	_ Po._ Why so?
14031	_ Po._ Why so?
14031	_ Po._ Why so?
14031	_ Pol._ What, had you never an Inclination to marry again, especially the first having been so happy a Match to you?
14031	_ Pseud._ First of all, I call''d you the best of Men, is not that a swinging Lie, when you are not so much as good?
14031	_ Pseud._ From whence do Spiders Webs proceed?
14031	_ Pseud._ Then will you give away your Estate?
14031	_ Pseud._ Why, I have told one already, and did you not catch me in it?
14031	_ Pseud._ Would you have me define it?
14031	_ Ra._ And when you have done all these, go to the Market, and buy a Shoulder of Mutton, and get it nicely roasted: Do you hear this?
14031	_ Ra._ Do you grin you Pimp?
14031	_ Ra._ How comes it about then, that they do n''t look as well as you do?
14031	_ Ra._ Is it so you rak''d it up last Night?
14031	_ Ra._ No, Sirrah, did I not hear you mutter?
14031	_ Ra._ What do you stand loytering here, you idle Knave?
14031	_ Ra._ What''s that you say you slow- Back?
14031	_ Ra._ Where are my Spurs?
14031	_ Ra._ You Scoundrel, do you speak Sentences too?
14031	_ Sal._ Are there any Persons to whom you would command me any Service?
14031	_ Sal._ Have you any Recommendations to send by me to your Friends?
14031	_ Sal._ How do you then dare to speak_ Latin_ when you are not at_ Rome_?
14031	_ Sal._ Soho, soho, whither are you going so fast?
14031	_ Sb._ Have you any Thing more that is certain about this Matter?
14031	_ Sb._ What, with a good Stomach?
14031	_ Sb._ Why so?
14031	_ So._ And if you could do any Thing that would gratify them, would you do it?
14031	_ So._ And of the Angels?
14031	_ So._ Answer me this Question in the first Place: Are there any Persons that owe you any ill Will?
14031	_ So._ Can we escape the Eye of God here?
14031	_ So._ Did you ever see him?
14031	_ So._ Has his Name reached to this Place too?
14031	_ So._ Is there any Body that you have a Spleen against?
14031	_ So._ Is there no Body near to hear us?
14031	_ So._ Who are they?
14031	_ So._ Why not to Day rather than to Morrow, if Delays are dangerous?
14031	_ So._ Why so, my_ Lucretia_?
14031	_ So._ Why so?
14031	_ So._ You foolish Girl, what Need is there to whisper, when there is no Body but ourselves?
14031	_ Sol._ Do you ask that?
14031	_ Sol._ No?
14031	_ Sol._ Where are they?
14031	_ Sol._ Why do you observe these Things then?
14031	_ Sol._ Why so?
14031	_ Suppose it happen, as I desire, that there be no delay in_ Pamphilus; Chremes_ remains._ What is it that troubles you in these Words?
14031	_ Sy._ I''m sure I do it every Day?
14031	_ Sy._ What Proverb is this?
14031	_ Sy._ What are you doing?
14031	_ Sy._ What do you invite Guests too?
14031	_ Sy._ What do you want me to do?
14031	_ Sy._ What makes you run so,_ John?__ Jo._ What makes a Hare run before the Dogs, as they use to say?
14031	_ Sy._ What makes you run so,_ John?__ Jo._ What makes a Hare run before the Dogs, as they use to say?
14031	_ Sy._ What one Person in the World can do all these?
14031	_ Sy._ What, so far?
14031	_ Sy._ When?
14031	_ Sy._ With whom?
14031	_ Th._ And so do I too, but where are the Dogs?
14031	_ The Answer.__ Pe._ What is it more than what_ Scotus_ and the School- men did afterwards?
14031	_ Tho._ But wo n''t you impart it to your Companion, what good Thing soever it is?
14031	_ Tho._ Could_ Polus_ keep his Countenance in the mean Time?
14031	_ Tho._ Had they no Fire then?
14031	_ Tho._ How so?
14031	_ Tho._ Prithee what was that?
14031	_ Tho._ This Reward the Parish- Priest had for playing his Part?
14031	_ Tho._ Upon the left Hand, about two Flight Shot from the House?
14031	_ Tho._ Well, proceed: what was done after this?
14031	_ Tho._ Well, what do they do?
14031	_ Tho._ Well, what then?
14031	_ Tho._ What a Deal of Pains did this_ Polus_ take to put a Cheat upon People?
14031	_ Tho._ What a ridiculous Conceit do you tell me of?
14031	_ Tho._ What did he mean by inventing such a Flam?
14031	_ Tho._ What good News have you had, that you laugh to yourself thus, as if you had found a Treasure?
14031	_ Tho._ What was that?
14031	_ Tho._ What were they?
14031	_ Tho._ Who was it that raised this Report?
14031	_ Thr._ Butchers are hired to kill Beasts; and why is our Trade found Fault with who are hired to kill Men?
14031	_ Thr._ Then to be sure that_ Christopher_ the Collier was a sure Card to trust to?
14031	_ Thr._ What do you talk to me of your_ Mercuries_ and your_ Vulcans_ for?
14031	_ Thr._ Who a Mischief put you in my Way to disturb my Conscience, which was very quiet before?
14031	_ Thr._ Why should I not?
14031	_ Thr._ You tell me?
14031	_ Ti._ But where does this delicious Rivulet discharge itself at last?
14031	_ Ti._ But will you give us Leave now to discourse freely in your Dominions?
14031	_ Ti._ Could you not be content with so neat, and well furnished a Garden in Substance, without other Gardens in Picture besides?
14031	_ Ti._ Do n''t you take that Bounty to be well plac''d that is bestow''d upon Monasteries?
14031	_ Ti._ Do you excuse yourself, because you are a Layman?
14031	_ Ti._ Have you any more to be seen then?
14031	_ Ti._ Have you any other beside this?
14031	_ Ti._ I hope he will be pleased so to do; but where shall he sit, for the Places are all taken up?
14031	_ Ti._ Is there no Remedy then against the Unruliness of wicked Kings?
14031	_ Ti._ Is this the Chamæleon, there is so much Talk of?
14031	_ Ti._ Those speckled, wonderful, pretty party- coloured Pillars, that at equal Distances support that Edifice, are they Marble?
14031	_ Ti._ To whom then would you in an especial Manner give?
14031	_ Ti._ What Sauce do you mean, Pepper, or Sugar?
14031	_ Ti._ What does he say?
14031	_ Ti._ What does he say?
14031	_ Ti._ What does he say?
14031	_ Ti._ What has this Swallow got in her Mouth?
14031	_ Ti._ What is it then?
14031	_ Ti._ What is it?
14031	_ Ti._ What odd Sort of Lizard is this?
14031	_ Ti._ What''s that?
14031	_ Ti._ What''s the Meaning of that Piper?
14031	_ Ti._ What, a Money Business?
14031	_ Ti._ Where is it to be found?
14031	_ Ti._ Who are those?
14031	_ Ti._ Who could be tired with this House?
14031	_ Ti._ Will you come back quickly?
14031	_ Ti._ You say right: But how comes it about, that all your artificial Hedges are green too?
14031	_ To a Man whose Wife is with Child.__ Pe._ What?
14031	_ Vi._ Have you a Mind to jump with me?
14031	_ Vi._ What if we should play at Cob- Nut?
14031	_ Vi._ What if we should play at hopping?
14031	_ Vi._ What if we two should play at holding up our Fingers?
14031	_ Vi._ Why so?
14031	_ Vultis ut ego capiam hostes?
14031	_ Why?__ Pe._ Why ca n''t you?
14031	_ Why?__ Pe._ Why ca n''t you?
14031	_ Will._ Are Things very clean there?
14031	_ Will._ But what if there should be any Thing over and above?
14031	_ Will._ Do none of the Guests call for Meat in the mean Time?
14031	_ Will._ Does no Body find fault with the Reckoning?
14031	_ Will._ What becomes of your Horses all this While?
14031	_ Will._ Why so?
14031	_ Will._ Why, there was every where some pretty Lass or other, giggling and playing wanton Tricks?
14031	_ Xa._ But how could you humour one who was never at Home, or was drunk?
14031	_ Xa._ But what Time is that?
14031	_ Xa._ But where can a Body get this Girdle?
14031	_ Xa._ Do you and your Husband agree very well together?
14031	_ Xa._ Do you think I shall succeed, if I try?
14031	_ Xa._ Do you think, I can be able to new- make him?
14031	_ Xa._ How could you do that?
14031	_ Xa._ Well, what happened after that?
14031	_ Xa._ What Things?
14031	_ Xa._ What Woman ever made Choice of a Husband by her Ears?
14031	_ Xa._ What becoming?
14031	_ Xa._ What must I do?
14031	_ Xa._ What then would you have me to do?
14031	_ he alters_,''Is London free[B] from the plague?''
14031	_ he changes_''capon''_ into_''hare'';_ yet makes no alteration in what follows_,''Do you prefer wing or leg?''
14031	_ he thus spoils the joke_,''What has happened to the pards, that they should go to war with the lilies?
14031	are our little Friends well?
14031	are you such a Stranger in this Country, as not to know that that''s a Token of a lying- in Woman in that House?
14031	but when must I come to your Funeral?
14031	do n''t you see a Company of pretty Maids there?
14031	do you come again empty- handed?
14031	do you get no Good then by so dangerous a Voyage?
14031	do you think I got an Estate by Thieving then?
14031	does no Body come to the Door?
14031	how cold they are in Comparison of these?
14031	how far from being tasteless?
14031	is it come to an open Rupture between you already?
14031	nay, rather, what Pain has it not?
14031	pray where''s the great Slaughter of Men that I have made?
14031	say you so?
14031	was I a Capon then, when I went hence?
14031	was I a Saxon, then, when I went hence?''
14031	what so far?
14031	what, so much?
14031	who will be Sureties for the performing this Promise?
14031	why so, pray?
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?
22695	Aught else?
22695	For how will people talk of it?
22695	Forc''d--"against your will"----"By law"--"by sentence of the court"--d''ye take me?
22695	Prithee, my dearest Pamphilus, said I, Whence comes all this confusion? 22695 What have I done?
22695	Why, how now? 22695 ''Tis at my cost.--Or wench? 22695 ''Tis he For certain.--Whom d''ye wait for, Parmeno, Before that door? 22695 ''Tis he For certain.--Whom d''ye wait for, Parmeno_ Colman 1768_--But is not that our Parmeno? 22695 ( said I,) are you A_ hare_ yourself, and yet would hunt for_ game_?
22695	(_ Aside._)-- Well?
22695	(_ Aside._)--Chremes, will you once Hear a fool''s counsel?
22695	(_ Aside._)--Why do n''t you speak?
22695	(_ CLITIPHO appears._) Who''s this?
22695	(_ Comes forward._) But who''s this forces open our street door With so much violence?
22695	(_ Comes forward._--But is not that Philotis?
22695	(_ Coming forward._) Why how now, Sannio?
22695	(_ Exeunt SOSIA, and the rest of the slaves with the baggage._ Master, are you here still?
22695	(_ Exeunt THAIS and CHÆREA._[ Changes:_ Harper_ Lest any one should know me.--But is that Thais?
22695	(_ Exit DAVUS._ What now?
22695	(_ Exit MENEDEMUS._ What, make a jest of me?
22695	(_ Exit to GLYCERIUM''S._ SCENE V._ MYSIS alone._ Can we securely then count nothing ours?
22695	(_ Exit._[ Changes:_ Harper_ At t''other end o''th''street?
22695	(_ Exit._[ Changes:_ Harper_ Now, in the name of heav''n and earth, what is''t You want?
22695	(_ Exit._[ Changes:_ Harper_ What wench is there he has not lov''d?
22695	(_ Exit._[ Changes:_ Harper_ Who ever saw a young man seiz''d and bound For rapes and lewdness in a house of harlots?
22695	(_ Going up to him._) What''s the matter now?
22695	(_ Ironically._)--What are you upon?
22695	(_ PYTHIAS laughs._) What would you?
22695	(_ Pointing._)--Where is your mistress and her daughter?
22695	(_ Pretending to be in a passion with him._) What a most wicked scoundrel''s this?
22695	(_ Returns._) You''re pleasure, Sir!--What, will not this content you?
22695	(_ To himself._) And can he be so mad?
22695	(_ To himself._) What would you, Sir?
22695	(_ Turning about._) What shall I do?
22695	(_ behind._) Whom does my son speak to?
22695	(_ going up._) What now?
22695	(_ overbearing._) Was I deceiv''d in thinking they were at it?
22695	(_ peeping out._) Syrus?
22695	(_ recovering._) But prithee, tell me, Sir, What brought you here?
22695	(_ seeing him._) Oh my Parmeno Inventor, undertaker, perfecter Of all my pleasures, know''st thou my good fortunes?
22695	(_ to CHREM._) What is''t you mean?
22695	--"Is she in labor?
22695	--(_To PHÆDRIA._) What has he done?
22695	---- I stopp''d.--"D''ye know what I want with you?"--"What?"
22695	----"And have not you a guest here of the name Of Pamphilus?"
22695	------"But your name''s Callidemides?"
22695	----And stole off In company with him?
22695	----And then stole off In company with him?
22695	----And then stole off In company with him?
22695	----Did Chærea strip you?
22695	----You can say none of this;_ Colman 1768_ Against my will?"
22695	--And from what fears deliver''d us, his friends?
22695	--And then With marriage solder up their harlot loves?
22695	--But after this event, can you pretend You took the least precaution?
22695	--But is my brother here?
22695	--But is not that our Parmeno?
22695	--But is''t not Bacchis that I see come forth From our new kinsman?
22695	--But meanwhile(_ coming forward_) wherefore do my son and Syrus Loiter so long?
22695	--But what a plague d''ye mean by fooling thus, Acting and talking like mere children with me?
22695	--But what old gentleman is that I see At t''other end o''th''street?
22695	--But what shall I do now?
22695	--But where shall I inquire for him?
22695	--But wherefore do I loiter thus?
22695	--But who knock''d at the door?
22695	--But who''s the furthermost?
22695	--But why d''ye weep, and why are you so sad?
22695	--But why delay t''accost th''old gentleman, And speak him fair at first?
22695	--But why give in to this?
22695	--But would you have me present at your conference With Bacchis?
22695	--But, pray, has Thais been here long before me?
22695	--D''ye know Cratinus''house?
22695	--D''ye think to play your tricks on me, you rascal?
22695	--Demipho, I appeal to you: for him I can not bear to speak to.--And were these His frequent journeys and long stay at Lemnos?
22695	--Did not I buy you, rascal?
22695	--Has he broke open doors?
22695	--I told her, long time since:--on which she ask''d, Whether I had a country- house at Sunium?
22695	--In short, what ground, what reason to expect That he should not commit the same hereafter?
22695	--My brother''s house will be a thoroughfare; Throng''d with whole crowds of people; much expense Will follow; very much: what''s that to me?
22695	--Oh Davus, am I then so much your scorn?
22695	--Oh grant my mistress, Heav''n, a safe delivery, And let the midwife trespass any where Rather than here!--But what is it I see?
22695	--Oh torture.--Did not you assure me, Sirrah, They were at variance?
22695	--Or is''t because the_ men_ are ne''er to blame?
22695	--Tell me, Philotis, where have you been gadding?
22695	--To ask, why I''m so flutter''d?
22695	--To the door!--nearer still!--There, there, d''ye hear?
22695	--Was it not then your duty, in return, To see that nothing happen''d here to vex me?
22695	--Was this your order, Demea?
22695	--Well, be it so!--But what is to be done With our friend''s daughter?
22695	--What can one do, or how proceed, with those, Who know of neither reason, right, nor justice?
22695	--What if he should not come, Sir, must I wait Till evening for him?
22695	--What is your answer?
22695	--What is''t to me?
22695	--What mischief has the rogue been at?
22695	--What now?
22695	--What shall I do?
22695	--What shall I give you for this news?
22695	--What''s he to do?
22695	--Who was miss''d with her?--what she had when lost?
22695	--Who was this friend of yours?
22695	--Would you aught else with me?
22695	--Would you aught else with us?
22695	--Yet what was I afraid of, simpleton?
22695	--You but a slave.--But if she had been prov''d Ever so plainly a relation, why Needed he marry her?
22695	... D''ye understand my meaning, Scirtus?
22695	... D''ye understand my meaning, Scritus?
22695	A citizen?
22695	A feast of scarce ten Drachms?
22695	A foundling, say you?
22695	A good man he?--To come, Although at Athens never seen till now, So opportunely on the wedding- day!---- Is such a fellow to be trusted, Chremes?
22695	A plague upon your idle vaporing, You vagabond!--D''ye fancy we do n''t know you?
22695	Accuse you wrongfully?----Is''t possible To speak too hardly of your late behavior?
22695	Admit him, say you?
22695	Advantage?
22695	Again?
22695	Again?
22695	Ah, Parmeno, d''ye think me so ungrateful?
22695	Ah, by what means can I acquit myself?
22695	Ah, how much wiser were it, that you strove To quench this passion, than, with words like these To fan the fire, and blow it to a flame?
22695	Ah, what have I committed?
22695	Ah, what resentment can I bear to her, Who ne''er did any thing I''d wish undone, But has so often deserv''d well of me?
22695	Ah, why should Geta seem thus terrified And agitated?
22695	Ah, why will you attempt to comfort me?
22695	Aliens and citizens?
22695	Alone?
22695	Alone?
22695	Am I a stranger to you, Geta?
22695	Am I then justly treated?
22695	Am I your husband?
22695	Amazing!--But our Syrus?
22695	And Antipho, you say, has slunk away, Fearing his father''s presence?
22695	And Glycerium, Has she found out her parents?
22695	And Thais then returns me many thanks?
22695	And am not I A full example for you?
22695	And are you well assur''d of this?
22695	And ca n''t you then contain yourself?
22695	And can it, Menedemus, can it be, My father has so suddenly cast off All natural affection?
22695	And can you then believe That I would trust you, rascal?
22695	And dare you ask for what?
22695	And do you think that words like these Can baffle me again?
22695	And had you such a wretched voyage, say you?
22695	And have you brought Nothing home with you but this single sentence?
22695	And her return''s impossible?
22695	And how the devil should he?
22695	And how was it you lost her?
22695	And if''tis bought by bounty and indulgence, I will not be behind- hand.--Cash will fail: What''s that to me, who am the eldest born?
22695	And is he To marry her without a fortune?
22695	And keep this?
22695	And let not Thais suffer any one To do him violence!--But why do n''t I Rush in myself?
22695	And may I hope?
22695	And now What you in anger meditate-- I her?
22695	And now what is''t the blockhead waits for, Syrus?
22695	And pray what says she?
22695	And put your clothes on?
22695	And shall this next relation take her off?
22695	And she, I warrant you, Now at your house, is my son''s mistress?
22695	And taking him aside,"Now prithee, Phormio, Why do n''t you try to settle this affair By fair means rather than by foul?"
22695	And that he does not know who Stilpho was?
22695	And that this whole affair relates to you?
22695	And the young bride Shall be her pupil?
22695	And was Clinia Witness to this?
22695	And was brought In your stead hither?
22695	And what Business have you with him?
22695	And what Business have you with him?
22695	And what Can we do to him, fool?
22695	And what d''ye think, Or know concerning her?
22695	And what do you deserve for this?
22695	And what if you should be so happy?
22695	And what is her complaint?
22695	And what prevents it''s being so?
22695	And what said he?
22695	And what says he, then?
22695	And what then shall I do?
22695	And what was that?
22695	And what''s the meaning of your conversation?
22695	And what''s this girl of yours?
22695	And where she is, d''ye know?
22695	And where''s the harm?
22695	And who her father was, he does not know?
22695	And why Ca n''t you do that yourself?
22695	And why impossible?
22695	And why so melancholy?
22695	And why so monstrous?
22695	And why, Dear Chremes?
22695	And why?
22695	And why?
22695	And why?
22695	And will he interrupt me?
22695	And will you interrupt me?
22695	And witnesses Suborn''d, to prove that she''s a citizen?
22695	And ye; how go ye on here?--pretty well?
22695	And you Dance hand in hand with them?
22695	And you prohibit me to touch my own?
22695	And you think It was a clever trick?
22695	And, Thais, you maintain the same?
22695	Angry again, good Demea?
22695	Antiphila?
22695	Appris''d of this, What kept you there so long then?
22695	Ar''n''t you asham''d of such base treachery?
22695	Are you afraid, young gentleman?
22695	Are you asham''d?
22695	Are you for that sport?
22695	Are you here still?
22695	Are you just now come?
22695	Are you mad?
22695	Are you mad?
22695	Are you pleas''d then With this adventure, Micio?
22695	Are you resolv''d, Wretch that you are, to thwart me ev''ry way?
22695	Are you sure he''s gone into the country?]
22695	Are you sure of this?
22695	Are you sure on''t?
22695	Are you sure on''t?
22695	Are you the person I''m to deal with?
22695	Are you there with me?
22695	Are your players Unmindful of their cues, and want a prompter?
22695	As if you had not been informed of this?
22695	As if''twere possible to utter aught Severer than he merits!--Tell me then;(_ To PAM._) Glycerium is a citizen?
22695	Ask''d what, Syrus?
22695	Asks he for me?
22695	At your desire, you rascal?
22695	Aught else, my Thais?
22695	Away!--who?
22695	Away!--who?
22695	Away!--who?
22695	Away, you have deceiv''d us long enough, Fool''d us enough with your fine promises,"Cried she.--"What now?"
22695	Ay?
22695	Aye, by affection, and by blood your father, Who love you better than my eyes.--But why Do you not call the bride?
22695	Aye, to be sure: why not?
22695	Aye, what portion?
22695	Aye-- in worse times than these-- and yet two talents?
22695	Aye; shall I tell; or keep the matter secret?
22695	Aye; to her next of kin: But why to us; Or wherefore?
22695	Aye?
22695	Aye?
22695	Bacchis?
22695	Bacchis?
22695	Bacchis?
22695	Bad mind, bad heart: But if I catch him at his tricks!--But what need words?
22695	Be quick?
22695	Before a judge?
22695	Being at a loss, She ask''d, how long my parents had been dead?
22695	Besides, who knows but he may take a wife?
22695	Beyond all doubt; for who that could obtain Another, would endure a slave like this?
22695	Bless me, what now?
22695	Bought?
22695	But all?
22695	But behold the Captain?
22695	But come, Say, wherefore you began this?
22695	But come; now, Syrus, tell us, who''s that other?
22695	But conscious of the fraud, without a word In answer or defense, to yield the cause Tamely to your opponents-- did the law Force you to_ that_ too?
22695	But d''ye know What you''re to do?
22695	But do you order me?
22695	But have I the least hope?
22695	But have you any Other commands?
22695	But have you thoroughly examin''d, Nurse?
22695	But how can I believe this, Parmeno?
22695	But how d''ye know?
22695	But how will you effect this?
22695	But if I pass the night here, what excuse Then, Syrus?
22695	But is it nothing That the old man now rages at us all, Unless we irritate him so much further As to preclude all hopes to pacify him?
22695	But is that Geta?
22695	But is that Thais?
22695	But is that all?
22695	But is this Simo?
22695	But now we''re speaking of him, have you seen The lad to- day?
22695	But now we''re speaking of him, have you seen The lad to- day?
22695	But pray how came this sudden qualm upon you?
22695	But prithee, husband, How can you tell that her aversion to me Is not a mere pretense, that she may stay The longer with her mother?
22695	But prithee, is there nothing else?
22695	But tell me first, can yon slave hold his peace?
22695	But tell me, Has she had no physician?
22695	But tell me, do you grant me my request That this your new- found daughter we d my son?
22695	But tell me; Went he meanwhile to Bacchis?
22695	But what a woman is your wife, Phidippus?
22695	But what evil''s this?
22695	But what evil''s this?
22695	But what evil''s this?
22695	But what is there in this That can affect the marriage?
22695	But what means he then?
22695	But what''s become of our club- supper?
22695	But what''s this business, Parmeno?
22695	But what''s your pleasure?
22695	But what?
22695	But what?
22695	But what?
22695	But what?
22695	But where is Phædria, our judge?
22695	But where is that Milesian?
22695	But where shall I find Antipho?
22695	But where shall I find Pamphilus, to drive His fears away, and make him full of joy?
22695	But where''s my brother?
22695	But where''s my brother?
22695	But where''s my brother?
22695	But whither shall I go?
22695	But who''s this coming from our house?
22695	But why believe you this?
22695	But why do I delay to enter straight, That I may learn the truth, be what it will?
22695	But with safety?
22695	But yonder''s Phormio.--(_ Goes up._) What now?
22695	But you appear uneasy: What''s the matter?
22695	But, Syrus, say, what progress have you made In that affair I just now mention''d to you?
22695	But, Syrus, this is flatly opposite To what I most devoutly wish, my marriage, For with what face shall I accost my father?
22695	But, in the mean time, Had you not rather wait within, than here Before the door?
22695	But, prithee, have you seen the lad to- day?
22695	Buy him a mistress, Micio?--Is not justice My due from you, as well as yours from me?
22695	By what means?
22695	Byrrhia, what think you?
22695	Ca n''t I prevail on you To stay but these three days?-- Nay, where d''ye go?
22695	Ca n''t you be quiet?
22695	Ca n''t you trust me then?
22695	Can I aught reply To deeds like these?
22695	Can I think on''t?
22695	Can he then be so obstinately bent To tear me from Glycerium?
22695	Can it be true?
22695	Can it be wrong for me too, in my turn, To deceive them, by whom we''re all deceiv''d?
22695	Can that be proper?
22695	Can then such inbred malice live in man, To joy in ill, and from another''s woes To draw his own delight?--Ah, is''t then so?
22695	Can you Believe that you shall go unpunish''d for it?
22695	Can you Believe that you shall go unpunish''d for it?
22695	Can you believe that you shall go unpunish''d?
22695	Can you deceive him thus?
22695	Can you remember?
22695	Can you speak truth?
22695	Chrysis Is then-- ha?
22695	Chærea,(_ advancing_,) what''s all this flutter?
22695	Clinia, if this be true, as sure it is, Who is more fortunate than you?
22695	Come home?
22695	Come what come might of ev''ry thing beside, Could you abandon the dear maid at home?
22695	Come, let''s in?
22695	Come, let''s to supper?
22695	Come, open somebody The door immediately!--Who''s here?
22695	Could she pledge my daughter Against my will?"
22695	Could you so far deceive her easy faith, And leave her to misfortune and distress?
22695	Crito, the Andrian?
22695	D''ye call me, husband?
22695	D''ye hear?
22695	D''ye hear?
22695	D''ye jest at such a time as this; And lend me no assistance by your counsel?
22695	D''ye know Who I am, Æschinus?
22695	D''ye know he has a son?
22695	D''ye know it, Sir?
22695	D''ye know my brother''s mistress here?
22695	D''ye know our neighbor Menedemus?
22695	D''ye know our old man''s elder brother, Chremes?
22695	D''ye know the Portico Just by the market, down this way?
22695	D''ye know the virgin, that was sent To- day to Thais, is a citizen?
22695	D''ye know then who she is?
22695	D''ye know this story?
22695	D''ye know what I would have you do at present?
22695	D''ye laugh at me?
22695	D''ye laugh at me?
22695	D''ye laugh at me?
22695	D''ye laugh still?
22695	D''ye linger?
22695	D''ye mark The ragged dirty girl that he describ''d?
22695	D''ye mark me?
22695	D''ye mind what I say?
22695	D''ye see him, Thais?
22695	D''ye see, my Thais, what he is about?
22695	D''ye take me now?
22695	D''ye think She jests?
22695	D''ye think me then so obstinate, that I, Who am her mother, should betray this spirit, Granting the match were of advantage to us?
22695	D''ye think me then so vile?
22695	D''ye think so?
22695	D''ye think so?
22695	D''ye think so?
22695	D''ye think, Bless''d with an opportunity like this, So short, so wish''d for, yet so unexpected, I''d let it slip?
22695	D''ye understand me?
22695	D''ye understand my meaning, Scritus?
22695	D''ye want my help?
22695	Delights like these When you but think how sweet, how dear, they are; Him that affords them must you not suppose A very deity?
22695	Deliver me?
22695	Deny your own name?
22695	Depend on my assistance:--have you any Further commands?
22695	Desert her?
22695	Did I command it?
22695	Did I ever wish For any thing in all my life, but you In that same thing oppos''d me, Sostrata?
22695	Did I not, Because you told me you''d be glad to have An Ethiopian servant- maid, all else Omitted, seek one out?
22695	Did Parmeno Ever let slip an opportunity Of doing what he ought, Sir?
22695	Did not I Say he had all the Attic elegance?
22695	Did not I Say he had all the Attic elegance?
22695	Did not I This very instant see you put your hand Into yon wench''s bosom?
22695	Did not I give you warning?
22695	Did not I say he''d take it ill, Phidippus, And therefore begg''d you to send back your daughter?
22695	Did not I see this child convey''d by stealth Into your house last night?
22695	Did not he Throw in a word or two?
22695	Did not she bid you follow her?
22695	Did not you inform him The bent of my affections?
22695	Did not you say My father waited here?
22695	Did not you say She only waited my son''s coming?
22695	Did not you say you saw him out of town A little while ago?
22695	Did not you_ Then_ take your son to task?
22695	Did she know them?
22695	Did what?
22695	Did you Know him before?
22695	Did you, or no, When I presented you the Virgin, promise, To give yourself some days to me alone?
22695	Do I demand him back again I gave you?
22695	Do I deny it?
22695	Do I fear that?
22695	Do I know it?
22695	Do n''t you believe, then, we''ve been vilely us''d?
22695	Do n''t you go mad?
22695	Do n''t you see The Captain?
22695	Do n''t you see him?
22695	Do then: where is he?
22695	Do to him, say you?
22695	Do we then seem to you such proper folks To play these tricks upon?
22695	Do what?
22695	Do you Deny it?
22695	Do you Desire it?
22695	Do you commit these crimes?
22695	Do you comprehend What he is talking of?
22695	Do you doubt then, Clitipho?
22695	Do you dread my cruelty?
22695	Do you go hence into the country?
22695	Do you hear?
22695	Do you know my ill fortune?
22695	Do you remember The plea whereon you both agreed to rest, At your first vent''ring on this enterprise?
22695	Do you tell me of my son?
22695	Do you then join him, fool?
22695	Do you think I can with constancy hold out, and not Return before my time?
22695	Do you think to play Your jests on me?
22695	Do you threaten me?
22695	Do you?
22695	Does Chremes too confirm Glycerium mine?
22695	Does he bring gifts alone?
22695	Does he deny that Phanium''s his relation?
22695	Does he seek me?
22695	Does he think''Tis laudable to spoil his son?
22695	Does he treat?
22695	Does it appear to you to be the same?
22695	Does she so?
22695	Does this seem like a nuptial?
22695	Does this, says he, Look like a wedding- supper for his son?
22695	Drop her?
22695	Ev''ry way unlucky: Ne''er to have seen her neither:--Prithee, tell me, Is she so handsome, as she''s said to be?
22695	Falsely, hey?
22695	First tell me, whence had you that coat?
22695	For certain?
22695	For fear I should divulge it?
22695	For should I not have told My father, be it as it might, the whole?
22695	For such a trifle, almost fly your country?
22695	For that hard life Which I have ever led, my race near run, Now in the last stage, I renounce: and why?
22695	For this was I so anxious to return?
22695	For was there any other living reason Wherefore she should depart from you?
22695	For what Affront''s more gross than to receive a friend Under your roof, and tamper with his mistress?
22695	For what cause?
22695	For what could I have done in this affair?
22695	For what offense?
22695	For what should you do here, where nobody, However good your precepts, cares to mind them?
22695	For what?
22695	For what?
22695	For what?
22695	For what?
22695	For what?
22695	For what?
22695	For with what face can I return to her Whom I have held in such contempt?
22695	Geta, what now?
22695	Go on, I beg you, Syrus; and take heed You fill me not with idle joy.--What said she When you nam''d me?
22695	Go to!--But hear Why I did call you hither?
22695	Going?
22695	Gone: Vanish''d: on board the ship.--But why d''ye loiter?
22695	Good now, who''s that I see?
22695	Ha''nt he?--and then how settled an assurance?
22695	Ha, Menedemus, are you there?--Inform me, Have you told Clinia what I said?
22695	Ha, Mysis, whence this child?
22695	Ha, woman, Was''t you that laid it here?
22695	Had she Any attendants?
22695	Had she Any attendants?
22695	Had your lady Any attendants?
22695	Hark ye, Phrygia, Didst note the villa of Charinus, which That fellow just now show''d us?
22695	Has Phormio had the money yet?
22695	Has he no plot upon th''old gentleman?
22695	Has he stol''n into town?
22695	Has not she, as I said, a liberal air?
22695	Has she yet left the Captain''s?
22695	Hast any doubt, Gnatho, but I''m entirely ruin''d?
22695	Have I demanded any thing unjust?
22695	Have I deserv''d this?--Need I, Demipho, Number up each particular, and say How good a wife I''ve been?
22695	Have I touch''d aught of yours, Sir?
22695	Have you Inform''d him of the business?
22695	Have you been talking with the girl, and told her Wherefore we bring your wife?
22695	Have you heard of Antipho''s affair?
22695	Have you heard, Chremes, of my son''s misfortune During my absence?
22695	Have you no self- respect?
22695	Have you no shame?
22695	Have you spent all, nor left ev''n hope behind?
22695	Have you struck out a scheme that pleases you?
22695	Have you such leisure from your own affairs To think of those, that do n''t concern you, Chremes?
22695	Have you the face to chide him?
22695	Have you then heard it too?
22695	Have you your wits, to ask me such a question?
22695	Have you your wits?
22695	Have you your wits?
22695	Have you your wits?
22695	Have you your wits?
22695	Have you your wits?
22695	Having discover''d such a plot on foot, Why did you not directly tell my son?
22695	He had no mercy.--Was not he asham''d To beat a poor old fellow?
22695	He is: what then?
22695	He who knows not How to do this, let him confess he knows not How to rule children.--But is this the man Whom I was speaking of?
22695	He!----Wherefore?
22695	He''s well: hard by.--But have affairs turn''d out According to your wishes?
22695	Hear him?
22695	Hear you what he says?
22695	Heav''n grant it may be as I wish!--Inform me, Whose daughter, said he, was the child?
22695	Hegio, of our tribe?
22695	Her age?
22695	Her brother too a man of the first rank?
22695	Her whom I have held Near to my heart, and cherish''d as my wife?
22695	Her, who plac''d all her hopes in you alone?
22695	Here, on the left; d''ye see him, ma''am?
22695	Him that advis''d this action?
22695	His father too, is he return''d?
22695	His name?
22695	His name?
22695	His name?
22695	His name?
22695	Hold out?
22695	How act?
22695	How came it?
22695	How can I tell?
22695	How can you know, unless you make the trial?
22695	How comes that?
22695	How d''ye know?
22695	How d''ye know?
22695	How d''ye know?]
22695	How did you know he was my brother then?]
22695	How did you know then that he was my brother?
22695	How did you know then that he was my brother?
22695	How do you know, but Thais may obey My orders without force?
22695	How do you know?
22695	How does he mean to take his fill of love?
22695	How does my son?
22695	How does my sweeting?--are you fond of me For sending you that music- girl?
22695	How does she?
22695	How durst he offer at an act so monstrous?
22695	How fares my love?
22695	How go affairs?
22695	How go my fortunes, Geta?
22695	How go with her?
22695	How goes he on?
22695	How goes it?
22695	How goes it?
22695	How long since?
22695	How many men d''ye think I''ve bastinadoed Almost to death?
22695	How now?
22695	How now?
22695	How now?
22695	How say you?
22695	How say you?
22695	How say you?
22695	How say you?
22695	How say you?
22695	How say you?
22695	How say you?
22695	How say you?
22695	How say you?
22695	How should I?
22695	How smart I was upon him at a feast---- Did I ne''er tell you?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How so?
22695	How would you manage in worse difficulties?
22695	How''s that, you hang- dog?
22695	How''s that?
22695	How''s that?
22695	How''s that?
22695	How''s that?
22695	How''s that?
22695	How''s that?
22695	How''s that?
22695	How''s this?
22695	How''s this?
22695	How''s this?
22695	How''s this?
22695	How''s this?--Do you reign king here, Æschinus?
22695	How, Byrrhia?
22695	How, Chremes?
22695	How, Geta?
22695	How, Sirrah?
22695	How, my father!--can I think You want this father?
22695	How, villain?
22695	How?
22695	How?
22695	How?
22695	How?
22695	How?
22695	How?
22695	How?
22695	How?
22695	How?
22695	How?
22695	How?
22695	How?
22695	How?
22695	I Be melancholy, who have such a brother?
22695	I afraid?
22695	I am: but why d''ye trifle?
22695	I been inform''d?
22695	I been inform''d?
22695	I believe it; For well I know you have a liberal mind: But I''m afraid you are too negligent, For in what city do you think you live?
22695	I can afford you neither.--But what mean you?]
22695	I do lack Myself both help and counsel-- But what mean you?
22695	I do lack Myself both help and counsel-- But what mean you?
22695	I have crawl''d All the town over: to the gate; the pond; Where not?
22695	I hear: what would you?
22695	I heard it?
22695	I heard it?
22695	I know all that: But why, like fools, admit what we may shun?
22695	I know the whole.--Is Simo in the house?
22695	I marry her?
22695	I not know you?
22695	I pitied her: Her beauty, too, was exquisite.--In short, He mov''d us all: and Antipho at once Cried,"Shall we go and visit her?"
22695	I said it would be so.--What has he done?
22695	I said it would be so.--What has he done?
22695	I said it would be so.--What has he done?
22695	I saw old Canthara stuff''d out?
22695	I see it.--Is there nothing here Displeasing to you?
22695	I should remember her?
22695	I should remember her?
22695	I too deny: affirm?
22695	I''ll devise Some means to- day to fit him for''t.--But now What would you have me do?
22695	I''ll go and ask her.--(_ Going up._) What''s the matter, Pythias?
22695	I''ll make you speak, you villain?
22695	I''ll see if he''s at home;--but who comes here From Thais?--Is it he, or no?--''Tis he.------What manner of man''s here?--what habit''s that?
22695	I''m ruin''d: fool, what have I done?
22695	I, Sir?
22695	I, Sir?
22695	I--?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	I?
22695	If I succeed, What can I rather wish, than to behold Their marriage- rites to- day?
22695	If any one could know her?
22695	If it were false, why did not then your son Refute it?
22695	In my possession?
22695	In what?
22695	Indeed, is he?
22695	Indeed?
22695	Indeed?
22695	Indeed?
22695	Indeed?
22695	Indeed?
22695	Indeed?
22695	Indeed?
22695	Inform''d?
22695	Is Pamphilus arriv''d?
22695	Is Pamphilus within?
22695	Is a girl rather plump?
22695	Is all right?
22695	Is he despicable?
22695	Is he mad?
22695	Is it a question, when there''s Æschinus To trouble us, what makes me so uneasy?
22695	Is it a question, when there''s Æschinus To trouble us, what makes me so uneasy?
22695	Is it because my daughter''s found you say this?
22695	Is it come to this?
22695	Is it for you then to foresee, or judge What''s of advantage to us?
22695	Is it no crime, d''ye say, for a young man To take these courses?
22695	Is it not better that my hopes are doubled?
22695	Is it not most monstrous?
22695	Is it not so?
22695	Is it not then sufficient, if I give you The respite of a day, a little day, By putting off his wedding?
22695	Is it possible?
22695	Is it so, Davus?
22695	Is it such a heinous crime For your young son, d''ye think, to have_ one_ mistress, While_ you_ have_ two_ wives?--Are you not asham''d?
22695	Is it your own?
22695	Is it your pleasure?
22695	Is n''t that sufficient?
22695	Is not this monstrous?
22695	Is she alive To whom you gave the child?
22695	Is she so handsome?
22695	Is she then in labor, Geta?
22695	Is she then in labor,_ Geta_?
22695	Is she to be married, say you, To Pamphilus to- day?
22695	Is she within too?
22695	Is that Sufficient satisfaction for you?
22695	Is that a doubt at present?
22695	Is that a doubt?
22695	Is that a question For you, who are her father, to demand?
22695	Is that a question now?
22695	Is that a question, when you durst To bring a rival to my face?
22695	Is that a question, when you durst To bring a rival to my face?
22695	Is that a question?
22695	Is that a question?
22695	Is that so wonderful?
22695	Is that sufficient for you?
22695	Is that your counsel?
22695	Is the day past?
22695	Is the door shut?
22695	Is there Aught more between them?
22695	Is there aught else of evil or misfortune You have not told me yet?
22695	Is there aught worse?
22695	Is there no faith in the affairs of men?
22695	Is there then No diff''rence, think you, whether all you say Falls natural from the heart, or comes From dull premeditation?
22695	Is this Your dealing, gentlemen?
22695	Is this a thing To be disclos''d, d''ye think?
22695	Is this honorable, Or just in Æschinus, to take away My property by force?
22695	Is this just dealing, Dorio?
22695	Is this man talking in his sleep, and dreams On what he wishes waking?
22695	Is this she?
22695	Is this to be a father?
22695	Is this well done?
22695	Is this your wedding- day?
22695	Is this, Is this the liberty they boast of here, Common to all?
22695	Is''t Clinia that I see, or no?
22695	Is''t come to this, that I should be in fear Of starving, Syrus?
22695	Is''t enough To plunge you over head and ears in joy?
22695	Is''t even so, Sir?--Like a common harlot, When you''ve abus''d her, does the law ordain That you should pay her hire and whistle her off?
22695	Is''t not sufficient to have done your duty, Unless the world approves it?
22695	Is''t not?
22695	Is''t possible You ca n''t endure one inconvenience in her?
22695	Is''t such a jest to make fools of us, hag?
22695	Is''t that the girl bemoans thus?
22695	Is''t therefore so, Because that, in our own concerns, we feel Too much the influence of joy or sorrow?
22695	Is''t thus you deal with me?
22695	Is''t thus you treat me?
22695	Is''t till his master runs away again, When he perceives himself no longer able To bear with the expenses of his mistress?
22695	Just as you please.--Have you aught else to say Before I go?
22695	Knave, d''ye shuffle with me?
22695	Know him?
22695	Know''st thou my Pamphila''s a citizen?
22695	Know''st thou she''s betroth''d my wife?
22695	Knows he already what a harlot is?
22695	Look ye there!--Is''t new or strange, To be recall''d when one''s in haste?
22695	Master, may I speak?
22695	May I beg you then To use your int''rest here, and introduce me To Thais?
22695	May I know, Sir, what good I''ve done to- day?
22695	May I not then go near them?
22695	Me d''ye question?
22695	Me, Sir?
22695	Me?
22695	Meaning me?
22695	Meaning my son''s well- acted transport?
22695	Meaning, this was done By my advice?
22695	Menedemus instantly Will furnish him with money for the wedding, To buy----d''ye take me?
22695	Mine, Sir?
22695	Mock you?
22695	Must I Say nothing else?
22695	Must I be plagued with the same thing so often?]
22695	Must I believe it?
22695	Must I still hear the same thing o''er and o''er?
22695	Must I still hear the same thing o''er and o''er?
22695	My brother, since he needs will have it so, May look to Æschinus himself.----But who Is coming yonder?
22695	My brother?
22695	My dear boy come?
22695	My father gone into the country, say you?
22695	My father''s?
22695	My father?
22695	My husband?
22695	My intention?
22695	My mother leave the town?
22695	My name?
22695	My son?
22695	Nay, but d''ye know my meaning, Sannio?
22695	Nay, now prithee come?
22695	Nay, weep not, mistress; but consider rather What course were best to follow: to conceal This wrong, or to disclose it to some friend?
22695	Nay, whither D''ye push me thus?
22695	Need any man Torment himself?
22695	Never saw him?
22695	No occasion?
22695	No thanks to Syrus neither.--But who''s here?
22695	No, Sir?
22695	No?
22695	No?
22695	No?
22695	Nor would I now return, but in the hope Of still possessing her.--But where is Geta?
22695	Nor your old man, when do you look for him?
22695	Not know?
22695	Not know?
22695	Not much?
22695	Not speak sincerely?
22695	Nothing, say you?
22695	Noting this,"How,"said I to myself,"so many then Anxious for me alone?
22695	Now all the powers of heav''n Confound you, Laches, for thus teasing him?
22695	Now do you think, I''ve told no lie?
22695	Now for the first time, I, against my nature, Have added these three phrases,"Honest Syrus!---- How is''t?--How goes it?"
22695	Now, Sir, do you believe that I am sober?
22695	Now, in the name of heav''n and earth, what is''t You want?
22695	Now?
22695	O brother, brother, how shall I applaud thee?
22695	Observe how lightly children squabble.--Why?
22695	Of my son, Chremes?
22695	Of the same name-- a little parasite---- D''ye know him?
22695	Of what a disposition?
22695	Of what crime?
22695	Of what?
22695	Of what?
22695	Oft he comes open- mouth''d--"Why how now, Micio?
22695	Oh Geta, What will become of you?
22695	Oh rare, d''ye cry?
22695	Oh tell me then at once, what would you?
22695	Oh, Sir, Is that a doubt?
22695	Oh, was that it?
22695	Oh, why d''ye think?
22695	On what account?
22695	On what account?
22695	On what account?
22695	Or are you still to seek?
22695	Or do n''t you understand this neither?
22695	Or is there aught more welcome to you?
22695	Or is this To be a son?--Were he my friend or brother, Could he be more complacent to my wish?
22695	Or leave her modest and well nurtur''d mind Through want to be corrupted?
22695	Or offer an excuse, how weak soe''er?
22695	Or should I not much rather smell him out Six months before he did but dream of it?
22695	Or so ungrateful, so inhuman, savage, Neither long intercourse, nor love, nor shame, Can make me keep my faith?
22695	Or this?
22695	Or this?
22695	Or to snare those who spread their snares for you?
22695	Or torn a coat?
22695	Or was you prick''d in conscience for the sin The young man had committed through your means, That you must after tell his father of him?
22695	Or which way run?
22695	Or why you''re thus disorder''d and distress''d?
22695	Or you Attempt to touch her, rascal?
22695	Or, lest a citizen through poverty Bring shame upon her honor, does it order That she be given to her next of kin To pass her life with him?
22695	Or?
22695	Ours?
22695	Out, rascal, out!--What are you resty, Sirrah?
22695	Pamphilus''s?
22695	Pamphilus''s?
22695	Pamphilus''s?
22695	Perhaps you''re not acquainted yet With what has happen''d here?
22695	Permit him?
22695	Phidippus, How shall I act?
22695	Phædrus they said, Clinia, or Niceratus, For all these three then follow''d her.--"Well, well, But what of Pamphilus?"
22695	Plac''d in the cabinet.--D''ye loiter, hussy?
22695	Plac''d in the cabinet.--D''ye loiter, hussy?
22695	Plague on it, what ill luck is this?
22695	Plague, whom d''ye mean?
22695	Poor Phanium left alone?
22695	Pray now, How stands the case?
22695	Pray, my dear, What''s this disturbance?
22695	Prithee is not Chremes yonder?
22695	Prithee now, who had Chrysis yesterday?"
22695	Prithee, good nurse, how will it go with her?
22695	Prithee, man, what now?
22695	Prithee, then, Is there_ one_ way alone of going near them?
22695	Pshaw, are you vain of your good luck?
22695	Pythias breaks forth affrighted.--What means this?
22695	Quite what?
22695	Ravish''d?
22695	Really?
22695	Really?
22695	Remember her?
22695	SCENE V._ Enter MICIO._ MICIO(_ at entering._) My brother order it, d''ye say?
22695	SIMO(_ apart._) If this knave Had, in the real nuptial of my son, Come thus upon me unprepar''d, what sport, What scorn he''d have exposed me to?
22695	SYRUS(_ coming up to him._) Well, have you calculated what''s your due?
22695	SYRUS(_ turning back._) Well, what now?
22695	Say then, Is not this wedding irksome to my son, From his adventure with the Andrian?
22695	Say you so?
22695	Say you so?
22695	Say you?
22695	Say, Will you remember me?
22695	Say, have you told my father any part Of this tale?
22695	Say, how is she my kinswoman?
22695	Say, is it sufficient?
22695	Say, is she delighted with it?
22695	Say, was''t not so?
22695	Say, what do you propose?
22695	Say, whose child have you laid here?
22695	Says?
22695	See him?
22695	See that you keep him bound: and do you hear?
22695	Seem I so proper to be play''d upon, With such a shallow, barefac''d, imposition?
22695	Settle it as you please, you''ve my consent, But for the child, what shall be done with him?
22695	Sha''n''t I obtain this neither, which is law?
22695	Shall I Contract my daughter, where I never can Consent to marry her?
22695	Shall I Permit you to go unrewarded; you, Who have restor''d me ev''n from death to life?
22695	Shall I acquit myself?
22695	Shall I disband the army?
22695	Shall I go in then for that purpose?
22695	Shall I not touch my own?
22695	Shall I return?
22695	Shall I speak the truth?
22695	Shall I speak to him?
22695	Shall I tell_ him_ of it, or no?
22695	Shall her perverseness drive you out of town?
22695	Shall she Pass for his too, because one''s not enough To answer for?
22695	Shall then another bear her hence?
22695	Shall then his memory oppose my bliss, When I can minister the cure myself?
22695	Shall we expose him rather, Pamphilus?
22695	Shall we, Geta, Suffer my Phædria to be miserable?
22695	Shall you go on thus with impunity?
22695	She restore Pamphila to you?
22695	Should I have pleaded against him to whom I came an advocate?--But after all, What''s this affair to us?
22695	Should I not be angry?
22695	Should I not love him?
22695	Should not you, then, endeavor to fool them?
22695	Sir, your pleasure?
22695	So I thought.--And what do you Intend to do?
22695	So little, do you call it?
22695	So many slaves to dress me?
22695	So much for Demipho!--If I am wanted, I am at home, d''ye hear?
22695	So much the worse.--Have you no client, friend, Or guest?
22695	So, Sir, you say that this Glycerium Is an Athenian citizen?
22695	Sold her?
22695	Still, still, you, baggage, will you shuffle with me?
22695	Still, woman, still D''ye contradict me?
22695	Still?
22695	Stilpho: Did you know Stilpho, Sir?
22695	Such a one, As will embitter even life itself;_ Harper_ Too much the influence of joy or sorrow?
22695	Sure?
22695	Sure?
22695	Take breath!--But why thus mov''d, good Geta?
22695	Take her?
22695	Taking your pleasure this long time?
22695	Tell me then, Oh tell me, Davus, what were best to do?
22695	Tell me!--or have you seen her?
22695	Tell me, Charinus, has aught further passed''Twixt you and her?
22695	Tell me, Where d''ye bring her, rogue?
22695	Tell me, Where d''ye bring her, rogue?
22695	Tell me, did pain attack her suddenly?
22695	Tell me, do n''t you rave?
22695	Tell me, what is''t?
22695	Tell you?
22695	Thais, Where are you gadding?
22695	Than her?
22695	Thank Heav''n, Some free- women were present at her labor?
22695	That I have got two dupes instead of one?
22695	That him?--that me?
22695	That neither pity nor entreaties touch you?
22695	That red- hair''d, blear- eyed, wide- mouth''d, hook- nos''d wench?
22695	That thus thou bring''st it here?
22695	The Eunuch''s fled.--What means all this?
22695	The Girl is lost; I know not where she is, Nor where I am: ah, whither shall I trace?
22695	The cause?
22695	The man whose faith in money you have tried, D''ye fear to trust with words?--And to what end Should I deceive you?
22695	The oft''ner, still the safer.--Tell me then, Didst ever hear of actions for assault And batt''ry brought against me?
22695	The very man I wanted!--Do you know That you have been th''occasion of this quarrel?
22695	Then too, oh shameless impudence, they cry,"Who then are you?
22695	Then why do I delay to rush in on them?
22695	There was I sitting, gaping like a fool, And running up, if any one appear''d,--"Are you, Sir, a Myconian?"
22695	There, did I not assure you, gentlemen, That he had all the Attick Elegance?]
22695	They say so!--Oh amazing impudence!---- Does he consider what he says?
22695	They''re worthy of it.--What say you to this?
22695	Think ye, because I''m mostly in the country, I''m ignorant of your proceedings here?
22695	Think you I could speak one word?
22695	Think you that I am other than I was, When first I gave my promise?
22695	Think you this fault so angers him?
22695	This is your time: enjoy it, while you may: Who knows if you may have the like again?
22695	This too where''s he that knows you would not swear Was your contrivance?
22695	Threescore years of age_ Colman 1768_ For in the name of heav''n and earth, what would you?
22695	To Antipho?
22695	To be reveng''d upon your enemies?
22695	To drive her hence?
22695	To justice?
22695	To my father What shall I say?--And can I then refuse, Who have but now consented?
22695	To one that had so much More than enough already?
22695	To we d A girl of neither family nor fortune?
22695	To what purpose, Syrus?
22695	To whom give credit?--What?
22695	To whom?----to you?
22695	To you?
22695	Too hard upon him!--what said he to''t?
22695	Two talents?
22695	Uneasy?
22695	Unless perhaps she means,--a saucy baggage!-- To play the counterfeit, and feign herself That sister, who was lost so long ago?
22695	Upon the cabinet.--D''ye loiter, hussy?
22695	Upon what account?
22695	Upon what account?
22695	Upon what?
22695	Vex''d at heart,_ What''s to be done?_ thought I.
22695	Was ever any thing more infamous?
22695	Was ever any thing so lucky?
22695	Was ever man so grossly treated, think ye?
22695	Was it a lie you told me?
22695	Was it for her, a girl of such an age, To sit at home, expecting till a kinsman Came, nobody knows whence, to marry her?
22695	Was it for this I held my life so dear?
22695	Was not your visit yesterday a proof, From their denial to admit you to her?
22695	Was this the cheapness that reduc''d our rents?
22695	Was you Brought here to- day?
22695	Was you afraid I''d break my contract with you?
22695	Was''t fitting that the father should conform To the son''s humor, or the son to his?
22695	Was''t not enough that he had done us wrong, But we must also throw him money too, To live till he devises some new mischief?
22695	Was''t you that knock''d?
22695	Well, Chremes, have you brought your daughter with you, On whose account you went to Lemnos?
22695	Well, Is that sufficient, think ye?
22695	Well, Pamphilus?
22695	Well, Sir, Since you''re so positive, shall I entreat you To go to her?
22695	Well, and what mean you?
22695	Well, and what says she?
22695	Well, but tell me, What business have you with that family?
22695	Well, but the sum?
22695	Well, do not be so!--Pray, now, what d''ye think Of this young handmaid?
22695	Well, fool, what''s the matter?
22695	Well, was n''t that enough?
22695	Well, well then, what''s this scheme?
22695	Well, well, I ca n''t Be peevish with you now-- But do you know Where Bacchis is?
22695	Well, what is''t?
22695	Well, what now, Davus?
22695	Well, what says Sannio?
22695	Well, what then?
22695	Well, what?
22695	Well, where''s the place?
22695	Well, whom does she belong to?
22695	Well, why do n''t you?
22695	Well; and tell me, Pamphilus, What has our kinsman Phania left us?
22695	Well; and what else?
22695	Well?
22695	Well?
22695	Well?
22695	Well?
22695	Well?
22695	Well?
22695	Wench, did I speak to you or no?
22695	Were it not better that we should dissemble Our knowledge of it, than pry into things Which to appear to know would make him hate us?
22695	Were''t best I should go up to her, or wait a little, To gather something more from her discourse?
22695	What Chærea?
22695	What a wry mouth he makes!--Come, what''s the meaning Of your returning?
22695	What are you about?
22695	What are you at now, sauce- box?
22695	What are you at?
22695	What are you at?
22695	What are you dismay''d Because he sticks so closely to his friend?
22695	What are your proposals?
22695	What became of him?
22695	What business has he there?
22695	What business have you with him?
22695	What business have you with me?
22695	What business?
22695	What can I do else?
22695	What can I say?
22695	What can I think of?
22695	What can I understand from nothing?
22695	What can he want?
22695	What can my art do more for you?
22695	What can she do there?
22695	What can she do to me?
22695	What can the matter be but Æschinus?
22695	What can this be he''s so rejoic''d about?
22695	What can those words mean, Syrus?
22695	What cause remains to chide him then?
22695	What cause?
22695	What could I do?
22695	What could I do?
22695	What could I give him more, who gave my face?
22695	What could you mean?
22695	What course then shall I take?
22695	What d''ye mean to do?
22695	What d''ye mean,(_ CHREMES retires and listens to their conversation._) By leaving me alone?
22695	What d''ye mean?
22695	What d''ye mean?
22695	What d''ye think?
22695	What did he?
22695	What did he?
22695	What did she tell you formerly?
22695	What did you ever ask, although in sport, But you obtain''d it of me?
22695	What do I mean?--To Thais to surrender On her own terms?
22695	What do you advise?
22695	What do you drive at?
22695	What do you laugh at?
22695	What does he here?
22695	What does he howl for?
22695	What does he mean?
22695	What farce is this?
22695	What followed upon this?
22695	What friends can I invite?
22695	What gentlewoman, sirrah?
22695	What good could you derive from that?
22695	What good!--why, see, and hear, and be with her I languish''d for, my Antipho!--was that An idle reason, or a trivial good?
22695	What greater right Have you to take away my slave, for whom I paid my money?
22695	What has brought you to Athens?
22695	What has he done?
22695	What has he done?
22695	What has he done?
22695	What has he done?
22695	What has he done?
22695	What if I do not choose to sell the girl?
22695	What if I should dissemble?--Will that do?
22695	What if he ask''d still more of you?
22695	What if some God hath order''d this?
22695	What injuries?
22695	What is his gift?
22695	What is it troubles you?
22695	What is it you do?
22695	What is th''offense so grievous to your nature, That asks such cruel vengeance on yourself?
22695	What is that doubt?
22695	What is the matter?
22695	What is the other then, who, they pretend, Is a relation to him?
22695	What is there more than he can counterfeit?
22695	What is there more that he can counterfeit?
22695	What is there to believe, when he says nothing?
22695	What is your name, pray?
22695	What is''t surprises you, Antiphila?
22695	What is''t transports you?
22695	What is''t you drive at?
22695	What is''t you propose?
22695	What is''t you propose?
22695	What is''t?
22695	What is''t?
22695	What is''t?
22695	What judge can know the merits on your side, When you put in no plea; as he has done?
22695	What kind of man are you?
22695	What kind of man d''ye take me for?
22695	What make you from her?
22695	What makes you fear those doors so much?
22695	What manners are these, Clitipho?
22695	What mean you, Chremes?
22695	What mean you?
22695	What mean you?
22695	What mean you?
22695	What means all this?
22695	What means all this?
22695	What means all this?
22695	What means all this?
22695	What means my father then?
22695	What means she now?
22695	What means the varlet?
22695	What means this?
22695	What means this?
22695	What message?
22695	What mischief now?
22695	What mischief''s that?
22695	What mischief''s this?
22695	What monarch could bestow a gift so precious?
22695	What more then?
22695	What moves your laughter, Gnatho?
22695	What moves your laughter?
22695	What moves your laughter?
22695	What new device?
22695	What now, indeed?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?
22695	What now?--This answers to my wish.--What more?
22695	What occasion?
22695	What of him, Gentleman- usher to the music- girl?
22695	What of him?
22695	What of him?
22695	What of Æschinus?
22695	What part?
22695	What point?
22695	What prevents it?
22695	What reason can I give him?
22695	What reason?
22695	What remedy?
22695	What said he?
22695	What said you?
22695	What say the women?
22695	What say you, Gnatho?
22695	What say you, Sir?
22695	What say you?
22695	What say you?
22695	What say you?
22695	What say you?
22695	What say you?
22695	What say you?
22695	What say you?
22695	What says he now?
22695	What says she?
22695	What says she?
22695	What says the rogue?
22695	What says the son?
22695	What scheme to rob and run away is this?
22695	What secret, Sir?
22695	What shall I do then, Syrus?
22695	What shall I do then, wretch?
22695	What shall I do then, wretch?
22695	What shall I do then?
22695	What shall I do then?
22695	What shall I do, unhappy as I am?
22695	What shall I do?
22695	What shall I do?
22695	What shall I do?
22695	What shall I do?
22695	What shall I do?
22695	What shall I do?
22695	What shall I do?
22695	What shall I do?
22695	What shall I do?
22695	What shall I do?--Confusion!--which way turn?
22695	What shall I mention first?
22695	What shall become then of his own?
22695	What shall we do now?
22695	What shall we do?
22695	What story now?
22695	What the plague Are you about?
22695	What then are you come prepar''d?
22695	What then can we believe?
22695	What then you found it out yourself?
22695	What then you found it out?
22695	What then you found it out?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What then?
22695	What think you, Chremes, will become of him, Unless you do your utmost to preserve, Correct, and counsel him?
22695	What thoughts are these?
22695	What to do?
22695	What troubles me?
22695	What tumult can this be?
22695	What tumult''s this, arisen in my absence?
22695	What vices?
22695	What voice is that?
22695	What voice is that?
22695	What was all that bustle?
22695	What wench is there he has not lov''d?
22695	What were best?
22695	What will I do?
22695	What will become of me?
22695	What will not avarice do?
22695	What will you do, then?
22695	What will you do?
22695	What would I?
22695	What would he feel For me, his father?"
22695	What would you have me do, unless contrive That Phanium may remain, that Antipho Be freed from blame, and all the old man''s rage Turn''d upon me?
22695	What would you have me do?
22695	What would you have?
22695	What would you more?
22695	What would you say?
22695	What would you?
22695	What''s Phædria about?
22695	What''s fit and proper, you know best.--But what Shall come of my poor brother?
22695	What''s he so pleas''d at?
22695	What''s her disorder?
22695	What''s here?
22695	What''s that to us?
22695	What''s that to us?
22695	What''s that, hag?
22695	What''s the best, Syrus?
22695	What''s the dispute I overheard just now''Twixt you and my young master?
22695	What''s the matter now?
22695	What''s the matter, Phædria?
22695	What''s the matter?
22695	What''s the matter?
22695	What''s the matter?
22695	What''s the matter?
22695	What''s the matter?
22695	What''s the matter?
22695	What''s the matter?
22695	What''s the matter?
22695	What''s the matter?
22695	What''s the matter?
22695	What''s this confusion?
22695	What''s this he says he has smelt out?
22695	What''s this he says of Ctesipho?
22695	What''s this rapture?
22695	What''s this, impertinence?
22695	What''s to be done then?
22695	What''s to be done then?
22695	What''s your advice?
22695	What''s your intention, Thraso?
22695	What''s your pleasure, Sir?
22695	What''s your pleasure?
22695	What, Crito?
22695	What, Menedemus, must become of you, Whom they will prey upon continually?
22695	What, ar''n''t you then the man you said you was?
22695	What, are you surpris''d?
22695	What, as you did just now?
22695	What, at last?
22695	What, d''ye quarrel With me too?
22695	What, dumb?
22695	What, have you got the rogue?
22695	What, if he owes his soul?
22695	What, my father?
22695	What, on the bare ground?
22695	What, still foreboding, ere you know the truth?
22695	What, to Miletus?
22695	What, wo n''t you answer me?
22695	What?
22695	What?
22695	What?
22695	What?
22695	What?
22695	What?
22695	What?
22695	What?
22695	What?
22695	What_ would_ you do but take her home again?
22695	When his own Father abandons him, I educate him?
22695	When not engag''d?
22695	When she herself invites me?
22695	When was she married?
22695	When?
22695	Whence come they, think you?
22695	Whence come you?
22695	Whence comes she?
22695	Whence comes she?
22695	Whence comes this child?
22695	Whence comes this hasty change of manners, brother?
22695	Whence flows all this extravagance?
22695	Whence is''t you know That there''s a difference between them?
22695	Whence should she have waiting- women?
22695	Whenever he could steal from company, And talk to me alone,--"Oh Parmeno, What have I done?"
22695	Where are the rest?
22695	Where are they?--(_ SYRUS stops him._) Why d''ye hold me?
22695	Where are you carrying the child?
22695	Where are you going?
22695	Where are you going?
22695	Where can I change it?
22695	Where d''ye propose to carry her, rogue?
22695	Where do I bring her?
22695	Where do I bring her?
22695	Where does she live?
22695	Where does the casket stand?
22695	Where find a friend?
22695	Where had it you?
22695	Where have you been?"
22695	Where is he gone?
22695	Where is he, And wherefore did he we d another''s right?
22695	Where is he?
22695	Where is he?
22695	Where is he?
22695	Where is that rascal?
22695	Where is the shame on''t?--Who betroth''d, who gave her?
22695	Where is this villain that has ruined me?
22695	Where seek?
22695	Where should I get it?
22695	Where then are truth, and faith, and honor fled?
22695	Where then?
22695	Where was it you saw her?
22695	Where''s Antipho?
22695	Where''s Clitipho?
22695	Where''s Pamphilus?
22695	Where''s my sister?
22695	Where''s the Centurion Sanga, and his band Of rascal runaways?
22695	Where''s the casket plac''d?
22695	Where''s the casket plac''d?
22695	Where, where is Sostrata?
22695	Where?
22695	Where?
22695	Where?
22695	Where?
22695	Wherefore come?
22695	Wherefore so sad?
22695	Wherefore, Chremes?
22695	Wherefore?
22695	Wherefore?
22695	Wherefore?
22695	Wherefore?
22695	Wherein can I oblige you?
22695	Whether I''m in my senses?
22695	Which way could he have learn''d this?
22695	Whither I''m going?
22695	Whither will you, Sir?
22695	Whither?
22695	Whither?
22695	Who Commission''d you to say all this?
22695	Who are those loiterers, Chremes?
22695	Who are you, fellow?--what d''ye mean?--and what Have you to do with Pamphila?
22695	Who brought it here?
22695	Who calls for me?
22695	Who calls?
22695	Who calls?
22695	Who calls?
22695	Who calls?
22695	Who calls?
22695	Who comes here?
22695	Who did this?
22695	Who ever saw a young man seiz''d and bound For rapes and lewdness in a house of harlots?
22695	Who has brawl''d most, yourself or I?
22695	Who is Phormio?
22695	Who is more fortunate, more bless''d than I?
22695	Who is that youth that eyes us?
22695	Who is this man?--Why do n''t you answer me?
22695	Who know the atrocious fault I have committed?
22695	Who needs be less so?
22695	Who tells you that I still receive the visits Of Pamphilus?
22695	Who then has drawn him from her but myself?
22695	Who would advance him money in your life?
22695	Who''s that he praises?
22695	Who''s that?
22695	Who''s there?
22695	Who''s there?
22695	Who''s there?
22695	Who''s there?
22695	Who''s there?
22695	Who''s there?
22695	Who''s there?
22695	Who''s there?
22695	Who''s this old woman, coming from my brother''s, That seems so terrified?
22695	Who''s this?
22695	Who''s to be made this terrible example?
22695	Who, were he now within my reach, How could I fly upon the vagabond, And tear the villain''s eyes out with my nails?
22695	Who, when he shall have heard it, by what art Shall I appease his anger?--Shall I speak?
22695	Who?
22695	Who?
22695	Who?
22695	Who?
22695	Who?
22695	Whom do I see?
22695	Whom do I seek?
22695	Whom do you see?
22695	Whom do you wait for?
22695	Whom say you?
22695	Whom should I ask, when no one else is here?
22695	Whom would he bear withal, if not a parent?
22695	Whom?
22695	Whose then?
22695	Whose voice is that?
22695	Whose voice was that?
22695	Whose?
22695	Why afflict my age For his distemp''rature?
22695	Why all this noise?
22695	Why are you silent?
22695	Why bursts he forth with such alacrity?
22695	Why bursts he forth with such alacrity?]
22695	Why counterfeit?
22695	Why d''ye accuse your father, Clitipho?
22695	Why d''ye look back?
22695	Why d''ye say that?
22695	Why d''ye think so?
22695	Why did he rather bring a beggar home?
22695	Why did she misname him then?
22695	Why did you not inform me that before?
22695	Why did you stand here?
22695	Why do n''t I speak to him?
22695	Why do n''t we go?
22695	Why do n''t you answer?
22695	Why do n''t you speak to him?
22695	Why do n''t you speak?
22695	Why do we stop thus?
22695	Why do ye start at me?
22695	Why do you come with your_ good Sirs_ to me?
22695	Why do you not give orders instantly To bring her to our house?
22695	Why do you receive him?
22695	Why do you ruin this young lad of ours?
22695	Why do you tremble so?
22695	Why does Ctesipho Revel with you then?
22695	Why does he name him then?
22695	Why does he wench?
22695	Why he is married: is not he?
22695	Why is not the bride sent for?
22695	Why is this?
22695	Why is''t not?
22695	Why is''t not?
22695	Why need I speak or praise her beauty now To you, that know me, and my taste so well?
22695	Why not directly enter?
22695	Why not endure it?
22695	Why not?
22695	Why not?
22695	Why not?
22695	Why not?
22695	Why not?
22695	Why not?
22695	Why pretend it then?
22695	Why prithee is she not a citizen?
22695	Why rack me thus?
22695	Why rue his sins?
22695	Why should I render up my love to you?
22695	Why should not I, As well as Hercules to Omphale?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why so?
22695	Why sorry, Chremes?
22695	Why the plague Did not I keep within?
22695	Why then Do I behold you in these territories?
22695	Why then Is Pamphilus within?
22695	Why then d''ye contradict me, simpleton?
22695	Why this, my Phædria?
22695	Why thus disturb''d?
22695	Why torture thus, Why vex my spirit?
22695	Why what should he have done?
22695	Why!--is that A question?
22695	Why, did you ever hear it?
22695	Why, did you think this fellow had been brought To us?
22695	Why, prithee now, what else?
22695	Why, what can I say?
22695	Why, what did he demand?
22695	Why, what had he to do with us?
22695	Why, what should they?
22695	Why, what''s the matter?
22695	Why, what''s the matter?
22695	Why, what?
22695	Why, why endeavor to destroy yourself?"
22695	Why, why entreat?
22695	Why, would you marry her, if proffer''d?
22695	Why?
22695	Why?
22695	Why?
22695	Why?
22695	Why?
22695	Why?
22695	Will not this gift be very acceptable To Thais, think you?
22695	Will you allow me then To speak of what concerns you?
22695	Will you believe him then?
22695	Will you for once be rul''d by an old fellow?
22695	Will you let him within your doors again?
22695	Will you oblige me?
22695	Will you then even now, Nausistrata, Grant me one favor that will pleasure me, And grieve your husband''s sight?
22695	Will you?
22695	Willingly: but whence?
22695	With whom?
22695	Wo n''t you be rul''d, nor understand me then?
22695	Wo n''t you believe me?
22695	Wo n''t you desist?
22695	Wo n''t you tell me, husband?
22695	Would any one imagine it?
22695	Would not he, Had he return''d, have giv''n consent?
22695	Would not one swear that he had made a vow To break my wind, if he came home in safety, With running on his errands?
22695	Would they be touch''d more nearly than yourself?
22695	Would you aught else With me, good Geta?
22695	Would you aught else with me?
22695	Would you aught else with us?
22695	Would you have any one call''d forth?
22695	Would you know it?
22695	Wretch that I am!--and must I be debarr''d To give a loose to love, a love like this?
22695	You amend My broken fortunes, or redeem them lost?
22695	You are resolv''d?
22695	You are, from top to toe, all over wisdom: He a mere dotard.--Would you e''er permit Your boy to do such things?
22695	You do n''t know?
22695	You do?--And his son Phædria?
22695	You have not seen me, if he asks: d''ye hear?
22695	You knew Our friend and good acquaintance, Simulus?
22695	You must have been inform''d: Or whence this shrewd suspicion?
22695	You oblige me To speak, against my will, before Phidippus: Think you I''m ignorant whence flow those tears?
22695	You that for yourself A home, a wife, and children have acquir''d Against your father''s will?
22695	You''ll be the ruin Of Clitipho: for how can he be safe?
22695	You''re in the right; For him, who sav''d a life, if you reprove, What will you do to him that offers wrong?
22695	You''ve found it out?
22695	You''ve heard all?
22695	You, and your fine proceedings?
22695	You, who to- day, from the most happy state, Have thrown me upon marriage.--Did not I Foretell it would be thus?
22695	You?
22695	Your own, you scoundrel?
22695	Your pleasure, Sir?
22695	Your pleasure?
22695	Your servant!--But where''s Antipho?
22695	[ Changes:_ All quotation marks in this Scene are supplied from the 1768 edition.__ Harper_ Can make me keep my faith?
22695	[ Changes:_ Harper_ Didst note the villa of Charinus, which That fellow just now show''d us?
22695	[ Changes:_ Harper_ If any one could know her?
22695	[ Changes:_ Harper_ Of Pamphilus?"
22695	[ Changes:_ Harper_ Whither I''m going?
22695	[ Changes:_ Harper_--But is not that our Parmeno?
22695	_ CHARINUS alone._ Is this to be believ''d, or to be told?
22695	_ CHREMES, SYRUS._ D''ye mind?
22695	_ Colman 1768_ But wherefore do I loiter here, and thus Retard my marriage by my own delay?
22695	_ Colman 1768_ Can move my soul, or make me keep my faith?
22695	_ Colman 1768_ Did you observe the villa of Charinus, Which yonder fellow shew''d us?
22695	_ Colman 1768_ Is he in town?
22695	_ Colman 1768_ It was a clever trick, I warrant you?
22695	_ Colman 1768_ Of Pamphilus?"
22695	_ Colman 1768_ Or was not you contented with the crime You urg''d the youth to perpetrate, unless You afterwards betray''d him to his father?]
22695	_ Colman 1768_ The influence of joy or grief too nearly?]
22695	_ Colman 1768_ These your persuits?
22695	_ Colman 1768_ Turning the corner of the street?
22695	_ Colman 1768_ Who ever saw a young man seiz''d by force, And punish''d for adultery in a brothel?
22695	_ Colman 1768_--If there was any body capable Of recollecting her?--Why all these questions?
22695	_ Colman 1768_--What mischief is the meaning of all this?
22695	_ Harper_ Against my will?"
22695	_ Harper_ Do you commit these crimes?
22695	_ Harper_ Has he stol''n into town?
22695	_ Harper_ It was a clever trick?
22695	_ Harper_ Or was you prick''d in conscience for the sin The young man had committed through your means, That you must after tell his father of him?
22695	_ Harper_ To do him violence!--But why do n''t I Rush in myself?
22695	_ Harper_--What mischief has the rogue been at?
22695	_ I will not purchase her._ What say you now?
22695	_ I''d have you we d to- day_;--_I will_, quoth you: What reason has he to reproach you then?
22695	_ Think not_, d''ye say?
22695	_ ÆSCHINUS alone._ How''s this?
22695	a laughing- stock?
22695	a little matter?
22695	a quotidian?
22695	admit him?
22695	admit him?
22695	afford the villain An opportunity to laugh at me?
22695	am I ev''n a man?
22695	am I in danger then Of losing ev''n my very principal?
22695	and can you then demand me that?
22695	and did not this Seem a sufficient reason?
22695	and do you bring Such a disgrace upon our family?
22695	and do you bring Such a disgrace upon our family?"
22695	and do you think To find a woman without any fault?
22695	and from you?
22695	and how Might he pretend that I was his relation?
22695	and is Æschinus To keep her at home with him?
22695	and ne''er Ask my consent?--nor my authority---- Or, grant we pass authority, not dread My wrath at least?--To have no sense of shame?
22695	and the portion, I settled on her; ratified by you?
22695	and to whom?
22695	and what Has happen''d?--Won''t you answer me?
22695	and what are you to me?
22695	and what has happen''d?
22695	and whence This sudden prodigality?
22695	and where I got this habit?
22695	and where_ Colman 1768_ Whither I''m going?
22695	and whom is it you seek?
22695	and why Do I not throw my cloak upon my shoulder, And haste to find him out, that he may know All that has happen''d?
22695	and why do you Allow him money to afford all this?
22695	and why not rather Give her, according to the law, a portion, And let her seek some other for a husband?
22695	and why not speak?
22695	and why this hurry, Chærea?
22695	and you believ''d it?
22695	and your change of dress?
22695	are they alive?
22695	are we ruin''d then?
22695	are you angry with him about that?
22695	are you dumb?--By whom?
22695	are you going now To call a midwife?"
22695	are you here?
22695	are you here?
22695	are you left a spy, Lest any go- between should run by stealth To Thais from the Captain?
22695	are you mad?
22695	are you mad?
22695	are you not asham''d on''t?
22695	are you spouting sentences, old wisdom?
22695	are you the man?
22695	art mad?
22695	at our plot?
22695	at what price?
22695	at your own house?
22695	bear it patiently?
22695	but dy''e know What I would farther have you do?
22695	but how?
22695	but tell us What is your news?
22695	but when?
22695	by whom d''ye think, unless her husband?
22695	ca n''t I beat The truth out of you, rascal?--have you seen My brother Chærea?
22695	can I suppose That years will cure these rank offenses in him?
22695	can you think of nothing?
22695	change?
22695	come at last?--Why did you stay so long?
22695	cried I,"what means this figure, friend?
22695	d''ye believe what this wretch says?
22695	d''ye feel Your wretchedness at last?
22695	d''ye know it, and endure it?
22695	d''ye know one Archidemides, My father''s kinsman, and about his age?
22695	d''ye loiter?
22695	d''ye think I''d have you counterfeit Forever?
22695	d''ye think Those are the means of thriving?
22695	deserv''d it?
22695	didst e''er perceive My bounty shut against you?
22695	do you boast your vigilance to me?
22695	do you counsel any thing?
22695	do you fear you can not at your pleasure Produce convincing proofs that he''s your own?
22695	do you hear?
22695	do you loiter?
22695	does Demipho deny That Phanium is his kinswoman?
22695	does he Repent the deed?
22695	does he fancy I''ll go cringing to him?
22695	does she blame her husband?
22695	does this Become you?
22695	dog, is Ctesipho within?
22695	enormities like these?
22695	for an Eunuch, you?
22695	for what act?
22695	for what earthly good Can man possess which he may not enjoy?
22695	for what?
22695	for what?
22695	friend to you?
22695	from my very soul?
22695	from whence I came?
22695	go to him?
22695	has he no shame?
22695	has he two wives then?
22695	has my father Any suspicion that I was in league With Phormio?
22695	have you lost your sense with your estate?
22695	have you shown the tokens to the nurse?
22695	he begs pardon; owns his fault; And promises to mend.--What would you more?
22695	he''d say; or how deserv''d Reproach?
22695	his own?
22695	how could it be?
22695	how explain?
22695	how so?
22695	how''s that?
22695	how?
22695	in what hope, or with what design Advance we hither?
22695	is it not Crito, Chrysis''s kinsman?
22695	is it not a shame To be so lib''ral of advice to others, So wise abroad, and poor in sense at home?
22695	is the Music- Girl at your house?
22695	is this done on purpose?
22695	must I brain you, rascal?
22695	must I only find him out?
22695	my Clinia?
22695	my Phædria?
22695	my dear Parmeno, d''ye know her?
22695	my name too?
22695	my wife?
22695	no reply?
22695	nor Clinia?
22695	not acquainted with your cousin?
22695	not educate him, say you?
22695	not go?
22695	not know her father?
22695	not now?
22695	now?
22695	of whom inquire?
22695	on my wrongs Expostulate, and throw reproaches on him?
22695	or dress?
22695	or drink?
22695	or drunk?
22695	or how resolve?
22695	or like a man?--Is this The action of a father?
22695	or stark mad?
22695	or where will all this end?
22695	or which way turn?
22695	or why Was he brought hither?
22695	or, what have we To do with them?
22695	order Babylo immediately To pay him twenty minæ.--Prithee, Syrus, Why do n''t you execute your orders?
22695	prithee now, what is''t?
22695	said I not the truth?
22695	save you: how is''t with you?
22695	shall I then with open eyes bestow My whole estate on Bacchis?
22695	shall she sweep all at once, Unheeding with what labor it was got?
22695	so heinous have I done?
22695	sold her?
22695	spare none?
22695	take care, Parmeno_ Colman 1768_ To do him any violence!--But why Do n''t I rush in myself?
22695	take her home with him?
22695	take it upon trust?
22695	that again?
22695	that old and ugly slave That he bought yesterday?
22695	that speech from you, dear Bacchis?
22695	the rich man?
22695	think you I believe This story of a child by Pamphilus?
22695	this story That Bacchis has been telling me within?
22695	thought I, and must I here remain] Two days?
22695	threaten too, In case you play''d me false?
22695	to beat me; Who bore him in my arms but t''other day, An urchin thus high?
22695	to conceal Such an event as this?
22695	to pleasure me?
22695	to whom He has not made some present-- And but lately_ Colman 1768_ What wench is there but he is her gallant?
22695	to whom disclose this story?
22695	try you?
22695	was I the borrower?
22695	was that the charge I gave you At my departure?
22695	well I may.--The matter, say you?
22695	well met: I long''d to see you How is it, Ctesipho?
22695	what I''m looking after?
22695	what a question''s that?
22695	what adventure, Thraso?
22695	what answer shall I make my husband?
22695	what business had you there?
22695	what can I devise?
22695	what child?
22695	what d''ye laugh at?
22695	what d''ye mean?
22695	what d''ye want?
22695	what disease?
22695	what else had I to say?
22695	what have I to care?
22695	what is it you do?
22695	what is it you mean?
22695	what is''t you do?
22695	what is''t you rave about?
22695	what mischief now?
22695	what mischief now?
22695	what now, Phædria?
22695	what now?
22695	what now?
22695	what now?
22695	what other?
22695	what phrase is that?
22695	what reason can he give?
22695	what resolve?
22695	what say you?
22695	what seek you?
22695	what seek you?
22695	what still?
22695	what strange prodigy is this?
22695	what then?
22695	what then?
22695	what then?"
22695	what undertake?
22695	what undertake?
22695	what wo n''t you?
22695	what''s all this to you?
22695	what''s all this?
22695	what''s the matter?
22695	what''s the matter?
22695	what''s the meaning on''t?
22695	what''s this I hear?
22695	what''s this I hear?
22695	what''s this dress?
22695	what, Sir?
22695	what?
22695	what?
22695	what?
22695	when I''ve paid it to my creditors?
22695	whence I came?
22695	whence I came?
22695	whence comes it that our door Opens so hastily?
22695	whence comes the rogue?
22695	whence this ring?
22695	where d''ye send that girl?
22695	where is he?
22695	where now?
22695	where seek him?
22695	where vent My cries and exclamations?
22695	where will all this end at last?
22695	where''s my brother?
22695	where?
22695	where?
22695	wherefore Is not my daughter summon''d?
22695	wherefore go not hence?
22695	wherefore?
22695	which even now These very eyes have seen, these ears have heard?
22695	who is he?
22695	who''s there?
22695	who?
22695	whom?
22695	whom?
22695	whom?
22695	why d''ye tremble thus?
22695	why do you delay?
22695	why drink?
22695	why have not I your youth and beauty, Or you my sentiments?
22695	why not, As well as Hercules to Omphale?
22695	why prithee then, d''ye praise those slaves, Who trick their masters?
22695	why so joyful?
22695	why those tears?
22695	why waste our time?
22695	why?
22695	will it not be triumph, So I but''scape a scouring for your match, That you must urge me to run risks for him?
22695	will that Suffice?
22695	with what face?
22695	with what hope, or design, advance we?
22695	would you have your business duly manag''d, Commit it to this fellow!--What could be More tender than to touch upon this sore, Or even name my wife?
22695	wrong?
22695	your name?
22695	your wild expense upon her How patiently I bore?