# bib

id: 14752
title: The Children''s Hour, Volume 3 (of 10) Stories from the Classics
author: nan
txt: ./txt/14752.txt
cache: ./cache/14752.txt
extension: .txt
mime: text/plain
summary:
  Æneas of Troy, coming to the land of Italy, took to wife Lavinia, daughter But it came to pass that Rhea bare twin sons, whose father, it was said, the hill, he said, "O Jupiter, I, King Romulus, offer to thee these arms "Come, wife," said Philemon to Baucis, "let us go and meet these poor old, old times, when King Midas was alive, a great many things came to the wise Ulysses said, "See now; Agamemnon, King of men, sends back thy Agamemnon, the king of men, and Ulysses, the man of many devices, rose up; hearts of Trojan men and long-robed dames in the holy city of King Priam. as thy wife--O thou king of the deathless Gods!--shall not _I_ avenge And Zeus, the great father of Gods and men, spake first: "Alas! Then he said to Ulysses, "A little more, old man, and the dogs would have


id: 26095
title: The Athenian Constitution
author: Aristotle
txt: ./txt/26095.txt
cache: ./cache/26095.txt
extension: .txt
mime: text/plain
summary:
  The elections to the various offices Solon enacted should be by lot, nine Archons; whereas in early times the Council of Areopagus summoned Council of Five Hundred, and others to the Assembly and the law-courts. Council, holding office for a year, consisting of men over thirty years law-courts if the Council declare the charge proved. point of fact the person on whom the lot falls holds the office even done by a jury in the law-courts appointed by lot, since the Council Council, to receive two obols a day from the state for their support. charge the Eleven bring the case before the law-courts; if the arbitrations to the persons belonging to that year, casting lots to Of the magistrates elected by lot, in former times some including the The juries for the law-courts are chosen by lot by the nine Archons, the law, the jurors receive their pay in the order assigned by the lot.


id: 1616
title: Cratylus
author: Plato
txt: ./txt/1616.txt
cache: ./cache/1616.txt
extension: .txt
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summary:
  Socrates replies, that hard is knowledge, and the nature of names is HERMOGENES: Yes. SOCRATES: Then, if propositions may be true and false, names may be true HERMOGENES: Yes. SOCRATES: And will there be so many names of each thing as everybody HERMOGENES: Yes, Socrates, I can conceive no correctness of names other HERMOGENES: Yes. SOCRATES: Then, as to names: ought not our legislator also to know how SOCRATES: And what is the nature of this truth or correctness of names? HERMOGENES: Yes. SOCRATES: The same names, then, ought to be assigned to those who follow SOCRATES: I mean to say that the word ''man'' implies that other animals HERMOGENES: Yes. SOCRATES: Is not mind that which called (kalesan) things by their names, CRATYLUS: Very true, Socrates; but the case of language, you see, is CRATYLUS: Yes. SOCRATES: And the proper letters are those which are like the things?


id: 1636
title: Phaedrus
author: Plato
txt: ./txt/1636.txt
cache: ./cache/1636.txt
extension: .txt
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summary:
  of philosophy to love and to art in general, and to the human soul, will PHAEDRUS: My tale, Socrates, is one of your sort, for love was the theme PHAEDRUS: What do you mean, my good Socrates? PHAEDRUS: I should like to know, Socrates, whether the place is not PHAEDRUS: Now don''t talk in that way, Socrates, but let me have your SOCRATES: Your love of discourse, Phaedrus, is superhuman, simply SOCRATES: Only think, my good Phaedrus, what an utter want of delicacy PHAEDRUS: Yes. SOCRATES: And a professor of the art will make the same thing appear to PHAEDRUS: I quite admit, Socrates, that the art of rhetoric which these SOCRATES: And do you think that you can know the nature of the soul PHAEDRUS: You may very likely be right, Socrates. PHAEDRUS: Yes. SOCRATES: Do you know how you can speak or act about rhetoric in a


id: 1642
title: Euthyphro
author: Plato
txt: ./txt/1642.txt
cache: ./cache/1642.txt
extension: .txt
mime: text/plain
summary:
  Euthyphro replies, that ''Piety is what is dear to the gods, and impiety SOCRATES: A young man who is little known, Euthyphro; and I hardly know EUTHYPHRO: Piety, then, is that which is dear to the gods, and impiety SOCRATES: And further, Euthyphro, the gods were admitted to have EUTHYPHRO: Yes, Socrates, the nature of the differences about which we SOCRATES: And the quarrels of the gods, noble Euthyphro, when they EUTHYPHRO: Yes. SOCRATES: Is not that which is loved in some state either of becoming or EUTHYPHRO: Yes. SOCRATES: And that which is dear to the gods is loved by them, and is in SOCRATES: Then that which is dear to the gods, Euthyphro, is not holy, EUTHYPHRO: Yes. SOCRATES: But that which is dear to the gods is dear to them because it SOCRATES: Then piety, Euthyphro, is an art which gods and men have of


id: 1635
title: Ion
author: Plato
txt: ./txt/1635.txt
cache: ./cache/1635.txt
extension: .txt
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summary:
  rhapsodes, like Ion, are the interpreters of single poets. rejoins Socrates, when Homer speaks of the arts, as for example, of SOCRATES: And can you interpret better what Homer says, or what Hesiod ION: Yes, Socrates; but not in the same way as Homer. ION: Yes. SOCRATES: And he who judges of the good will be the same as he who ION: Yes. SOCRATES: And you say that Homer and the other poets, such as Hesiod and ION: Yes. SOCRATES: And when any one acquires any other art as a whole, the same SOCRATES: Why, does not Homer speak in many passages about arts? ION: Yes. SOCRATES: And the art of the rhapsode is different from that of the ION: Yes. SOCRATES: Then upon your own showing the rhapsode, and the art of the ION: Yes. SOCRATES: And in judging of the general''s art, do you judge of it as a


id: 1687
title: Parmenides
author: Plato
txt: ./txt/1687.txt
cache: ./cache/1687.txt
extension: .txt
mime: text/plain
summary:
  ideas of likeness, unity, and the rest, exist apart from individuals so of other ideas?'' ''Yes, that is my meaning.'' ''And do you suppose the having also measures or parts or numbers equal to or greater or less objects of sense--to number, time, place, and to the higher ideas of I see, Parmenides, said Socrates, that Zeno would like to be not only things partake of both opposites, and be both like and unlike, by reason Certainly not, said Socrates; visible things like these are such as Then, Socrates, the ideas themselves will be divisible, and things which Then in what way, Socrates, will all things participate in the ideas, if idea, parting it off from other things. Because, Socrates, said Parmenides, we have admitted that the ideas are these and the like difficulties, does away with ideas of things and will partake of equality or likeness of time; and we said that the one did


id: 1676
title: Alcibiades I
author: Plato (spurious and doubtful works)
txt: ./txt/1676.txt
cache: ./cache/1676.txt
extension: .txt
mime: text/plain
summary:
  ALCIBIADES: Yes. SOCRATES: But suppose the Athenians to deliberate with whom they ought ALCIBIADES: Yes. SOCRATES: And suppose that we wanted to know not only what men are like, ALCIBIADES: Yes. SOCRATES: And is not the same person able to persuade one individual ALCIBIADES: Yes. SOCRATES: And are honourable things sometimes good and sometimes not ALCIBIADES: Yes. SOCRATES: You mean in such a case as the following:--In time of war, men ALCIBIADES: Yes. SOCRATES: And they are honourable in so far as they are good, and ALCIBIADES: Yes. SOCRATES: And the good is expedient? ALCIBIADES: Yes. SOCRATES: But when people think that they do not know, they entrust ALCIBIADES: Yes. SOCRATES: Then upon this view of the matter the same man is good and ALCIBIADES: Yes. SOCRATES: Then what is the meaning of being able to rule over men who SOCRATES: You mean, that if you did not know Alcibiades, there would


id: 1682
title: Menexenus
author: Plato
txt: ./txt/1682.txt
cache: ./cache/1682.txt
extension: .txt
mime: text/plain
summary:
  genuineness of ancient writings are the following: Shorter works are Dialogues of Plato are but a part of a considerable Socratic literature Plato, under their own names, e.g. the Hippias, the Funeral Oration, the writings, are the Lesser Hippias, the Menexenus or Funeral Oration, the genuineness of the dialogue will find in the Hippias a true Socratic The author of the Menexenus, whether Plato or not, is evidently character of Socrates, Plato, who knows so well how to give a hint, or Whether the Menexenus is a genuine writing of Plato, or an imitation PERSONS OF THE DIALOGUE: Socrates and Menexenus. MENEXENUS: Nay, Socrates, let us have the speech, whether Aspasia''s or MENEXENUS: Far otherwise, Socrates; let us by all means have the speech. for the men of Marathon only showed the Hellenes that it was possible to MENEXENUS: I have often met Aspasia, Socrates, and know what she is


id: 1681
title: Eryxias
author: Plato (spurious and doubtful works)
txt: ./txt/1681.txt
cache: ./cache/1681.txt
extension: .txt
mime: text/plain
summary:
  PERSONS OF THE DIALOGUE: Socrates, Eryxias, Erasistratus, Critias. ask, Well, Socrates and Eryxias and Erasistratus, can you tell me what Yes, said Eryxias, interposing, but what use would it be if a man had And do you think, said the youth, that doing good things is like SOCRATES: What is useful to us, then, is wealth, and what is useless to SOCRATES: My argument, Critias (I said), appears to have given you the SOCRATES: And would you say that those things are useful which are SOCRATES: Then you consider that a man never wants any of these things SOCRATES: But can a bad thing be used to carry out a good purpose? SOCRATES: And do we think it possible that a thing should be useful for CRITIAS: No. SOCRATES: Then if these things are useful for supplying the needs of the SOCRATES: And he to whom the greatest number of things are useful


id: 1677
title: Alcibiades II
author: Plato (spurious and doubtful works)
txt: ./txt/1677.txt
cache: ./cache/1677.txt
extension: .txt
mime: text/plain
summary:
  PERSONS OF THE DIALOGUE: Socrates and Alcibiades. SOCRATES: Are you going, Alcibiades, to offer prayer to Zeus? ALCIBIADES: Yes, Socrates, but you are speaking of a madman: surely you ALCIBIADES: Yes. SOCRATES: And every disease ophthalmia? ALCIBIADES: Yes. SOCRATES: The senseless are those who do not know this? ALCIBIADES: Good words, Socrates, prithee. ALCIBIADES: No. SOCRATES: That ignorance is bad then, it would appear, which is of the ALCIBIADES: Yes. SOCRATES: The many are foolish, the few wise? SOCRATES: Nor again, I suppose, a person who knows the art of war, but ALCIBIADES: No. SOCRATES: Nor, once more, a person who knows how to kill another or to ALCIBIADES: Yes. SOCRATES: And if a person does that which he knows or supposes that he ALCIBIADES: But I do not think that it has, Socrates: at least, if the ALCIBIADES: I agree, Socrates, with you and with the God, whom, indeed,


id: 1744
title: Philebus
author: Plato
txt: ./txt/1744.txt
cache: ./cache/1744.txt
extension: .txt
mime: text/plain
summary:
  SOCRATES: Philebus is right in asking that question of us, Protarchus. SOCRATES: Let there be no wisdom in the life of pleasure, nor any PROTARCHUS: Truly, Socrates, pleasure appears to me to have had a fall; SOCRATES: Have pleasure and pain a limit, or do they belong to the class SOCRATES: Very good; let us begin then, Protarchus, by asking a PROTARCHUS: But how, Socrates, can there be false pleasures and pains? PROTARCHUS: Yes. SOCRATES: And such a thing as pleasure? PROTARCHUS: Yes. SOCRATES: And pleasure and pain, as I was just now saying, are often PROTARCHUS: Yes. SOCRATES: And must we not attribute to pleasure and pain a similar real SOCRATES: Then if we want to see the true nature of pleasures as a SOCRATES: Very good, and if this be true, then the greatest pleasures SOCRATES: Yes, Protarchus, quite true of the mixed pleasures, which PROTARCHUS: Then what pleasures, Socrates, should we be right in


id: 1738
title: Statesman
author: Plato
txt: ./txt/1738.txt
cache: ./cache/1738.txt
extension: .txt
mime: text/plain
summary:
  rules, but by making his art a law, and, like him, the true governor YOUNG SOCRATES: Yes. STRANGER: Then the sciences must be divided as before? YOUNG SOCRATES: Yes. STRANGER: Where shall we discover the path of the Statesman? YOUNG SOCRATES: Yes. STRANGER: Which was, unmistakeably, one of the arts of knowledge? YOUNG SOCRATES: Yes. STRANGER: In that case, there was already implied a division of all YOUNG SOCRATES: Yes. STRANGER: But then we ought not to divide, as we did, taking the whole YOUNG SOCRATES: Yes. STRANGER: But the remainder of the hornless herd of tame animals will YOUNG SOCRATES: Yes. STRANGER: And this the argument defined to be the art of rearing, not YOUNG SOCRATES: Yes. STRANGER: And the art of measurement has to be divided into two parts, YOUNG SOCRATES: Yes. STRANGER: So now, and with still more reason, all arts which make any


id: 1666
title: The Golden Asse
author: Apuleius
txt: ./txt/1666.txt
cache: ./cache/1666.txt
extension: .txt
mime: text/plain
summary:
  hole in her house, as shee her selfe declared unto me the next day warre, wherefore shew thy selfe like unto a man, for I will not retyre, well nigh come unto the dore, behold I saw three men of great stature, art, and as it seemeth unto mee, thou thy selfe hath some experience in On a day Fotis came running to me in great feare, and said that her evill fortune doth threaten unto thee, whereof if thou take not good sort, Thou (ignorant of so great evill) thinkest thy selfe sure and desired pardon, saying, O great and holy Goddesse, I pray thee by thy and know that thou art the wife of the great god, and the goddesse of unto her saying, O poore miser, why goest thou about to slay thy selfe? he came unto our house with evill lucke, for we have had great wounds


id: 1672
title: Gorgias
author: Plato
txt: ./txt/1672.txt
cache: ./cache/1672.txt
extension: .txt
mime: text/plain
summary:
  Polus asks, ''What thing?'' and Socrates answers, An experience or routine SOCRATES: Very good, Callicles; but will he answer our questions? GORGIAS: Yes, Socrates, I do think myself good at that. GORGIAS: I answer, Socrates, that rhetoric is the art of persuasion in POLUS: Yes. SOCRATES: And are not all things either good or evil, or intermediate SOCRATES: Then I was right in saying that a man may do what seems good POLUS: Yes. SOCRATES: Tell me, then, when do you say that they are good and when CALLICLES: Yes. SOCRATES: But he does not cease from good and evil at the same moment, CALLICLES: Yes. SOCRATES: And do you call the fools and cowards good men? CALLICLES: Yes. SOCRATES: Then must we not infer, that the bad man is as good and bad SOCRATES: Yes, Callicles, they were good men, if, as you said at first,


id: 1673
title: Lesser Hippias
author: Plato (spurious and doubtful works)
txt: ./txt/1673.txt
cache: ./cache/1673.txt
extension: .txt
mime: text/plain
summary:
  Dialogues of Plato are but a part of a considerable Socratic literature genuineness of the dialogue will find in the Hippias a true Socratic The Lesser Hippias may be compared with the earlier dialogues of Plato, PERSONS OF THE DIALOGUE: Eudicus, Socrates, Hippias. SOCRATES: I should greatly like, Eudicus, to ask Hippias the meaning HIPPIAS: Exactly so, Socrates; it is the character of Odysseus, as he is HIPPIAS: Yes. SOCRATES: And are they wily, and do they deceive by reason of their HIPPIAS: Yes. SOCRATES: Then a man who has not the power of speaking falsely and is HIPPIAS: Yes. SOCRATES: He and no one else is good at it? HIPPIAS: There you are wrong, Socrates; for in so far as Achilles speaks HIPPIAS: Yes. SOCRATES: And will our minds be better if they do wrong and make HIPPIAS: Yes. SOCRATES: Then the good man will voluntarily do wrong, and the bad man


id: 1726
title: Theaetetus
author: Plato
txt: ./txt/1726.txt
cache: ./cache/1726.txt
extension: .txt
mime: text/plain
summary:
  answer to Socrates, proceeds to define knowledge as true opinion, with THEAETETUS: Yes. SOCRATES: And is that different in any way from knowledge? THEAETETUS: No. SOCRATES: And when a man is asked what science or knowledge is, to THEAETETUS: Yes. SOCRATES: And ''appears to him'' means the same as ''he perceives.'' THEAETETUS: I should say ''No,'' Socrates, if I were to speak my mind THEAETETUS: Yes. SOCRATES: And you would admit that there is such a thing as memory? SOCRATES: Yet perception is knowledge: so at least Theaetetus and I were THEAETETUS: I cannot say, Socrates, that all opinion is knowledge, THEAETETUS: Yes. SOCRATES: I would have you imagine, then, that there exists in the mind THEAETETUS: Yes, Socrates, you have described the nature of opinion with THEAETETUS: Yes. SOCRATES: And so we are rid of the difficulty of a man''s not knowing THEAETETUS: Yes. SOCRATES: In the same general way, we might also have true opinion about


id: 1735
title: Sophist
author: Plato
txt: ./txt/1735.txt
cache: ./cache/1735.txt
extension: .txt
mime: text/plain
summary:
  STRANGER: Let us begin by asking whether he is a man having art or not THEAETETUS: Yes. STRANGER: And there is no reason why the art of hunting should not be THEAETETUS: Yes. STRANGER: And animal hunting may be truly said to have two divisions, THEAETETUS: Yes. STRANGER: And this sort of hunting may be further divided also into two THEAETETUS: Yes. STRANGER: And controversy may be of two kinds. THEAETETUS: Yes. STRANGER: Then if, as I was saying, there is one art which includes all THEAETETUS: Yes. STRANGER: And in the soul there are two kinds of evil. THEAETETUS: Yes. STRANGER: And yet he who identifies the name with the thing will be THEAETETUS: Yes. STRANGER: And we shall find this to be generally true of art or the THEAETETUS: Yes. STRANGER: And therefore speaks of things which are not as if they were?


id: 1600
title: Symposium
author: Plato
txt: ./txt/1600.txt
cache: ./cache/1600.txt
extension: .txt
mime: text/plain
summary:
  the gods, who honour the love of the beloved above that of the lover, is the good, and therefore, in wanting and desiring the beautiful, love wise woman of Mantinea, who, like Agathon, had spoken first of love and Socrates, like Agathon, had told her that Love is a powers of Socrates and his love of the fair, which receive a similar love is of the good, and no man can desire that which he has. Many things were said by Phaedrus about Love in ''And how, Socrates,'' she said with a smile, ''can Love be acknowledged to rejoined, ''are not all men, Socrates, said to love, but only some of nothing.'' ''Then,'' she said, ''the simple truth is, that men love the ''Then if this be the nature of love, can you tell me further,'' she said, Well then, said Eryximachus, if you like praise Socrates.


id: 1591
title: Protagoras
author: Plato
txt: ./txt/1591.txt
cache: ./cache/1591.txt
extension: .txt
mime: text/plain
summary:
  know whether pleasure is not the only good, and pain the only evil? the help of Protagoras in a different order, asking (1) What virtue is, adversary Socrates in the right; or that in this or that passage--e.g. in the explanation of good as pleasure--Plato is inconsistent with Dialogue, when Socrates is arguing that ''pleasure is the only good,'' SOCRATES: Yes; and I have heard and said many things. incurable--if what I am saying be true, good men have their sons taught When you say, Protagoras, that things inexpedient are good, do you mean But you see, Socrates, said Callias, that Protagoras may fairly claim to Hippias said: I think, Socrates, that you have given a very good I said: I wish Protagoras either to ask or answer as he is inclined; but I agree with you, Socrates, said Protagoras; and not only so, but I,


id: 1598
title: Euthydemus
author: Plato
txt: ./txt/1598.txt
cache: ./cache/1598.txt
extension: .txt
mime: text/plain
summary:
  Crito, Cleinias, Euthydemus, Dionysodorus, Ctesippus. and then I said to Cleinias: Here are two wise men, Euthydemus and Certainly, Socrates, said Dionysodorus; our art will do both. Then, Cleinias, he said, those who do not know learn, and not those who Yes, I said, Cleinias, if only wisdom can be taught, and does not But I think, Socrates, that wisdom can be taught, he said. Yes, Euthydemus, said Ctesippus; but in saying this, he says what is Yes, Euthydemus, said Ctesippus; but he speaks of things in a certain CRITO: And do you mean, Socrates, that the youngster said all this? SOCRATES: And does the kingly art make men wise and good? Yes, I said, I know many things, but not anything of much importance. Very true, said Ctesippus; and do you think, Euthydemus, that he ought Why, Socrates, said Dionysodorus, did you ever see a beautiful thing?


id: 1584
title: Laches
author: Plato
txt: ./txt/1584.txt
cache: ./cache/1584.txt
extension: .txt
mime: text/plain
summary:
  Socrates, as he is younger than either Nicias or Laches, prefers to SOCRATES: And therefore, Laches and Nicias, as Lysimachus and Melesias, SOCRATES: Let us, Nicias and Laches, comply with the request of LACHES: Yes. SOCRATES: And that which we know we must surely be able to tell? LACHES: Indeed, Socrates, I see no difficulty in answering; he is a man NICIAS: I have been thinking, Socrates, that you and Laches are not LACHES: Yes. SOCRATES: Tell him then, Nicias, what you mean by this wisdom; for you NICIAS: I mean to say, Laches, that courage is the knowledge of that NICIAS: Laches does not want to instruct me, Socrates; but having been SOCRATES: What is Laches saying, Nicias? LACHES: Do you, Socrates, if you like, ask him: I think that I have SOCRATES: And courage, my friend, is, as you say, a knowledge of the SOCRATES: Then, Nicias, we have not discovered what courage is.


id: 1658
title: Phaedo
author: Plato
txt: ./txt/1658.txt
cache: ./cache/1658.txt
extension: .txt
mime: text/plain
summary:
  there is no God, there is no existence of the soul after death.'' For Yes, Socrates, said Cebes, there seems to be truth in what you say. dead, and as has been said of old, some far better thing for the good True, Cebes, said Socrates; and shall I suggest that we converse a There is no escape, Socrates, said Cebes; and to me your argument seems Yes. Then, Simmias, our souls must also have existed without bodies before Yes. Then the soul is more like to the unseen, and the body to the seen? Yes, that is very likely, Cebes; and these must be the souls, not of the Very good, Socrates, said Simmias; then I will tell you my difficulty, soul existed before she took the form and body of man, and was made up thousand of the opposition of the soul to the things of the body.


id: 1643
title: Meno
author: Plato
txt: ./txt/1643.txt
cache: ./cache/1643.txt
extension: .txt
mime: text/plain
summary:
  Socrates said that virtue is knowledge, so Spinoza would have maintained MENO: Can you tell me, Socrates, whether virtue is acquired by teaching SOCRATES: When you say, Meno, that there is one virtue of a man, another MENO: Yes. SOCRATES: Then all men are good in the same way, and by participation in MENO: Yes, Socrates; I agree there; for justice is virtue. MENO: Yes. SOCRATES: Do you mean that they think the evils which they desire, to be SOCRATES: And do you really imagine, Meno, that a man knows evils to be MENO: Yes. SOCRATES: Then he who does not know may still have true notions of that MENO: Yes. SOCRATES: Then virtue is profitable? MENO: Yes. SOCRATES: But when we said that a man cannot be a good guide unless he MENO: Yes. SOCRATES: If virtue was wisdom (or knowledge), then, as we thought, it


id: 3794
title: L. Annaeus Seneca on Benefits
author: Seneca, Lucius Annaeus
txt: ./txt/3794.txt
cache: ./cache/3794.txt
extension: .txt
mime: text/plain
summary:
  A man may be a worthy person for me to receive a benefit from, but it A man bestows a benefit upon me: I receive it just as he wished declare that he who has received a benefit with good-will has returned that a man who has received a benefit with good-will has returned the The man is ungrateful who denies that he has received a benefit; who If a man has begotten great men, he deserves to receive benefits, If I know a man to be ungrateful, I shall not bestow a benefit upon him. is returned at another; (but when a man bestows a benefit upon himself, who against his own will does a man good, does not bestow a benefit upon bestow a benefit upon a good man, I do so with the intention of never Some men may receive benefits without knowing it, but no man can


id: 2562
title: The Clouds
author: Aristophanes
txt: ./txt/2562.txt
cache: ./cache/2562.txt
extension: .txt
mime: text/plain
summary:
  Soc. Do you wish to know clearly celestial matters, what Soc. It becomes the old man to speak words of good omen, Soc. Come then, ye highly honoured Clouds, for a display Soc. For you do not know, by Jupiter! Soc. Will you not, pray, now believe in no god, except Soc. Come now, tell me your own turn of mind; in order the old man who speaks the verses beat the person near Soc. Come now; what do you now wish to learn first of Soc. But you must learn other things before these; Soc. Come now; I will first see this fellow, what he is Soc. Come then, wrap yourself up, and having given your Soc. He shall learn it himself from the two causes in Cho. Come now, which of the two shall speak first? Pas. By great Jupiter and the gods, you certainly shall


id: 1170
title: Anabasis
author: Xenophon
txt: ./txt/1170.txt
cache: ./cache/1170.txt
extension: .txt
mime: text/plain
summary:
  Pigres to the generals of the Hellenes, with orders to present arms At Tarsus Cyrus and his army halted for twenty days; the soldiers 1 halted five days, and here Cyrus sent for the generals of the At this point Cyrus turned to those who were present and said: "Such king would arrive the following day with his army to offer battle. brought to Cyrus by deserters who came in from the king''s army before and return the way he came, but reaching the camp of the Hellenes, 8 king and his men; so that the greater number of the Hellenes went great king having won the victory and slain Cyrus, bids the Hellenes march in safety for the rest of that day, reached the river Tigris. But on the following day Xenophon took the headman and set off to now reached such a pass that the men actually came to Xenophon''s tent


id: 1169
title: Agesilaus
author: Xenophon
txt: ./txt/1169.txt
cache: ./cache/1169.txt
extension: .txt
mime: text/plain
summary:
  But Agesilaus, instead of advancing upon Caria, turned right about and and, during a three days'' march through a country where not an enemy fourth day the enemy''s cavalry came up. Agesilaus, aware how matters were going, ordered his cavalry to the Agesilaus formed a cordon of troops, round the property of friends and men''s souls to engage in battle with the enemy. troops in battle order and to set up a trophy, while each man donned a fact that, when he wished to help the city or his friends with money, Agesilaus, who regarded drunkenness as a thing to hold aloof from like friends, so that throughout his life he continued to be a man whom his laws, (3) since what lesser man, seeing the king''s obedience, would --I ask, did ever Hellene before Agesilaus so enter heart and soul with a greater sense of relief to the enemy than that of Agesilaus,


id: 1171
title: The Apology
author: Xenophon
txt: ./txt/1171.txt
cache: ./cache/1171.txt
extension: .txt
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summary:
  regard death as for himself preferable to life; and consequently there this moment I will not concede to any man to have lived a better life may be, you know," he added, "that God out of his great kindness is "No doubt," he added, "the gods were right in opposing me at that time "No," he added, "God knows I shall display no ardent zeal to bring Socrates stepped forward and said: "In the first place, sirs, I am at Whereupon Socrates, it is said, gently stroked the young man''s head: It is also said that, seeing Anytus [55] pass by, Socrates remarked: once he had decided that death was better for him than life, just as things of life morosely, [60] so even in face of death he showed no [Footnote 1: Or, "Socrates'' Defence before the Dicasts." For the title [Footnote 14: Or, "God of his good favour vouchsafes as my protector


id: 1181
title: The Symposium
author: Xenophon
txt: ./txt/1181.txt
cache: ./cache/1181.txt
extension: .txt
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  hearts of every one rejoicing, Socrates turned to Callias: (like our two friends'' brides, Niceratus'' and Critobulus''), need no Here Socrates, appealing to Antisthenes: None of the present company, a speech as follows: Sirs, what Socrates was claiming in behalf of wine He answered: My father, (11) in his pains to make me a good man, At which sight Callias, turning to the father: Do you know you are the believe and know that this thing of which I make great boast, my beauty, For this good reason, Socrates, the sight of him inspires Pass on (said Callias); now it is your turn, Socrates. Soc. And we know for certain, that with the same eyes a man may dart a of lover should in turn be loved by his soul''s idol. he knows, regards him as both beautiful and good? and you, my friend (he turned to Callias), you have good reason


id: 1174
title: Hellenica
author: Xenophon
txt: ./txt/1174.txt
cache: ./cache/1174.txt
extension: .txt
mime: text/plain
summary:
  length the Athenians, having captured thirty of the enemy''s vessels These were troop-ships rather than swift-sailing men-of-war. Lacedaemonian governor, Hippocrates, let his troops out of the city and ships of war and a land force of one hundred and twenty thousand men, captured men-of-war, a Corinthian and an Andrian vessel, when every man Lacedaemonians here present, while you were at war with the Athenians right round the city of Corinth with a single Lacedaemonian division and he commanded the troops to order arms, and having rested them a little came the word of command, "Advance!" and the fifteen-years-service men "Men of Lacedaemon and of the allied states," he said, "are you aware of night had fled to the city and brought news to the men of Athens that a found the citizens in a state of party feud, the men of Lacedaemonian allies, and at the head of the city troops himself marched back to


id: 1177
title: The Memorabilia
author: Xenophon
txt: ./txt/1177.txt
cache: ./cache/1177.txt
extension: .txt
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summary:
  for, said he, the gods know best what good things are--to pray for gold Ant. Socrates, for my part, I believe you to be a good and upright man; Soc. And would it not seem to be a base thing for a man to be affected Soc. I mean this, that, given a man knows what he needs to provide, Well, but (answered Socrates) if you ask me whether I know of any good Soc. Yes, to be sure; and by the same showing things may be good and Soc. Well, but there are a good many other things which people Soc. And does any man honour the gods otherwise than he thinks he ought? Soc. It would seem that he who knows what things are lawful (20) as Soc. May I ask, does it seem to you possible for a man to know all the


id: 1173
title: The Economist
author: Xenophon
txt: ./txt/1173.txt
cache: ./cache/1173.txt
extension: .txt
mime: text/plain
summary:
  is introduced: On the life of a "beautiful and good" man. Soc. Because, you know, we agreed that a man''s estate was identical with Soc. It appears, you hold to the position that wealth consists of things Soc. Let money then, Critobulus, if a man does not know how to use it Soc. In fact, you need but use your eyes to see how many private Soc. A good suggestion, Critobulus, for the base mechanic arts, so a man knows how to use and turn to good account. Soc. Well, then, Ischomachus, supposing the man is now so fit to rule added, unless a man knows what things he has to do and how to do them, Soc. The first thing I should like to learn, Ischomachus, I think, if Soc. Does it not come to this, the hand needs practice (like the fingers


id: 1180
title: The Sportsman: On Hunting, a Sportsman''s Manual, Commonly Called Cynegeticus
author: Xenophon
txt: ./txt/1180.txt
cache: ./cache/1180.txt
extension: .txt
mime: text/plain
summary:
  The tracks of hares are long in winter owing to the length of night, and The scent of the line leading to the hare''s form lies longer than that scent will not lie, the hounds cannot smell, (5) neither the nets nor supporting, he will set it up; and when the hare comes with the hounds As soon as the hound has unravelled the true line (21) he will let slip late in the day, the time has come for the huntsman to look for his hare As soon as a hare is found, provided the young hounds have the right on the other hand, the young hounds do not promise well for running, As soon as these young hounds refuse to stay close to the nets and begin that case it must needs be; but the hounds will have work enough to run


id: 1178
title: The Polity of the Athenians and the Lacedaemonians
author: Xenophon
txt: ./txt/1178.txt
cache: ./cache/1178.txt
extension: .txt
mime: text/plain
summary:
  (3) and the People of Athens should be better off than the men of birth are the people who engird the city with power far rather than her heavy the base, to poor people and to common folk, than to persons of good only the better people might speak, or sit in council, blessings would beating; since the Athenian People is no better clothed than the slave (30) In fact, what the People looks upon as its right is to pocket to wield power in the subject cities the empire of the Athenian People Athenian democracy to compel her allies to voyage to Athens in order to forced to pay flattery to the People of Athens because he knows that he People, prefers to live in a state democratically governed rather than between king and state as instituted by Lycurgus; for this, I take it,


id: 1175
title: Hiero
author: Xenophon
txt: ./txt/1175.txt
cache: ./cache/1175.txt
extension: .txt
mime: text/plain
summary:
  Once upon a time Simonides the poet paid a visit to Hiero the "tyrant," the despotic ruler differs from the life of any ordinary person, looking fact is rather that the pleasures of the despot are far fewer than see things which other free men desire to see; but he lives in his monarchs eat and drink with greater pleasure than do ordinary people, bear me out so far: the more viands set before a man at table (beyond look you, the private citizen, unless his city-state should chance to be states at war (11) can suffer but the tyrant will feel it also. the private person, does for that reason derive greater pleasure from pleasures which were mine whilst I was still a private citizen, but But be assured, Simonides, that when a tyrant fears any of his citizens, he answered: How is it, Hiero, if to play the tyrant is a thing so


id: 1172
title: The Cavalry General
author: Xenophon
txt: ./txt/1172.txt
cache: ./cache/1172.txt
extension: .txt
mime: text/plain
summary:
  Next comes the need to arm both horse and man ranks; and in case of an advance against a hostile force at any look about for cavalry, but have a thoroughly efficient force to hand place, all the front-rank men are forced to act as officers; (9) and of an advance of cavalry, if the orders for march were passed from where precisely no man knows, will prevent the enemy from feeling numbers appear small, supposing you have ground at command adapted to I consider it to be the duty of the cavalry commander to point out cavalry performance in the field, and leave his enemy to play the part Suppose men and horses to have been taught troops at your command, both horses and men. word of command is passed, form squadron to the front and charge the a body of men who will dash forward (21) and charge an enemy as above


id: 1176
title: On Horsemanship
author: Xenophon
txt: ./txt/1176.txt
cache: ./cache/1176.txt
extension: .txt
mime: text/plain
summary:
  "all horses bend their legs more flexibly as time advances." horse-like appearance to the head, whilst lofty withers again allow the A horse ought not to have large testicles, though that is not a point to as possible from the head or the tail to perform them; for if the horse plan of training the horse to go forward on a long rein (1) and lead least power of mischief to horse or man, and at the same time be in the horse with the left hand and carrying his spear in the right, it would matter of instinct, a horse, on being turned to the right, leads off horse obliquely with the bit, and as little as possible incline his own gallop, the rider ought to bend forward, since the horse will be less (3) At the moment the horse does this, the rider should give


id: 1179
title: On Revenues
author: Xenophon
txt: ./txt/1179.txt
cache: ./cache/1179.txt
extension: .txt
mime: text/plain
summary:
  sites within the city walls as yet devoid of houses, supposing the state citizens of this state will contribute heartily to such an object, when to contribute, and possibly not a few states, in their desire to obtain the state possesses public warships, it would not be possible to secure to-day with the owners of slaves working in the mines; no one dreams a thousand men in the silver mines, (11) whom he let out to Sosias, a as the number of state-slaves contemplated for the purposes of the prevent the state from acquiring property in slaves, and Let the state then assign to each of these ten tribes an equal number of silver mines, the greater number of companies at work (38) the larger an over large number of slaves, with the result that the works will be money-making, the state may find war more profitable than peace?


id: 1497
title: The Republic
author: Plato
txt: ./txt/1497.txt
cache: ./cache/1497.txt
extension: .txt
mime: text/plain
summary:
  external frame-work of the State, the idea of good more than justice. that war is the natural state of man; or that private vices are public Why, my good friend, I said, how can any one answer who knows, and says Then, I said, let us begin and create in idea a State; and yet the true Yes, he said, and a man in his condition of life ought to use the art of Yes, he said; the States are as bad as the men; and I am very far from Thus, then, I said, the nature and place in the State of one of the four That is also good, he said; but I should like to know what you mean? Yes, he said, the States are as the men are; they grow out of human Then if the man is like the State, I said, must not the same rule


id: 1572
title: Timaeus
author: Plato
txt: ./txt/1572.txt
cache: ./cache/1572.txt
extension: .txt
mime: text/plain
summary:
  fairest work in the order of nature, and the world became a living soul which is time, having an uniform motion according to number, parted into planets; and he ordered the younger gods to frame human bodies for them the world portions of earth, air, fire, water, hereafter to be returned, In the next place, the gods gave a forward motion to the human body, air, earth, and water are bodies and therefore solids, and solids a briny nature then two half-solid bodies are formed by separating the particles of earth and air, two kinds of globules are formed--one of The gods also mingled natures akin to that of man with other forms and of men, whom God placed in the uttermost parts of the world in return elements which are in number four, the body of the world was created, say, was their nature at that time, and God fashioned them by form and


id: 1580
title: Charmides
author: Plato
txt: ./txt/1580.txt
cache: ./cache/1580.txt
extension: .txt
mime: text/plain
summary:
  Socrates of any definition of temperance in which an element of science I ought to know you, he replied, for there is a great deal said about Yes, I said, Charmides; and indeed I think that you ought to excel I said to him: That is a natural reply, Charmides, and I think that he said: My opinion is, Socrates, that temperance makes a man ashamed or Very good, I said; and did you not admit, just now, that temperance is Yes, I said, Critias; but you come to me as though I professed to know asking in what wisdom or temperance differs from the other sciences, and Yes, Socrates, he said; and that I think is certainly true: for he who has this science or knowledge which knows itself will become like the Say that he knows health;--not wisdom or temperance, but the art of


id: 1579
title: Lysis
author: Plato
txt: ./txt/1579.txt
cache: ./cache/1579.txt
extension: .txt
mime: text/plain
summary:
  Laches; and Socrates appears again as the elder friend of the two boys, Socrates asks Lysis whether his father and mother do not love the indifferent, which is neither good nor evil, should be the friend indifferent becomes a friend of the good for the sake of getting rid of unsolved, and the three friends, Socrates, Lysis, and Menexenus, are Yes, he said, your old friend and admirer, Miccus. Yes, I said; but I should like to know first, what is expected of me, Do you mean, I said, that you disown the love of the person whom he says And if so, that which is neither good nor evil can have no friend which itself had become evil it would not still desire and love the good; for, as we were saying, the evil cannot be the friend of the good. now become evil only, and the good was supposed to have no friendship


id: 1571
title: Critias
author: Plato
txt: ./txt/1571.txt
cache: ./cache/1571.txt
extension: .txt
mime: text/plain
summary:
  division of the earth Poseidon obtained as his portion the island of in size, two of land and three of sea, which his divine power readily and him he made king of the centre island, while to his twin brother, through the zones of land from the island to the sea. on a column of orichalcum in the temple of Poseidon, at which the kings inhabitants with the barbaric greatness of the island of Atlantis, Plato flows off the bare earth into the sea, but, having an abundant supply receiving for his lot the island of Atlantis, begat children by a mortal king, he named Atlas, and after him the whole island and the ocean many things were brought to them from foreign countries, and the island middle of the island, at the temple of Poseidon, whither the kings were Poseidon; and the ten kings, being left alone in the temple, after they


id: 3052
title: Complete Works of Plutarch — Volume 3: Essays and Miscellanies
author: Plutarch
txt: ./txt/3052.txt
cache: ./cache/3052.txt
extension: .txt
mime: text/plain
summary:
  things common, and good men are the gods'' friends; and therefore it is great and accomplished good thing; the soul being to live there a said that God, having given men a taste of the delights of life, seems at which time those men look for many amiable, great, and divine things, a mere word, the lightest thing in the world (as Plato says), suffer the proposing a cause whose reason was common to other things, said thus: cause, says Chrysippus, for we are not to measure life by good things or For there being, says he, in Nature some things good, the reason of a wise man is one thing and the law another, wise men befall honest and good men, he says: "May it not be that some things are he always considers good men to be like gods, and as he says (I.


