quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
at the same time	289
for the sake of	253
the rest of the	221
in the first place	190
on the other hand	183
the nature of the	168
what do you mean	147
in the case of	114
that is to say	111
with a view to	104
in the same way	94
i should like to	92
is not to be	92
there can be no	81
by reason of the	80
as well as the	78
by the help of	77
if i am not	77
of the nature of	76
as soon as the	75
one and the same	74
and at the same	74
the idea of good	74
on the part of	72
at the head of	71
as i was saying	71
the manner in which	71
i will tell you	70
and this is the	70
mean to say that	70
and that which is	69
as well as of	69
in the next place	69
i am not mistaken	69
in the midst of	68
i do not know	67
what do you say	67
that there is no	66
to me to be	65
that there is a	65
that which is not	64
to be found in	64
and the rest of	63
the art of the	60
as well as in	60
with the exception of	60
in so far as	60
for the most part	57
as soon as they	56
at the end of	56
in a state of	53
do you think that	53
rest of the world	53
may be said to	52
the meaning of the	51
he does not know	50
the end of the	50
the part of the	49
of the art of	48
to say that the	48
and what is the	47
is not the same	47
of the human mind	47
the men of troy	46
as soon as he	45
i do not think	45
appears to me to	44
of that which is	44
a great deal of	44
in the course of	44
the hands of the	43
will be able to	43
the use of the	43
by reason of their	43
on the other side	43
the knowledge of the	43
in the form of	42
in the days of	42
is the cause of	42
i mean to say	42
the sake of the	41
in the presence of	41
to do with the	41
is said to be	41
part of the soul	41
in order that he	41
as we were saying	40
in the history of	40
the soul of the	40
there is no difficulty	40
is the nature of	40
at the time of	39
that the soul is	39
that part of the	39
i dare say that	39
is the meaning of	39
in the same manner	39
the motion of the	39
after the manner of	38
there will be no	38
for it is not	38
i think that we	38
that it is a	38
the greater part of	37
i think that you	37
those things which are	37
from time to time	37
you mean to say	37
ought not to be	37
the mind of the	37
in the use of	37
as a matter of	37
the cause of the	37
in reference to the	37
and there is no	37
the name of the	36
to be regarded as	36
we were just now	36
the head of the	36
in the language of	36
do not think that	35
the light of the	35
i was just now	35
that he is not	35
is that which is	35
which of the two	35
the same as the	35
the case of the	35
not be able to	35
wish that you would	34
should like to know	34
and there is a	34
i would have you	34
to be the same	34
for there is no	34
the midst of the	34
there is also a	34
but that which is	34
is the art of	34
i wish that you	34
the place of the	34
am i not right	33
one to the other	33
i think that i	33
in accordance with the	33
in front of the	33
a man who is	33
it seems to me	33
that it is the	33
and i think that	33
how do you mean	33
the parts of the	33
they are to be	33
there is no reason	33
by us to be	33
of good and evil	33
may be supposed to	33
but there is no	33
the relation of the	32
may be compared to	32
the middle of the	32
the character of the	32
there is a great	32
would you say that	32
do you not see	32
to be a good	32
and in like manner	32
at the beginning of	32
be said to have	32
that there was no	32
i am sure that	32
and if any one	32
in order that the	32
the whole of the	32
of the same kind	32
and for this reason	32
the power of the	32
immortality of the soul	32
neither good nor evil	32
the immortality of the	32
into the hands of	32
a man who has	32
shall we say that	31
so far as they	31
and when he had	31
appears to be the	31
in the first instance	31
is a sort of	31
in the middle of	31
manner in which the	31
the number of the	31
in which they are	31
as far as possible	30
is one of the	30
the side of the	30
in the meane season	30
there would be no	30
and is not the	30
under the idea that	30
out of the way	30
are not to be	30
is or is not	30
nor is there any	30
a view to the	30
in relation to the	30
is the reason why	30
at the hands of	30
is said to have	30
which he does not	30
the son of a	29
what would you say	29
on the side of	29
i should say that	29
part of the world	29
into the nature of	29
on account of the	29
is no difficulty in	29
the centre of the	29
nothing to do with	29
in the art of	29
far as they are	29
translated by benjamin jowett	29
the way in which	29
to be able to	29
is to be found	29
in the act of	29
as well as a	28
and the art of	28
persons of the dialogue	28
the form of a	28
that the world is	28
what you say is	28
hope that you will	28
the dialogues of plato	28
of which we are	28
you do not know	28
on the point of	28
such a thing as	28
not so much as	28
we do not know	28
as well as to	28
that he is a	28
but i do not	28
not the same as	28
is supposed to be	28
if you do not	28
it is probable that	28
for a long time	28
the manner of the	28
do you suppose that	28
the history of philosophy	27
that this is the	27
the pleasures of the	27
in such sort that	27
in the direction of	27
is the same as	27
let me ask you	27
can be no doubt	27
but as soon as	27
i agree with you	27
to the rest of	27
one of them is	27
the things which are	27
the names of the	27
under the influence of	27
in the spirit of	27
to speak of the	27
that it is not	27
in the place of	27
to a certain extent	27
be said to be	27
the friend of the	27
of the soul is	27
the one and the	27
to go to war	27
well as in the	27
may be compared with	27
in the hands of	27
as if he were	27
in the mind of	26
that all things are	26
and there are many	26
that the art of	26
the interest of the	26
there may be a	26
and when they had	26
as far as i	26
in the pursuit of	26
what you are saying	26
i do not understand	26
by the name of	26
bestow a benefit upon	26
the one and many	26
this is the reason	26
i hope that you	26
with the rest of	26
the truth of the	26
and on the other	26
as if they were	26
that they are not	26
what is the meaning	26
it is to be	26
you are quite right	26
the order of the	26
the reason of this	26
of those who are	25
of which he is	25
measure of all things	25
the cause of all	25
there is no other	25
it is not the	25
of the rest of	25
at the time when	25
in order that we	25
and in the same	25
in the matter of	25
for i do not	25
the existence of the	25
i do not see	25
the same may be	25
but i should like	25
in order that they	25
do not know what	25
think that there is	25
what has been said	25
of those who have	25
of those things which	25
i want to know	25
that is what i	25
the exception of the	25
the same time he	25
do you not know	24
that i do not	24
and what do you	24
no such thing as	24
i am afraid that	24
of gods and men	24
what is the nature	24
the art of medicine	24
in the age of	24
as far as they	24
can you tell me	24
to be in the	24
in like manner the	24
the master of the	24
which we were just	24
there is such a	24
on the same principle	24
the union of the	24
in the habit of	24
the face of the	24
as in the case	24
the inhabitants of the	24
is neither good nor	24
that a man should	24
that there was a	24
know the nature of	24
for the first time	24
of the one and	24
there is no one	24
has to do with	24
of the human race	24
is the opposite of	24
is the measure of	24
of the same and	24
that they may be	24
it is possible to	24
that there is nothing	23
about the nature of	23
the beginning of the	23
do you say of	23
meaning of the word	23
order that he may	23
by the side of	23
of which we were	23
of which they are	23
on the ground that	23
we ought not to	23
for that which is	23
that you do not	23
and he who is	23
a part of the	23
the figure of the	23
the words of the	23
what shall we say	23
the help of the	23
he would not have	23
and when they have	23
to the mind of	23
is and is not	23
in which it is	23
the life of the	23
of the men of	23
right in saying that	23
in which he is	23
the nature of a	23
may be said of	23
same may be said	23
be found in the	23
the mouth of the	23
to that which is	23
in the archonship of	23
by the light of	23
answer to the question	23
the image of the	22
that there are two	22
the life of a	22
the description of the	22
say that they are	22
and in this way	22
the circle of the	22
i am going to	22
from one to the	22
but what is the	22
the courses of the	22
he is to be	22
the nature of justice	22
it is impossible to	22
be compared to the	22
one of the most	22
for a man to	22
the point at which	22
shall i tell you	22
was just now saying	22
the measure of all	22
by plato translated by	22
he is not a	22
is a kind of	22
is concerned with the	22
have to do with	22
relation to one another	22
be supposed to have	22
plato translated by benjamin	22
and do you not	22
and first of all	22
the form of the	22
by the use of	21
there are two kinds	21
i suppose that you	21
the history of the	21
would seem to be	21
in the sphere of	21
the origin of the	21
the top of the	21
in the way of	21
you would say that	21
and do you think	21
or of any other	21
is made up of	21
that which is neither	21
the eye of the	21
i will endeavour to	21
it would have been	21
to those who are	21
say that he is	21
well as of the	21
when a man is	21
i am about to	21
in the second place	21
let me tell you	21
what do you think	21
could not have been	21
and there is another	21
the beauty of the	21
would you say of	21
and now let us	21
is of opinion that	21
are not the same	21
that he who is	21
there is no need	21
the rest of mankind	21
on the one hand	21
not know how to	21
of the things which	21
of the idea of	21
in the order of	21
as i was just	21
the presence of the	21
be of good cheer	21
think that you are	20
of the world is	20
the same with the	20
those who have the	20
look at the matter	20
by benjamin jowett introduction	20
to be the most	20
in the words of	20
order that we may	20
one of the company	20
seem to me to	20
omitted and greek omitted	20
set up a trophy	20
that appears to be	20
there is nothing which	20
that a man may	20
that you are right	20
in the same place	20
have nothing to do	20
any more than the	20
as far as the	20
the time of the	20
to speak the truth	20
of all other things	20
that he could not	20
if he does not	20
greek omitted and greek	20
that they are the	20
of them in the	20
may be able to	20
the king of the	20
the polity of the	20
the same with itself	20
in which there is	20
do you not think	20
and he who has	20
of soul and body	20
do you mean to	20
of the existence of	20
it would be a	20
shall be able to	20
and of the other	20
a person were to	20
the country of the	20
there is no such	20
a knowledge of the	20
the fact that the	19
is likely to be	19
the word of command	19
in the neighbourhood of	19
the revolution of the	19
that a man who	19
the course of the	19
and by and by	19
the light of day	19
all the rest of	19
be regarded as a	19
the life of man	19
the nature of this	19
in respect of the	19
and i hope that	19
i thought that i	19
this part of the	19
of which you are	19
the case of a	19
if i mistake not	19
of justice and injustice	19
the truth is that	19
that i am not	19
is the friend of	19
we say that the	19
you say that the	19
the athenians and the	19
as far as he	19
the nature of things	19
is the reason that	19
you agree with me	19
in the event of	19
that he does not	19
the soul of man	19
would you not say	19
the head of his	19
it is evident that	19
on the one side	19
of the athenians and	19
of pleasures and pains	19
of the soul which	19
we not say that	19
dare say that you	19
and in the other	19
the heat of the	19
do not know how	19
to the nature of	19
other than the one	19
to be attributed to	19
the greatest of all	19
in such a case	19
may be regarded as	19
which is concerned with	19
to say that he	19
the analogy of the	19
and out of the	19
in the highest degree	19
take the case of	19
of being and not	19
as if he had	19
the sphere of the	19
are said to be	19
the conception of the	19
side by side with	19
in the minds of	19
said to have been	19
the reason why the	19
be regarded as the	19
if there be any	19
to you to be	19
that you and i	18
in his first book	18
virtue can be taught	18
if one is not	18
in the world below	18
order that he might	18
the island of atlantis	18
to come to the	18
the just and unjust	18
which we have been	18
be the friend of	18
of their own accord	18
in the sight of	18
they do not know	18
and therefore it is	18
if we do not	18
are two kinds of	18
in the eyes of	18
that those who are	18
of men and women	18
to get rid of	18
may be summed up	18
seems to have been	18
it is true that	18
that he ought to	18
the body of the	18
the rest of his	18
that there is an	18
the doctrine of ideas	18
before the face of	18
and that this is	18
be the same as	18
not the same with	18
you not know that	18
in his book of	18
they ought to be	18
i want you to	18
any more than in	18
and this was the	18
omitted for greek omitted	18
things which are not	18
the motions of the	18
greek omitted for greek	18
which is neither good	18
seem to you to	18
and there was a	18
is apt to be	18
union of the two	18
for my part i	18
to have been the	18
under the command of	18
for the purpose of	18
do you imagine that	18
he ought to have	18
if i am to	18
which is the most	18
of the truth of	18
parts of the body	18
the truth of what	18
may we not say	18
a meeting of the	18
when it comes to	18
for there is a	18
not to speak of	18
supposed to be the	18
as in the republic	18
and i do not	18
the territory of the	18
will you tell me	18
be compared with the	18
the bodies of the	18
the one which is	18
pleasures of the body	18
the difference between the	17
seems to be the	17
the true nature of	17
the work of the	17
to one another and	17
that there is such	17
the sound of the	17
will not be able	17
the genuineness of the	17
is of the same	17
and is not this	17
a great part of	17
was one of the	17
but there is a	17
the art of rhetoric	17
a glass of wine	17
it is not to	17
at the conclusion that	17
what he does not	17
of pleasure and pain	17
nature of the soul	17
what will be the	17
in the absence of	17
every one of us	17
soul of the world	17
is not a benefit	17
that we ought to	17
you say is true	17
the minds of men	17
or in any other	17
that it should be	17
i think that the	17
or at any rate	17
in our own day	17
there is the same	17
it comes to pass	17
is no reason to	17
polity of the athenians	17
is the knowledge of	17
that it was not	17
in the centre of	17
what i am saying	17
and the other is	17
is the source of	17
as the result of	17
is not this the	17
that which is in	17
that he did not	17
at the same moment	17
after the same manner	17
and then we shall	17
is the use of	17
the one is not	17
in the time of	17
in spite of the	17
the best and most	17
by reason of its	17
to be the best	17
there was a great	17
by reason of his	17
and he will be	17
and that they are	17
the will of the	17
to the number of	17
that which is the	17
of the world and	17
in the likeness of	17
who does not know	17
for the purposes of	17
to the effect that	17
out of the earth	17
he is able to	17
that he was not	17
he who does not	17
the direction of the	17
book of the republic	17
and all the other	17
if there be such	17
the harmony of the	17
another point of view	17
the creation of the	17
if we are to	17
he is unable to	17
the remainder of the	17
interest of the stronger	17
a figure of speech	17
the age of plato	17
that he was a	17
he will not be	17
be put to death	17
and not to be	17
no difficulty in seeing	17
of the heavy infantry	16
if he were to	16
say that you are	16
as far as we	16
are apt to be	16
the contemplation of the	16
i see that you	16
the very opposite of	16
in honour of the	16
say that there is	16
is the sort of	16
they are the same	16
he came to the	16
and what would you	16
pass into one another	16
what is to be	16
of opinion that the	16
is to be the	16
if he had been	16
in the hour of	16
in such a way	16
the generals and officers	16
for the same reason	16
the love of the	16
to any one who	16
as if it were	16
but the truth is	16
in as far as	16
the sun and moon	16
if you were to	16
and the same may	16
some of them are	16
that he who has	16
i ought not to	16
any one who is	16
be the cause of	16
do not suppose that	16
in a mean between	16
the will of god	16
why do you not	16
have no need of	16
the man who has	16
i would not have	16
but he does not	16
it is not possible	16
when i was a	16
the fruits of the	16
every one of them	16
of which you speak	16
and may we not	16
order that they may	16
you would tell me	16
as you were saying	16
as they are called	16
think that we have	16
be the same with	16
that they do not	16
with the help of	16
who is able to	16
who were with him	16
and at another time	16
but they are not	16
and does not the	16
will have to be	16
and if they are	16
in this way the	16
at the same instant	16
his third book of	16
face to face with	16
and what sort of	16
what is just and	16
to him who is	16
one of the two	16
be supposed to be	16
was not to be	16
that he is the	16
through the medium of	16
and the other of	16
this is true of	16
than that which is	15
were just now speaking	15
the language of the	15
reason to suppose that	15
they may have been	15
in spite of all	15
as it is called	15
in the light of	15
may be allowed to	15
dear to the gods	15
at variance with the	15
those who were with	15
and will not be	15
i am of opinion	15
in the sense of	15
is as good as	15
of all of them	15
the spirit of plato	15
under the guidance of	15
and will not the	15
i believe that you	15
and in the next	15
such things as are	15
that there should be	15
that there are some	15
none of these things	15
there must be a	15
he ought to be	15
the one is the	15
in the world of	15
soon as they were	15
that is quite true	15
a few of the	15
they were to be	15
if he is to	15
the first of these	15
have the power of	15
for the use of	15
the mind of plato	15
in the following manner	15
a sum of money	15
a man to be	15
and the nature of	15
said to be the	15
to do what is	15
it is not a	15
he did not know	15
of both of them	15
may be expected to	15
the greatest and most	15
in the hearts of	15
is no reason why	15
a matter of fact	15
any one of them	15
when he says that	15
it is not so	15
there should be a	15
in the class of	15
of such a nature	15
is a part of	15
and the power of	15
the interests of the	15
they are not the	15
the soul is a	15
is such a thing	15
that there may be	15
a great number of	15
i said at first	15
on a level with	15
if the one is	15
arises out of the	15
in the scale of	15
is not that true	15
that it is an	15
to be the greatest	15
and some of them	15
there is a certain	15
are to be found	15
to one of the	15
part of the body	15
that he should not	15
the greatness of the	15
of things which are	15
you will not be	15
in command of the	15
in favour of the	15
he seems to have	15
if there were no	15
the opinion of the	15
to the idea of	15
of eating and drinking	15
there is no difference	15
you did not know	15
the voice of the	15
not that which is	15
the government of the	15
do you wish to	15
parts of the soul	15
of those that are	15
or any one else	15
not one of them	15
that they ought to	15
the art of making	15
nature of the universe	15
if they are to	15
of the whole body	15
his first book of	15
is one of those	15
that the one is	15
the souls of men	15
the necessaries of life	15
in all of them	15
and is there not	15
sake of the good	15
to do the same	15
at the commencement of	15
of gold and silver	15
the laws of nature	15
far as it is	15
how are we to	15
and by reason of	15
one of those who	15
the service of the	15
in his third book	15
the one that is	15
there are some who	15
of the relation of	15
it is a good	15
i think that he	15
as the story goes	15
are not able to	15
athenians and the lacedaemonians	15
in the same relation	15
to those who have	15
have a knowledge of	15
greater or less than	15
there seems to be	14
the nature of knowledge	14
not to be found	14
of a man who	14
you and i have	14
and he is the	14
that this was the	14
had spoken these words	14
caught sight of the	14
only for the sake	14
a pupil of socrates	14
is a question which	14
could in no wise	14
in the interior of	14
the same time to	14
which is to be	14
as much as possible	14
to the best of	14
a benefit upon me	14
at the date of	14
that if a man	14
the soul which is	14
the cavalry general the	14
seems to me to	14
far as he is	14
the writings of plato	14
with regard to the	14
been shown to be	14
by the art of	14
the same sort of	14
to take care of	14
one that is not	14
the business of the	14
want to know whether	14
of the soul and	14
and one of the	14
that will be the	14
but this is not	14
may be described as	14
so long as the	14
the soul which has	14
it is better to	14
should be able to	14
the time when he	14
put an end to	14
me to be a	14
is the subject of	14
say the same of	14
the heart of the	14
he is willing to	14
the date of the	14
the one will be	14
turn out to be	14
of the good and	14
not wish to be	14
in obedience to the	14
we shall be able	14
according to the law	14
a good deal of	14
it is clear that	14
but what do you	14
to that of the	14
some one were to	14
in the opposite direction	14
itself and the others	14
that he will be	14
and there will be	14
that he would not	14
the same and the	14
at a time when	14
you think that you	14
the islands of the	14
is no such thing	14
a portion of the	14
as the proverb says	14
to the knowledge of	14
make an end of	14
do you mean that	14
you not think that	14
is better than the	14
what are we to	14
in the opinion of	14
of which i am	14
shall we say of	14
appear to be the	14
if there is no	14
to be given to	14
i do not say	14
within the limits of	14
it is hard to	14
in the face of	14
has been shown to	14
take the place of	14
as they are termed	14
that which has no	14
do you not agree	14
do you mean by	14
that is not the	14
there could be no	14
out of which the	14
than that of the	14
do not wish to	14
in answer to the	14
if a person were	14
the walls of the	14
in the temple of	14
what is the reason	14
and i should like	14
than in any other	14
that they should be	14
is held to be	14
that we should be	14
the mass of the	14
to them in the	14
of all time and	14
by little and little	14
were we not saying	14
as i said at	14
to have the same	14
to the end that	14
that we may not	14
he who has the	14
rest of the company	14
the interior of the	14
to know whether you	14
hardly be said to	13
lacedaemonians text in brackets	13
brackets is my transliteration	13
for they do not	13
from another point of	13
must of necessity be	13
greater part of the	13
it will not be	13
and the lacedaemonians text	13
revenues the hiero the	13
into the light of	13
is not in the	13
to both of them	13
if they had been	13
in the day of	13
in the contemplation of	13
such things as these	13
of women and children	13
way in which the	13
him to be a	13
if he had not	13
land and property in	13
he lived for many	13
and if he is	13
there is a difference	13
this was typed from	13
the people of athens	13
as soon as we	13
there is doubt about	13
he died in b	13
in the next generation	13
if i were to	13
in the infancy of	13
those who are in	13
the economist on horsemanship	13
the anabasis the hellenica	13
and as he spake	13
but he is not	13
come to an understanding	13
the same way that	13
and which is the	13
in one and the	13
that there is any	13
that the nature of	13
seem to have been	13
xenophon translation by h	13
the cyropaedia the memorabilia	13
in the house of	13
he would like to	13
and as for the	13
who are able to	13
who knows how to	13
the hiero the agesilaus	13
bestowed a benefit upon	13
should like to ask	13
that it would be	13
there are some things	13
to be that which	13
for there is nothing	13
rest of the body	13
in brackets is my	13
and when they are	13
be a part of	13
economist on horsemanship the	13
at the house of	13
diacritical marks have been	13
marks have been lost	13
but it is not	13
text into english using	13
an oxford english dictionary	13
play the part of	13
a part of virtue	13
the offspring of the	13
that in which he	13
the art of weaving	13
to make use of	13
do not deny that	13
and all of them	13
any more than he	13
the hellenica the cyropaedia	13
text in brackets is	13
horsemanship the sportsman the	13
which is given by	13
it is no wonder	13
which we are now	13
on revenues the hiero	13
in such a manner	13
appear to me to	13
of the earlier dialogues	13
in the service of	13
you would not be	13
by which they are	13
the ruler of the	13
there will be a	13
if he did not	13
we shall not be	13
symposium the economist on	13
that they might be	13
the doctrine of the	13
the memorabilia the symposium	13
that there is one	13
cyropaedia the memorabilia the	13
before having to move	13
years before having to	13
sparta gave him land	13
the athenian was born	13
and property in scillus	13
and was exiled from	13
to me to have	13
art of the general	13
was a pupil of	13
those who say that	13
the happiness of mankind	13
no reason to suppose	13
to be the case	13
that it was a	13
of those who had	13
which we do not	13
like to know whether	13
agesilaus the polity of	13
in behalf of the	13
the souls of the	13
and one of them	13
never be able to	13
the wisdom of the	13
be attributed to the	13
be no doubt that	13
many years before having	13
in the same case	13
the complete list of	13
to settle in corinth	13
anabasis the hellenica the	13
is the greatest of	13
to move once more	13
a share in the	13
when he came to	13
every part of the	13
that is my opinion	13
more than any other	13
greek text into english	13
where he lived for	13
gave him land and	13
general the apology on	13
if it had been	13
athenian was born b	13
in front of them	13
on horsemanship the sportsman	13
that is what you	13
the sportsman the cavalry	13
sportsman the cavalry general	13
though there is doubt	13
the word greek omitted	13
and not of the	13
so much as to	13
as a sort of	13
in the region of	13
the apology on revenues	13
of those who were	13
parts of the world	13
english using an oxford	13
doubt about some of	13
into english using an	13
work number of books	13
stand in need of	13
and when he has	13
the subject of the	13
that he would have	13
the leader of the	13
how can there be	13
if they are not	13
as soon as it	13
inclined to think that	13
and if this is	13
books the anabasis the	13
all things are in	13
transliteration of greek text	13
having to move once	13
and the men of	13
for i am not	13
the works of xenophon	13
the idea of the	13
which is called the	13
and that there is	13
he marched with the	13
there are many other	13
is a great deal	13
you not say that	13
to the level of	13
and if there be	13
one another and to	13
for no other reason	13
to share in the	13
of greek text into	13
the lacedaemonians text in	13
you will be able	13
to be derived from	13
the diacritical marks have	13
hellenica the cyropaedia the	13
that i should be	13
as if they had	13
that he might be	13
i will try to	13
when you say that	13
that you would tell	13
say that you have	13
was exiled from athens	13
using an oxford english	13
the symposium the economist	13
hiero the agesilaus the	13
the likeness of the	13
of the platonic writings	13
worthy of the name	13
you not see that	13
about some of these	13
let us suppose that	13
have no difficulty in	13
the order in which	13
a man may be	13
as long as they	13
memorabilia the symposium the	13
i will do my	13
cavalry general the apology	13
for many years before	13
number of books the	13
him land and property	13
that you are not	13
english dictionary alphabet table	13
as in the following	13
the pleasure of the	13
xenophon the athenian was	13
is my transliteration of	13
is doubt about some	13
there was a time	13
lived for many years	13
the world of sense	13
marched with the spartans	13
to take part in	13
which are in the	13
is not at all	13
under the name of	13
the good of the	13
of the same nature	13
the agesilaus the polity	13
apology on revenues the	13
of the great king	13
but there is another	13
and spoke as follows	13
is the power of	13
by xenophon translation by	13
he was a pupil	13
the rule of the	13
they are no longer	13
my transliteration of greek	13
oxford english dictionary alphabet	13
be said of the	13
on the top of	13
by land and sea	13
to the class of	13
the surface of the	13
at the thought of	13
to him in the	13
the class of the	13
which i was just	13
of books the anabasis	13
to pick up the	13
we arrive at the	12
one and the other	12
and is not a	12
is the author of	12
the first and second	12
in the same sense	12
and now i will	12
is relative to the	12
and this is a	12
chapter how apuleius was	12
and that of the	12
is by no means	12
part of the dialogue	12
and the other to	12
this is not the	12
the principle of the	12
with a sort of	12
lost no time in	12
will do my best	12
for the time being	12
as long as the	12
in all sorts of	12
the first of the	12
i am ready to	12
the division of the	12
and i thought that	12
the whole body of	12
in the shape of	12
the best of the	12
be one of the	12
go back to the	12
be truly said to	12
of right and wrong	12
in the right way	12
in what you say	12
that there are three	12
the author of the	12
there be such a	12
can hardly be said	12
arise out of the	12
in the nature of	12
as when he says	12
it is said that	12
that i am a	12
so far as the	12
nothing of the sort	12
is the way in	12
does not admit of	12
and some of the	12
when we say that	12
of the manner in	12
of the death of	12
into and out of	12
a flag of truce	12
not for the sake	12
after the death of	12
with these words he	12
the most important of	12
in that which is	12
you will have to	12
and therefore i will	12
to each of them	12
to a man who	12
which has been already	12
and as to the	12
and it is a	12
of the human body	12
and does not know	12
that one of the	12
is called greek omitted	12
and as soon as	12
for its own sake	12
it will be a	12
i fear that i	12
the mind of man	12
himself at the head	12
for the good of	12
for this is the	12
this is the sort	12
ought to be the	12
we are able to	12
note this was typed	12
the greatest of evils	12
the character of a	12
that those who have	12
me to be the	12
and if there is	12
if a man has	12
to bestow a benefit	12
the sight of the	12
and where there is	12
one and the others	12
you say of the	12
as he spake he	12
the generation of the	12
in a fit of	12
the whole of his	12
to say that a	12
of the genuineness of	12
what you were saying	12
i can assure you	12
and what shall we	12
as much as he	12
when he is in	12
one which is not	12
a member of the	12
is the son of	12
to the world below	12
there is a danger	12
as it were a	12
in a sort of	12
not say that the	12
when he saw the	12
is not able to	12
and this is true	12
i was going to	12
the business of a	12
the other side of	12
and all sorts of	12
and what is more	12
you do not understand	12
he would have been	12
but if any one	12
and yet there is	12
in any other way	12
in the power of	12
do as you say	12
by him in the	12
we must remember that	12
the sake of which	12
he will be able	12
should like to hear	12
of his own accord	12
you would admit that	12
it appears to me	12
at the moment of	12
there is nothing to	12
he is going to	12
on account of their	12
that it was the	12
to the house of	12
that you will be	12
of the sun and	12
in the company of	12
so much as a	12
is it to be	12
of all sorts of	12
things are in motion	12
have a difficulty in	12
on behalf of the	12
and i believe that	12
in the description of	12
the good and the	12
are of the same	12
the same manner as	12
of the world below	12
of the deme of	12
am sure that you	12
is to be a	12
not to be a	12
that he should be	12
is other than the	12
and the love of	12
ask you a question	12
of one of the	12
by and by the	12
others than the one	12
but by reason of	12
the members of the	12
at the point of	12
it ought to be	12
to the conclusion that	12
one hundred and fifty	12
as though he were	12
which can only be	12
there is no use	12
and that he who	12
in his power to	12
as the art of	12
when you speak of	12
the same relation to	12
and when you have	12
then we shall be	12
if it is not	12
into the mouth of	12
the education of the	12
the rest of hellas	12
idea of good is	12
out of the question	12
the destruction of the	12
the assistance of the	12
of the same sort	12
by the hand of	12
it is likely that	11
in the beginning of	11
that any one who	11
of the soul to	11
at a later date	11
the course of ages	11
would appear to be	11
which i have been	11
the question which i	11
which have to do	11
as they appear to	11
the first principles of	11
it is given to	11
to have more than	11
a time when the	11
the period of the	11
by the analogy of	11
and it is not	11
one of which is	11
far as i can	11
the body to the	11
of all the gods	11
of any one who	11
may or may not	11
the square of the	11
and those who are	11
the reason is that	11
in the one case	11
i know not what	11
as one of the	11
and the things which	11
that is the way	11
he who is the	11
by him to be	11
the nature of piety	11
do what is just	11
if you will only	11
in the number of	11
one who does not	11
and is not that	11
to go to the	11
am inclined to think	11
you think that i	11
which has to be	11
of them is the	11
by the rest of	11
the one to the	11
we may observe that	11
i will ask you	11
that what you say	11
the treatment of the	11
creation of the world	11
soon as they had	11
which is in the	11
and upon this account	11
would it not be	11
appears to be a	11
but on the contrary	11
there is a difficulty	11
and the same is	11
older or younger than	11
him to be the	11
say that it is	11
if there had been	11
under the dominion of	11
like the rest of	11
let us do so	11
that there are many	11
the sophist and statesman	11
in their own nature	11
in relation to one	11
the greatest happiness of	11
and of the world	11
soul is a harmony	11
but as to the	11
and according to the	11
be in the same	11
beyond the limits of	11
be able to say	11
he does not see	11
they came to the	11
the result of the	11
this is the way	11
and what are the	11
in relation to itself	11
his own free will	11
that he had been	11
to be the only	11
in order that you	11
on the minds of	11
is there not a	11
a man of sense	11
the beautiful and good	11
to him who has	11
to have been a	11
dakyns xenophon the athenian	11
is to be done	11
if you want to	11
are some things which	11
that he may be	11
so far as to	11
of which we have	11
you say that you	11
that there is not	11
the order of nature	11
by the ancients themselves	11
do not as yet	11
of life and death	11
on the right hand	11
is proved by the	11
the parts of a	11
existence of the soul	11
under an obligation to	11
to be one of	11
of the history of	11
is the reverse of	11
that a wise man	11
and on the same	11
what is that which	11
the difference between them	11
and all other things	11
and there may be	11
is the end of	11
we ought to be	11
is not this a	11
to him by the	11
put a stop to	11
the republic and the	11
do you say to	11
appears to be true	11
he who is not	11
at the sight of	11
and would you say	11
of socrates and plato	11
by the power of	11
into the heart of	11
in the character of	11
of them to be	11
the preservation of the	11
to be in a	11
but when they were	11
the ideal of the	11
of so great a	11
the conception of a	11
that you did not	11
not the art of	11
that i could not	11
but do you not	11
it would seem that	11
which is the greatest	11
and there is the	11
the house of the	11
on the principle of	11
seem to be the	11
to do good to	11
of the same age	11
is akin to the	11
the same time the	11
the plain of the	11
to be called a	11
we are unable to	11
this to be the	11
if there be a	11
that he has a	11
the truth of this	11
that he may have	11
courses of the soul	11
in conjunction with the	11
get rid of the	11
to us in the	11
may be termed the	11
you were just now	11
we shall have to	11
that we should not	11
will be sure to	11
in the process of	11
is no use in	11
the things of the	11
the constitution of the	11
in order that i	11
the same is true	11
in every part of	11
master of the house	11
that he will not	11
the improvement of the	11
that we had better	11
as much as to	11
the best of all	11
suppose that some one	11
was the cause of	11
i do not believe	11
those who have been	11
same and the other	11
be other than the	11
of the four elements	11
any other of the	11
let us return to	11
in the republic the	11
by the providence of	11
you will find that	11
to say that you	11
that i was in	11
to be distinguished from	11
the greatest number of	11
to be a great	11
the finite and infinite	11
the authority of the	11
the hand of the	11
differ from one another	11
that he has no	11
is the origin of	11
so far as it	11
be distinguished from the	11
analogy of the arts	11
are made up of	11
all time and all	11
do not mean to	11
he is compelled to	11
and if he were	11
begin at the beginning	11
and that it is	11
is in a manner	11
older and younger than	11
of his own free	11
at any rate to	11
that which has the	11
receive a benefit from	11
is the best of	11
to the doctrine of	11
the company of the	11
in that part of	11
of the nature and	11
the knowledge of what	11
the image of a	11
with reference to the	11
the work of a	11
that is very true	11
which there is no	11
all things in common	11
i shall not be	11
are more likely to	11
it is manifest that	11
there is not a	11
the door of the	11
as though they were	11
that he must be	11
over a glass of	11
seems to be a	11
called out the ban	11
i said to him	11
is not so much	11
when a man has	11
of the just and	11
no part in the	11
to the end of	11
and those who have	11
if they did not	11
be a lover of	11
the soul from the	11
is the same with	11
is not easy to	11
much as to say	11
and of all the	11
but at the same	11
to return to the	11
the soul is immortal	11
the mass of mankind	11
so much so that	11
who is not a	11
is nothing else but	11
with that which is	11
was to be the	11
put him to death	11
the spirit of the	11
not think that i	11
the people of the	11
and this is what	11
by the fact that	11
it would not be	11
that you will not	11
and the same of	11
in the name of	11
what is the use	11
to themselves and to	11
all of them are	11
a large body of	11
other dialogues of plato	11
which is supposed to	11
of the being of	11
that they have no	11
be got rid of	11
as well as by	11
the things that are	11
the help of a	11
of a part of	11
in ancient and modern	11
know how to use	11
the whole of life	10
what you do not	10
in a short time	10
not one of the	10
may there not be	10
he would not be	10
how would you answer	10
is the way to	10
in order to avoid	10
order that i may	10
be better able to	10
other side of the	10
that when a man	10
out of his own	10
each and all of	10
of which i was	10
out of the city	10
give an account of	10
as a part of	10
as if you were	10
such as we have	10
the most part of	10
in spite of his	10
turned out to be	10
in this way they	10
for i know that	10
in front of him	10
can there be any	10
is the interest of	10
and as it were	10
they make use of	10
the point of view	10
from this place they	10
as little as possible	10
do my best to	10
arrive at the conclusion	10
in the land of	10
they would have been	10
which is given to	10
the land of the	10
not in the same	10
i am certain that	10
the king of persia	10
every one of the	10
and for the sake	10
and then you will	10
the name of a	10
is of two kinds	10
takes the form of	10
the rest of them	10
not only in the	10
is derived from the	10
suppose that there is	10
on the opposite side	10
at the expense of	10
the days of his	10
and the whole of	10
such a way that	10
the benefit which he	10
there is reason in	10
why do you ask	10
the existence of a	10
in a manner which	10
if i do not	10
which i am speaking	10
not to be taken	10
a man is not	10
that of which the	10
acknowledged by us to	10
of the fixed stars	10
the wisest of men	10
of the immortality of	10
and i will tell	10
he would be a	10
but to those who	10
that the sun is	10
which ought to be	10
the greater number of	10
the lacedaemonians and their	10
of the origin of	10
that which he does	10
of them to the	10
when we speak of	10
is opposed to the	10
for i think that	10
to those who had	10
would not have been	10
so as not to	10
if there were any	10
get the better of	10
third book of the	10
at the approach of	10
it came to pass	10
are supposed to be	10
the effect of the	10
one hundred and twenty	10
and would you not	10
the sun and the	10
which of them is	10
it is easy to	10
think that i am	10
at break of day	10
is the enemy of	10
those who do not	10
that i have not	10
the strength of the	10
and there was no	10
will cease to be	10
must we forget that	10
of the platonic dialogues	10
are a great many	10
the construction of the	10
to enter the lists	10
which appears to be	10
to arrive at the	10
cause of all things	10
is just and right	10
say that i have	10
he ought not to	10
he seems to be	10
of which i have	10
and if there are	10
what can be more	10
was not able to	10
out of which they	10
only too glad to	10
i think that there	10
to the eye of	10
and may be compared	10
by a sort of	10
to be the true	10
at the battle of	10
the expression of the	10
light of the sun	10
of the mind which	10
in order to make	10
he knows how to	10
i am not so	10
there had been no	10
the nature of that	10
i am inclined to	10
there is a third	10
that which he has	10
it was resolved to	10
so far as he	10
so as to form	10
there should be no	10
to show that the	10
to receive a benefit	10
from the point of	10
in the hope of	10
the matter in another	10
i would rather have	10
you would agree with	10
the use of them	10
takes the place of	10
of the man who	10
that the same thing	10
so long as he	10
should say that the	10
in the open air	10
that they will not	10
but why do you	10
the being of not	10
and when we have	10
to which it is	10
comes to pass that	10
make use of the	10
nature of the other	10
that we are not	10
that a man is	10
for they are not	10
in the formation of	10
and in which the	10
i could not help	10
the man who is	10
the ranks of the	10
and that is the	10
if you think that	10
and in the second	10
be a good man	10
point of view of	10
what am i to	10
that which is most	10
into the form of	10
is the science of	10
which they do not	10
in his right mind	10
which i do not	10
think that we had	10
the letters of the	10
of the dialogue is	10
they caught sight of	10
is a matter of	10
but if they are	10
that seems to be	10
there is no more	10
the better of the	10
are you going to	10
all the parts of	10
the neighbourhood of the	10
the object of his	10
the son of hipponicus	10
the rest of us	10
more than in the	10
the command of the	10
the art of war	10
is no wonder that	10
on the nature of	10
the worst of all	10
in his own person	10
is of the nature	10
that you are a	10
for those who are	10
or the art of	10
of the world as	10
do not know the	10
if a man is	10
do not say that	10
would he not be	10
and many of the	10
were just now saying	10
will endeavour to explain	10
let us go back	10
far as i am	10
in proportion to the	10
it was he who	10
we say that we	10
the good and evil	10
because they do not	10
the others than the	10
on the same spot	10
which are concerned with	10
of which he was	10
of the body to	10
all that i have	10
the better part of	10
of any of them	10
which is the same	10
far as we can	10
he knows and perceives	10
as we have described	10
of fire and air	10
man is the measure	10
knowledge of good and	10
was out of the	10
and after they had	10
is a lover of	10
that is a very	10
that he would be	10
out to be a	10
that one of them	10
be no difficulty in	10
he will be a	10
i have told you	10
thirty years of age	10
when they are in	10
and do you know	10
with the spirit of	10
those things that are	10
that he should have	10
after the battle of	10
who say that the	10
is implied in the	10
that you may be	10
the stoics say that	10
you will allow me	10
will be found to	10
and for my part	10
and are not the	10
why should we not	10
in the path of	10
i cannot say that	10
that he has not	10
to the men of	10
walls of the city	10
why do you say	10
they are in the	10
in return for the	10
we speak of the	10
does not the same	10
and yet they are	10
is equal to the	10
the science of the	10
and if i am	10
from the rest of	10
order that you may	10
the bottom of the	10
of any of the	10
in time of war	10
to be ascribed to	10
one nor the other	10
let us proceed to	10
one part of the	10
the cause of this	10
of the body and	10
of the mind to	10
to give an account	10
tell me whether you	10
and do they not	10
the most miserable of	10
they are full of	10
the providence of the	10
he is not to	10
and the same holds	10
to join in the	10
he could not have	10
to be put to	10
there would have been	10
another and to the	10
which may be compared	10
they think that they	10
for that is the	10
we are in a	10
it was that the	10
i understand you to	10
that i may be	10
so that he may	10
as well as i	10
with a great deal	10
we are compelled to	10
the first part of	10
a man must be	10
do not believe that	10
one from each tribe	10
is dear to the	10
may be truly said	10
in the search after	10
admit that there is	10
but let me ask	10
in the person of	10
of the parts of	10
fruits of the earth	10
as you will remember	10
the principal part of	10
each of them is	10
go to war with	10
put out to sea	10
by the aid of	10
summed up as follows	10
for the rest of	10
be summed up as	10
was a time when	10
the end of his	10
when he speaks of	10
what manner of man	10
the fairest and best	10
for they say that	10
it is in the	10
rest of the hellenes	10
the foundation of the	10
at the mercy of	10
and the other a	10
he thought that he	10
at such a time	10
but if this is	10
to the top of	10
as i may say	10
in their power to	10
that they did not	10
and if you are	10
the influence of the	10
and such as are	10
which we are speaking	10
he is full of	10
a former state of	10
that you would have	10
we are in the	10
to the point at	10
to be what he	10
but that they are	10
by rules of art	10
that sort of thing	10
truth of what i	10
of the number of	10
that which he knows	10
a place in the	10
it is difficult to	10
there is to be	10
the intention of the	10
out of the body	10
a thing which is	10
since it is not	10
as i said before	10
a man ought to	9
to which they are	9
and all the rest	9
in possession of the	9
thing which he does	9
the account of the	9
that to do is	9
have arrived at the	9
first of all to	9
virtue cannot be taught	9
use of the word	9
is a great difference	9
this is the only	9
that the souls of	9
as in the phaedrus	9
i believe that he	9
odd and even numbers	9
out of the same	9
and of the rest	9
the eyes of the	9
take part in the	9
not only of the	9
to see that the	9
is probable that the	9
the general name of	9
which are of the	9
that is what we	9
if you would rather	9
we not saying that	9
think that he is	9
at the cost of	9
with a body of	9
of the order of	9
do not see how	9
they seem to have	9
of the heavenly bodies	9
said to be a	9
you are aware that	9
they are ready to	9
the one nor the	9
when i said that	9
gold and silver and	9
the same thing to	9
not to be regarded	9
and therefore he is	9
how to use them	9
to carry out the	9
the last of the	9
come back to the	9
that they would be	9
the laws of the	9
in one of the	9
those whom they have	9
how can that be	9
do you say that	9
of the dialogues of	9
that the men of	9
to the end i	9
of knowledge in the	9
in speaking of the	9
ought to have been	9
went on to say	9
i know that you	9
on the following day	9
in which the mind	9
the bloom of youth	9
but it is the	9
the unity of the	9
be thought to be	9
by the study of	9
out of one another	9
does not know what	9
the day before yesterday	9
is of such a	9
it would seem to	9
the best of my	9
if you are not	9
because they have no	9
is no other way	9
and in case of	9
if he were a	9
i should be ashamed	9
i have come to	9
that he was the	9
like that of the	9
the father of the	9
the majority of the	9
time and all existence	9
end of the dialogue	9
one or the other	9
into the territory of	9
supposed to have been	9
to take the place	9
say that he who	9
as i should imagine	9
all of a sudden	9
that it might be	9
nothing else but the	9
of the body which	9
to the happiness of	9
to deal with the	9
how can a man	9
has nothing to do	9
one another in the	9
for you do not	9
that there can be	9
in the exercise of	9
confer a benefit upon	9
that of which he	9
say that we have	9
you ought not to	9
you are going to	9
the music of the	9
the edge of the	9
the same as that	9
far short of the	9
on the fourth day	9
there are no teachers	9
when he is not	9
admit the existence of	9
to enter into the	9
do what he likes	9
to the exclusion of	9
son of a king	9
the discovery of the	9
to the reason of	9
under the impression that	9
you seem to me	9
but if a man	9
in some of the	9
that which is done	9
any of these things	9
may be thought to	9
is the principle of	9
in the writings of	9
is given to the	9
is a difficulty in	9
the sense of hearing	9
in the prime of	9
the advantage of the	9
i am right in	9
to war with the	9
to be better than	9
it is the same	9
is thought to be	9
the art which is	9
there is a good	9
of which it is	9
i am able to	9
the composition of the	9
that something of the	9
the comparison of the	9
any more than of	9
of the life of	9
there is not any	9
this point of view	9
as that which is	9
as it seems to	9
the figure of a	9
is no need to	9
can that which is	9
as far as in	9
that to which the	9
at the matter thus	9
let us see whether	9
in modern times we	9
are we to say	9
in all the world	9
to the temple of	9
but when they had	9
and for greek omitted	9
that is in the	9
not think that he	9
the art of measurement	9
i should say not	9
i do not want	9
the minds of the	9
but the art of	9
in any of the	9
i should not be	9
of a benefit is	9
that they might not	9
and he is not	9
the violence of the	9
truth of the matter	9
they had reached the	9
and if we are	9
he appears to be	9
the soul of a	9
i should imagine that	9
by the force of	9
but i am not	9
in and out of	9
nature and origin of	9
of the whole of	9
him when he was	9
by them to be	9
difficulty in seeing that	9
who are willing to	9
we may remark that	9
we must admit that	9
the tale of the	9
the same way as	9
of the world are	9
is the idea of	9
what ought to be	9
the feeling of the	9
as we were just	9
soon as he had	9
history of the human	9
the inference is that	9
one or other of	9
the affections of the	9
the warp and the	9
which is said to	9
with which they are	9
between good and evil	9
there is nothing in	9
that they are all	9
the gates of the	9
and to one another	9
take up arms against	9
for the love of	9
should like to have	9
you wish to know	9
the consideration of the	9
and if you have	9
be able to tell	9
the things of which	9
to the place where	9
formed out of the	9
at the matter in	9
warp and the woof	9
of the body is	9
who do not know	9
that which is called	9
the part of a	9
and the knowledge of	9
of the gods is	9
heavy infantry of the	9
after that i had	9
of the same thing	9
and he who does	9
on the authority of	9
i do not mean	9
to the fact that	9
on the ground of	9
book of the gods	9
the size of the	9
and the same thing	9
this is he who	9
in addition to the	9
is what i mean	9
any one of us	9
letters of the alphabet	9
things in the world	9
when he had done	9
he who has learned	9
to the islands of	9
sent an embassy to	9
are all of them	9