trigram

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

trigram	frequency
to be the	599
there is no	589
as well as	565
that which is	530
the nature of	522
there is a	481
out of the	467
the art of	413
of the soul	412
to be a	407
in the same	396
i do not	394
of the world	387
one of the	355
is to be	346
and the other	346
the rest of	346
and in the	346
at the same	339
part of the	339
of the same	330
not to be	327
which is the	315
of the body	309
it is not	309
that they are	305
and of the	301
that there is	298
the same time	297
that he is	294
in the first	285
of the gods	282
this is the	276
in which the	275
what do you	274
as soon as	271
that it is	268
on the other	263
do you mean	262
is not the	258
for the sake	257
the son of	256
the sake of	256
as in the	246
what is the	244
be able to	242
as far as	242
of the state	239
of his own	237
by reason of	234
it is a	230
of all the	230
of the other	229
the name of	221
rest of the	221
the power of	218
at any rate	217
ought to be	217
of the two	214
and that the	212
i think that	208
i am not	208
according to the	206
the first place	206
to say that	205
in order that	204
in order to	203
that he was	203
nature of the	200
and this is	197
in the world	197
those who are	196
he does not	194
the men of	193
are to be	192
with one another	191
there was a	189
the use of	188
of those who	188
to have been	185
the other hand	183
of the whole	183
is not a	182
to one another	181
one of them	181
say that the	181
which is not	179
it is the	179
and the like	177
of which the	176
and is not	176
do you not	176
when they are	175
the idea of	174
that you are	174
some of the	174
and there is	174
and the same	173
do not know	172
the cause of	172
a sort of	169
he is not	167
of the mind	165
the case of	164
and what is	163
that there are	161
will not be	160
to the gods	159
of their own	156
that i am	156
it would be	155
they do not	154
a man who	154
they are not	153
as they are	152
that is the	152
in like manner	151
as to the	151
he is the	148
the meaning of	146
we do not	145
and he who	145
those who have	145
in which he	145
and to the	145
of all things	144
as it were	144
you do not	144
things which are	143
of the city	141
and do you	140
first of all	140
the knowledge of	140
would have been	140
when he is	140
of the earth	140
of the good	139
there is nothing	139
of the dialogue	137
to be sure	137
or any other	137
that he has	136
seems to be	136
in this way	136
he who is	136
to those who	135
for it is	133
all of them	133
it may be	133
the life of	133
will be the	132
the whole of	131
which they are	130
if i am	130
that it was	128
of the one	128
on the contrary	128
that a man	128
of the human	128
is not to	128
that he had	127
at the time	127
to have a	127
ought not to	126
appears to be	126
to the other	126
if any one	125
there was no	125
he will be	124
that i have	124
not the same	124
that of the	123
and that which	123
that is to	123
in the case	123
the soul is	122
it will be	122
the part of	122
he is a	122
i should say	122
if they are	121
that he who	121
and i will	121
and all the	121
as i was	121
the end of	120
the mind of	120
good and evil	119
there is the	119
and when he	119
to be found	118
said to be	118
and at the	118
he did not	118
and there are	118
the form of	118
that he would	118
the same as	117
the help of	117
of the universe	117
and for the	117
but in the	116
the truth of	116
to do so	116
and the rest	116
and when the	116
a part of	116
any more than	116
in the republic	115
the love of	115
to be in	115
to do with	114
the number of	114
some of them	114
so as to	114
which may be	114
the hands of	114
any one who	113
parts of the	113
is to say	113
knowledge of the	112
he would have	112
i should like	112
as it is	112
the existence of	112
the place of	111
when he had	111
if a man	110
in which they	110
is the same	110
with a view	110
the best of	109
and he is	109
they are the	109
which he has	109
that you have	109
be said to	109
a man of	109
point of view	108
do you think	108
is it not	108
one and the	108
which we have	108
that in the	108
which he had	107
the same thing	107
so far as	107
to me to	107
and when they	106
they may be	106
the soul of	106
the spirit of	105
that they were	105
of that which	105
a view to	105
there may be	104
there will be	104
mean to say	104
which he is	104
the one is	103
you think that	103
in his own	103
them in the	102
each of them	102
should like to	102
there can be	102
as he is	101
seem to be	101
of them is	101
there is an	101
which we are	101
you say that	101
the same way	100
and by the	100
in the next	99
of which we	99
appear to be	99
and not to	99
that you will	99
such as the	99
so that the	99
that we are	99
he who has	98
and it is	98
or of the	98
the head of	98
but there is	98
in relation to	97
the character of	97
is in the	97
there are many	97
to the same	97
he will not	96
that you would	96
the man who	96
of the enemy	96
in my opinion	96
these are the	96
both of them	96
that he may	96
those that are	95
that the soul	95
and do not	95
the light of	95
of a man	95
and if he	95
in spite of	95
in a state	94
he may be	94
them to be	94
may be said	94
as much as	94
does not know	94
a kind of	94
there are two	93
which is a	93
he would not	93
that this is	93
if you are	92
of the art	92
if he were	92
is there any	92
said to have	91
the human mind	91
because it is	91
reason of the	91
in such a	91
and if you	91
the same with	91
do you say	91
manner in which	91
of the sun	91
which i have	91
of such a	91
because they are	90
that we have	90
of the great	90
that which he	90
to make a	90
that we may	90
that we should	90
a man is	90
of which he	90
who is the	90
that he should	90
that there was	90
and on the	90
any of the	89
by all means	89
the things which	89
of the nature	89
for there is	89
on the ground	88
in reference to	88
and they are	88
those things which	88
in the midst	88
can be no	88
the words of	88
a great many	88
we say that	88
if he had	87
if you will	87
we ought to	87
is said to	87
he was a	87
the time of	87
that i should	87
it was a	87
to make the	86
this was the	86
the midst of	86
to his own	86
are in the	86
be found in	86
he could not	86
him in the	86
but if you	86
in accordance with	86
this is a	86
i was saying	86
use of the	85
of the most	85
for they are	85
up to the	85
which it is	85
all sorts of	85
me to be	85
a state of	85
we are not	84
you will be	84
the beginning of	84
of the truth	84
it is to	84
when he was	84
i should be	83
of the people	83
in the middle	83
out of his	83
the side of	83
to take the	83
the order of	83
the one and	83
the reason why	83
they will be	83
that he will	83
be regarded as	83
but when the	83
would not be	82
a man may	82
to speak of	82
i have been	82
idea of good	82
but it is	82
if he is	82
the doctrine of	82
those who were	81
to the end	81
supposed to be	81
in the state	80
for my part	80
and therefore i	80
what sort of	80
and out of	80
and will not	80
the world is	80
the principle of	80
the fact that	80
there is another	80
is a good	80
will tell you	80
to which the	80
a great deal	80
by and by	80
the names of	80
and in this	79
account of the	79
that he might	79
is able to	79
is the most	79
the history of	79
that they may	79
so much as	79
should not be	79
and does not	79
as you say	79
that i was	79
would be a	78
the work of	78
the parts of	78
that those who	78
is that which	78
that they have	78
well as the	78
in the other	78
not in the	78
will be a	78
a good man	78
would not have	77
came to the	77
but he is	77
the origin of	77
it was not	77
by the help	77
soon as the	77
of what is	77
say that he	76
the minds of	76
that i may	76
there would be	76
side of the	76
in the soul	76
i will tell	76
at the head	76
the point of	76
that is not	76
if they were	76
and that he	75
of the company	75
to have the	75
be the same	75
would you say	75
one of these	75
which has been	75
and to be	75
in the city	75
that no one	75
to the state	75
why do you	75
that is a	74
ought to have	74
the presence of	74
of the hellenes	74
are not the	74
more than the	74
in front of	74
all the rest	74
i will not	74
and that is	74
seem to have	74
what you say	74
to go to	74
of any other	73
on the part	73
and is the	73
seems to have	73
when they have	73
we shall be	73
there are some	73
that is true	73
him to be	73
he ought to	73
on account of	73
and not the	73
but they are	72
you and i	72
the pleasures of	72
likely to be	72
think that you	72
of the sea	72
of the king	72
we are to	72
the greatest of	72
the relation of	72
end of the	72
one who is	72
the difference between	71
out of which	71
and may be	71
on the same	71
you will not	71
i suppose that	71
of these things	71
i should not	71
think that i	71
a man to	71
the manner in	71
or in the	70
a matter of	70
this is not	70
the language of	70
may not be	70
but of the	70
that you may	70
the conception of	70
to a man	70
was to be	70
no difficulty in	70
i shall be	70
if there be	70
the manner of	70
the result of	70
when a man	70
the sort of	70
if it be	70
the sight of	70
when it is	70
of the word	70
is of the	70
shall we say	69
that they should	69
would you not	69
to the mind	69
man who is	69
is one of	69
is a great	69
we must not	69
than that of	69
would be the	69
of the greatest	69
when they had	69
in the following	69
the next place	69
of them are	69
well as of	69
as we were	69
am not mistaken	69
of which they	69
them to the	68
all other things	68
back to the	68
he has no	68
for i am	68
of the many	68
the death of	68
seemed to be	68
of the republic	68
but if he	68
the laws of	68
and then he	68
portion of the	68
and then the	68
at this point	68
in respect of	67
every one of	67
in the phaedrus	67
the other is	67
if it is	67
were to be	67
because he is	67
when they were	66
such things as	66
as long as	66
be supposed to	66
i believe that	66
i dare say	66
of them in	66
is in a	66
is supposed to	66
the other side	66
art of the	66
it to be	66
the sense of	66
any of them	66
there is also	66
a wise man	66
they will not	66
and if we	66
that they had	66
at the end	66
that all things	66
to come to	66
i am sure	66
of the argument	66
speak of the	66
gods and men	65
to think that	65
in the body	65
the house of	65
the reason of	65
which is in	65
be in the	65
of which i	65
may have been	65
which they have	65
the science of	65
you are not	65
as if he	65
put to death	65
what is that	65
that is what	64
it was the	64
the friend of	64
the course of	64
the young man	64
they were to	64
of the lacedaemonians	64
and are not	64
the most part	64
meaning of the	64
he was not	64
at one time	64
of this sort	64
a knowledge of	64
the opposite of	64
men and women	63
come to the	63
the face of	63
you are right	63
any one else	63
he has a	63
and that they	63
if they had	63
to the body	63
of one another	63
of the first	63
if you have	63
of the house	63
to show that	63
i could not	63
is not that	63
they are to	63
there is not	63
you mean to	63
place in the	63
and he will	62
all the other	62
of the athenians	62
as they were	62
may be compared	62
but when he	62
the same manner	62
of human life	62
as he was	62
to be an	62
he had been	62
the sphere of	62
if we are	62
is the reason	62
to be of	62
but what is	62
in a manner	62
say that you	62
the truth is	62
and you will	62
in any other	62
each of the	61
which are the	61
when he has	61
who is not	61
in the second	61
did not know	61
and if they	61
the subject of	61
the possession of	61
has to be	61
from one another	61
him to the	61
are able to	61
man who has	61
in so far	61
the influence of	61
are we to	61
i know that	61
of the men	61
who are the	61
the exception of	61
the author of	61
with the exception	61
with regard to	61
out of a	60
that which has	60
the state of	60
a body of	60
no one can	60
not so much	60
not say that	60
and i am	60
of all men	60
as i have	60
for the most	60
are the same	60
make use of	60
appears to me	60
of which you	60
think that we	60
they should be	60
it is that	60
not think that	60
do not think	60
dialogues of plato	60
well as in	60
is that the	59
a benefit upon	59
can only be	59
to suppose that	59
who does not	59
it would seem	59
he must be	59
may be a	59
a lover of	59
have the same	59
but if the	59
the good and	59
but that which	59
it must be	59
things that are	59
that they would	59
to the king	59
we were saying	59
and the others	58
i have not	58
you tell me	58
those who had	58
is also a	58
say that they	58
other than the	58
not at all	58
of the country	58
in that case	58
reference to the	58
in saying that	58
soon as they	58
and those who	58
and in a	58
for he is	58
he has not	58
of the rest	58
i pray you	58
the class of	58
at a distance	58
to see the	58
in all the	58
is full of	58
of the citizens	57
those which are	57
and if i	57
which you have	57
place of the	57
made up of	57
they must be	57
such is the	57
it seems to	57
those of the	57
that part of	57
i would not	57
he would be	57
he says that	57
many of the	57
owing to the	57
you will find	57
know how to	57
the absence of	57
the beauty of	57
is not this	57
the city of	57
what is it	57
if he be	57
how do you	57
way in which	57
all things are	57
i mean to	57
and with the	57
of opinion that	56
the world below	56
not able to	56
so long as	56
with the other	56
which of the	56
think that the	56
when he says	56
is the cause	56
to be true	56
seems to me	56
as i am	56
it to the	56
be a good	56
of which is	56
the king of	56
they did not	56
the age of	56
do not understand	56
they have no	56
the soul which	55
of the god	55
be allowed to	55
far as they	55
not of the	55
gold and silver	55
all the world	55
is also the	55
the works of	55
as a whole	55
it is true	55
but that the	55
the image of	55
the opinion of	55
in the mind	55
the whole body	55
one of those	55
could not be	55
by the gods	55
for a man	55
and so the	55
and i have	55
we have been	55
the object of	55
more and more	55
and the whole	55
has been already	55
but to the	55
which we were	54
in his mind	54
the next day	54
of a great	54
is not so	54
found in the	54
the effect of	54
which is called	54
if it were	54
and we are	54
to that which	54
you will have	54
that the gods	54
for this reason	54
of the old	54
which i am	54
that all the	54
the days of	54
they say that	54
if there were	54
in modern times	54
would seem to	54
any of these	54
to be good	54
that the same	54
answer to the	54
more or less	54
at the beginning	54
in return for	53
better than the	53
pleasure and pain	53
just as the	53
which are not	53
as in a	53
but when they	53
of good and	53
i would have	53
the world of	53
in their own	53
to him who	53
they ought to	53
the measure of	53
and if the	53
and therefore the	53
relation to the	53
the motion of	53
as if they	53
that they might	53
the body of	53
which is to	53
in our own	53
and there was	53
they could not	53
he came to	53
a young man	53
that the world	53
to their own	53
but this is	53
in this manner	53
the will of	53
the study of	53
there must be	53
and would you	53
by no means	53
the wise man	52
they would have	52
of any one	52
in the timaeus	52
it is in	52
and that i	52
the sons of	52
to be called	52
with the rest	52
who had been	52
than the one	52
there is one	52
i have a	52
is the only	52
such was the	52
of the law	52
i thought that	51
character of the	51
conception of the	51
us to be	51
is not in	51
by the same	51
motion of the	51
i am to	51
of the platonic	51
to be made	51
if he has	51
in which we	51
of the three	51
one of his	51
out of their	51
that you should	51
pleasures and pains	51
and when we	51
that they will	51
you would not	51
you to be	51
they were not	51
men of troy	51
in what way	51
the habit of	51
he is to	51
in the one	51
and not of	51
and let us	51
by which the	51
if there is	51
the want of	51
of the dead	51
and now i	51
he had not	50
one is not	50
is the greatest	50
in the way	50
the desire of	50
the rule of	50
of the matter	50
all of us	50
to the point	50
either of them	50
since it is	50
and all other	50
which they had	50
they have been	50
as we have	50
they had been	50
any one of	50
i say that	50
he seems to	50
has been said	50
in the night	50
and when i	50
and as he	50
they would be	50
the necessity of	50
and they will	50
down to the	49
of the best	49
what has been	49
at any time	49
which have been	49
of men and	49
must be a	49
and when you	49
can hardly be	49
the figure of	49
to the city	49
in this sort	49
of the man	49
the middle of	49
members of the	49
the same things	49
if you were	49
suppose that you	49
of the day	49
so that he	49
one of us	49
the act of	49
the body is	49
is unable to	49
and i should	49
were just now	49
the first of	49
the expression of	49
i have no	49
in the end	49
may be the	49
no need of	49
then the one	49
the loss of	48
of the greeks	48
but for the	48
not know what	48
as good as	48
compared with the	48
by means of	48
they are in	48
the best and	48
supposed to have	48
of the things	48
it is said	48
power of the	48
look at the	48
you say of	48
one to the	48
may we not	48
the command of	48
according to their	48
all these things	48
reason of their	48
have been the	48
the writings of	48
of my own	48
agree with you	48
the duty of	48
at variance with	48
the temple of	48
the heart of	48
to be done	48
the eye of	48
it does not	48
return to the	48
to that of	48
a long time	47
are they not	47
that i had	47
for greek omitted	47
to the world	47
the walls of	47
of them to	47
i want to	47
of the army	47
the other of	47
but do you	47
which they were	47
soon as he	47
to which they	47
of our own	47
said that the	47
the heavy infantry	47
the same and	47
all the gods	47
to any one	47
that he could	47
is a very	47
of those things	47
on their side	47
like to know	47
cause of the	47
at the moment	47
he has been	47
apt to be	47
which you are	47
the authority of	47
of the laws	47
that of a	47
number of the	47
think that he	47
not only the	47
the top of	47
one and many	47
the source of	47
in the days	47
a man has	46
two or three	46
than that which	46
if this is	46
the old man	46
in the course	46
the souls of	46
could not have	46
the greater part	46
be compared to	46
to all the	46
than any other	46
sight of the	46
will be no	46
is the nature	46
the eyes of	46
and if there	46
you would have	46
and i think	46
one and all	46
and they were	46
image of the	46
i am afraid	46
than in the	46
with a great	46
he may have	46
and which is	46
the process of	46
one another and	46
there should be	46
bestow a benefit	46
go to the	46
will be able	46
what he has	46
is of a	46
have to be	45
is the art	45
up and down	45
that of which	45
up in the	45
and we may	45
the voice of	45
when we are	45
one who has	45
i take it	45
you know that	45
i did not	45
the things of	45
the government of	45
we have no	45
master of the	45
not have been	45
do you suppose	45
if i had	45
to you to	45
or some other	45
light of the	45
but i will	45
to which he	45
and of all	45
what i am	45
hands of the	45
of a state	45
to be so	45
the battle of	45
concerned with the	45
of pleasure and	45
is apt to	45
is likely to	45
part in the	45
he is in	45
for i have	45
him who is	45
soul of the	45
of the arts	45
between the two	45
for me to	45
in any way	44
suppose that he	44
to be regarded	44
a man should	44
great deal of	44
you are a	44
see that the	44
and you would	44
let me ask	44
mind of the	44
in his hand	44
for that which	44
what you are	44
in the sophist	44
have been a	44
and therefore he	44
which he was	44
the human race	44
when you have	44
are apt to	44
the pursuit of	44
on the one	44
than the other	44
must not be	44
i shall not	44
in addition to	44
the mass of	44
the mouth of	44
to do what	44
not as yet	44
that the one	44
a number of	44
and one of	44
a piece of	44
i tell you	44
we have already	44
such an one	44
order of the	44
and as to	44
and to have	44
of him who	43
the athenians and	43
not only of	43
will have to	43
and yet the	43
that in which	43
neither good nor	43
of the name	43
writings of plato	43
to the soul	43
but he who	43
do not see	43
of the elements	43
does not the	43
on his side	43
to take a	43
is to the	43
and yet i	43
which cannot be	43
at once to	43
in such sort	43
many of them	43
they seem to	43
into one another	43
must have been	43
suppose that i	43
in which you	43
the nature and	43
should say that	43
as to be	43
are of the	43
it comes to	43
out to be	43
years of age	43
such a man	43
would be no	43
take care of	43
the sun and	43
the great king	43
he who does	43
head of the	43
that would be	43
he was the	43
of justice and	43
which had been	43
to be more	43
so great a	43
and with a	43
in honour of	43
of the air	43
as they say	42
to a certain	42
or of a	42
the king and	42
the business of	42
the limits of	42
that the whole	42
the reverse of	42
the union of	42
and also the	42
they are all	42
and if any	42
to know the	42
to find a	42
as we are	42
of all these	42
suppose that we	42
but on the	42
is the best	42
to meet the	42
an old man	42
in the form	42
what would you	42
that this was	42
it should be	42
the happiness of	42
given to the	42
do you know	42
but i am	42
when i was	42
and in which	42
in those days	42
to the whole	42
is only a	42
by the way	42
that you were	42
by us to	42
in the presence	42
as of the	42
i would rather	42
the one which	42
in which it	42
the elements of	42
in favour of	42
was just now	42
to such a	42
part of his	42
we should not	42
will not allow	41
of the parts	41
the first and	41
to be considered	41
the matter of	41
it is no	41
beautiful and good	41
sake of the	41
that which we	41
suppose that the	41
to know what	41
be said of	41
view of the	41
in the words	41
can there be	41
the interest of	41
do we not	41
in need of	41
in case of	41
by the hand	41
none of these	41
the centre of	41
after the manner	41
is given to	41
and that this	41
the sound of	41
as it was	41
every sort of	41
it is an	41
the likeness of	41
more than a	41
what are the	41
do with the	41
not only to	41
who was the	41
the way of	41
am i not	41
regarded as a	41
of the moon	41
derived from the	41
are not to	41
if you do	41
to the question	41
the philosophy of	41
like that of	41
the force of	41
is the meaning	41
as for the	41
the just man	41
to be one	41
the law of	41
it is impossible	41
there are other	41
not to the	41
most of the	41
for him to	41
of all sorts	41
two kinds of	41
order that he	41
more than one	40
that if he	40
which there is	40
thought to be	40
that is my	40
a benefit is	40
such as are	40
are said to	40
at the first	40
that justice is	40
no more than	40
the same kind	40
called greek omitted	40
it is possible	40
and as for	40
description of the	40
and of a	40
but that he	40
now let us	40
in other words	40
for it was	40
i was just	40
of the subject	40
we have not	40
share in the	40
such a thing	40
when we have	40
of your own	40
the thought of	40
in the laws	40
even in the	40
to be seen	40
you wish to	40
front of the	40
because he has	40
with his own	40
rather than the	40
in the history	40
not be able	40
to the ground	40
to the first	40
in the field	40
from the body	40
ignorant of the	40
we should be	40
none of the	40
and in his	40
for the same	40
is no difficulty	40
i should have	40
and so they	40
is there not	40
is the true	40
one or two	40
the appearance of	40
that any one	40
you would say	40
to the rest	40
that the sun	40
the gods and	40
of the future	40
he had no	40
if i were	40
what is not	40
what it is	40
where there is	40
that will be	40
i know not	40
of the idea	39
whether they are	39
and in all	39
of the goddesse	39
and did not	39
on to the	39
you suppose that	39
say that i	39
for if the	39
want to know	39
nor is it	39
of the heavens	39
what i have	39
nor is there	39
and some of	39
in the theaetetus	39
my good friend	39
the possibility of	39
as a matter	39
in all things	39
contrary to the	39
and there were	39
form of the	39
i ought to	39
the greatest and	39
the good of	39
dare say that	39
of a certain	39
who is a	39
to him the	39
for the first	39
and from the	39
will be more	39
the way to	39
of the words	39
get rid of	39
the people of	39
the earth and	39
and the good	39
who has the	39
relation of the	39
but by the	39
we may be	39
name of the	39
to the rescue	39
us in the	39
the body and	39
himself to be	39
of any of	39
in the art	39
of the timaeus	39
are in a	39
and not a	39
says that the	39
the contemplation of	39
case of the	39
in the use	39
of all other	39
of what he	39
the creation of	39
to us in	39
is the first	39
the territory of	39
what is this	39
no one will	39
there are no	38
which is of	38
knows how to	38
that he knows	38
they have the	38
speaking of the	38
on which the	38
of the individual	38
no less than	38
we speak of	38
the just and	38
which of them	38
in answer to	38
be the most	38
in the act	38
think that they	38
not one of	38
the notion of	38
just and unjust	38
was not a	38
which does not	38
that when the	38
and the most	38
and greek omitted	38
would like to	38
that virtue is	38
the question is	38
and for this	38
when there is	38
i see that	38
the gods to	38
or in any	38
the whole world	38
of the true	38
that what is	38
of the way	38
you ought to	38
side by side	38
can a man	38
that i could	38
it had been	38
then let us	38
you have a	38
is what i	38
and is therefore	38
but that they	38
in the matter	38
to see that	38
the master of	38
not see that	38
agree with me	38
the causes of	38
and now the	38
in the language	38
he should have	38
as you are	38
into the sea	38
which in the	38
and as the	38
do you see	38
of life and	38
the analogy of	38
only in the	38
the condition of	38
of one of	37
on the right	37
of his life	37
is called the	37
we were just	37
but i should	37
one is the	37
for the purpose	37
and in what	37
way to the	37
time to time	37
a thing which	37
be the best	37
when you are	37
but if we	37
wish that you	37
the hearts of	37
it has been	37
by those who	37
in the air	37
what you have	37
i wish that	37
names of the	37
is no reason	37
the art which	37
a time when	37
greater part of	37
of its own	37
but let us	37
the value of	37
so that it	37
be in a	37
of the river	37
we are in	37
of the just	37
he should be	37
the first to	37
shall not be	37
more likely to	37
command of the	37
they would not	37
of a good	37
in this world	37
he will have	37
not know that	37
son of a	37
to be their	37
possession of the	37
has not been	37
to consider the	37
from time to	37
for we have	37
and so he	37
be attributed to	37
persons of the	37
by way of	37
greater or less	37
this to be	37
the conclusion that	37
that we must	37
he had a	37
accordance with the	37
in the place	37
for he was	37
out of them	37
there have been	37
true and false	37
some one who	37
they came to	37
is the way	37
the pleasure of	37
and then we	37
this is what	37
for those who	37
he might have	37
to deal with	37
he was to	37
the arts of	37
do what is	37
a good deal	37
may be supposed	37
in the right	37
soul and body	37
of the soldiers	36
but at the	36
i agree with	36
and he has	36
of a single	36
if a person	36
king of the	36
nothing to do	36
the worst of	36
there were no	36
and such as	36
the time when	36
and that of	36
saying that the	36
is a man	36
the hour of	36
more than he	36
said to him	36
because they have	36
is he who	36
the direction of	36
have nothing to	36
and the art	36
if you had	36
than those who	36
to the law	36
you did not	36
regard to the	36
in the very	36
the fruits of	36
the same principle	36
with all the	36
of truth and	36
the virtue of	36
each of these	36
not to have	36
the unity of	36
of the divine	36
which a man	36
part of a	36
so far from	36
in a circle	36
the soul and	36
most likely to	36
the father of	36
is willing to	36
manner of the	36
be compared with	36
away from the	36
for the good	36
in the philebus	36
the day of	36
to him in	36
may be called	36
think that there	36
akin to the	36
what shall we	36
that if you	36
beauty of the	36
i will do	36
he must have	36
equal to the	36
all manner of	36
is such a	36
he said that	36
into the world	36
the immortality of	36
is better than	35
book of the	35
a difficulty in	35
or that the	35
in this case	35
or by the	35
existence of the	35
is concerned with	35
and of which	35
in this matter	35
to give the	35
in the whole	35
form of a	35
in the symposium	35
i not right	35
midst of the	35
of the work	35
what are they	35
but with the	35
as there is	35
you have not	35
being and not	35
with which the	35
he was in	35
of the past	35
see that you	35
the forms of	35
the question which	35
of what we	35
for he has	35
not only in	35
and then i	35
is ready to	35
from the other	35
to say to	35
that there were	35
of his father	35
you must not	35
man to be	35
division of the	35
these things are	35
from the king	35
the mind is	35
the other to	35
a bad man	35
the service of	35
may also be	35
for a long	35
sense of the	35
is not only	35
to be given	35
and will be	35
either of the	35
should we not	35
go to war	35
the bodies of	35
according to nature	35
them in a	35
the description of	35
if one is	35
if you like	35
the majority of	35
what will be	35
according to his	35
the second place	35
as he had	35
that i do	35
they have a	35
justice and injustice	35
belong to the	35
that we were	35
be other than	35
those who do	35
if you would	35
love of the	35
seeing that the	35
he has the	35
with which he	35
the way in	35
and that there	35
would say that	35
because of the	35
and we shall	35
same as the	35
should be a	35
be expected to	35
when i had	34
and then again	34
to them in	34
for the future	34
to carry out	34
to be his	34
by the name	34
in place of	34
of virtue and	34
who have been	34
in the day	34
not a man	34
the care of	34
what he is	34
of all that	34
no such thing	34
good and bad	34
whole of the	34
as you have	34
was a great	34
interest of the	34
in the phaedo	34
which has no	34
the path of	34
at this moment	34
now that the	34
him by the	34
and is there	34
for all that	34
men who are	34
would have you	34
in every way	34
is no longer	34
are you not	34
of the highest	34
the sun is	34
i have heard	34
the most important	34
there be any	34
will he not	34
he who would	34
not know how	34
was in the	34
that the good	34
be right in	34
the generation of	34
and he was	34
has been the	34
several of the	34
and what do	34
him that he	34
as he has	34
the memory of	33
in a figure	33
to each other	33
all things in	33
by which they	33
in which there	33
tell me what	33
cause of all	33
arrive at the	33
all the parts	33
if this be	33
pleasures of the	33
have we not	33
the matter in	33
reason of this	33
be given to	33
as a man	33
i think so	33
upon the earth	33
the harmony of	33
that the king	33
rather than of	33
them from the	33
you not see	33
of the philosopher	33
it is only	33
to return to	33
with which they	33
have to do	33
the practice of	33
on behalf of	33
and all that	33
were in the	33
in the morning	33
the same is	33
are of a	33
of fire and	33
to whom he	33
in a moment	33
of being and	33
of the greek	33
it is probable	33
to one who	33
immortality of the	33
at that time	33
to one of	33
or is not	33
and to this	33
are supposed to	33
nothing can be	33
for in the	33
which was the	33
to whom the	33
but if they	33
some of these	33
and not only	33
one another in	33
of these two	33
on the side	33
this may be	33
as he says	33
it in the	33
of the four	33
held to be	33
at war with	33
to know whether	33
a thing as	33
i hope that	33
friend of the	33
the word of	33
the means of	33
ask you to	33
at another time	33
the world in	33
we not say	33
we have a	33
and all of	33
the shape of	33
which are in	33
to admit that	33
in a word	33
shown to be	33
face to face	33
which he knows	33
of thought and	33
just now saying	33
they have not	33
and after that	33
such a one	33
to the laws	33
or of any	33
of the ancients	33
let us see	33
and has no	33
of human nature	33
is it that	33
in the most	33
and the soul	33
speak the truth	33
as there are	33
in a single	33
of gods and	33
can never be	33
am i to	33
what was the	33
what is your	32
has to do	32
it is clear	32
you may be	32
of the ten	32
point at which	32
the heat of	32
to the place	32
and in like	32
in the highest	32
and it was	32
that is very	32
who say that	32
you were saying	32
which he does	32
the property of	32
which is neither	32
good nor evil	32
the good man	32
far as the	32
a little while	32
of the young	32
to him and	32
regarded as the	32
order that the	32
do the same	32
in the order	32
set up a	32
which i was	32
and would have	32
and we will	32
as a rule	32
of his body	32
of things which	32
from greek omitted	32
this is true	32
one of which	32
the gods have	32
in the spirit	32
under an obligation	32
the first instance	32
you seem to	32
what he had	32
to him to	32
of them and	32
state of the	32
it was that	32
the young men	32
in a certain	32
that he must	32
is the good	32
but if not	32
it cannot be	32
one hundred and	32
in behalf of	32
also of the	32
the greatness of	32
also in the	32
the hand of	32
to give a	32
and this was	32
when i have	32
we have to	32
for his own	32
the essence of	32
and according to	32
middle of the	32
of the sophist	32
who do not	32
say that a	32
under the idea	32
and the world	32
would he not	32
did you ever	32
the world and	32
good or bad	32
by which he	32
the company of	32
the friends of	32
am sure that	32
to my mind	32
into the hands	32
let us go	32
the interests of	32
to leave the	32
in their hands	32
but i do	32
you not say	32
then we shall	32
of the soil	32
that knowledge is	32
and we have	32
with those who	32
right in saying	32
and the one	32
to be able	32
of the present	32
we had better	31
the reason is	31
the relations of	31
the argument is	31
while he was	31
men of the	31
if you please	31
the distinction between	31
nothing of the	31
in command of	31
not suppose that	31
was able to	31
i am speaking	31
with the same	31
as if it	31
eating and drinking	31
the date of	31
what you mean	31
or to be	31
that the art	31
to the intent	31
and the laws	31
can be more	31
and the more	31
was one of	31
to him that	31
let us consider	31
of socrates and	31
the opinions of	31
last of all	31
on the point	31
to the sea	31
but as the	31
body of the	31
of this kind	31
of his friends	31
from one to	31
you imagine that	31
will not the	31
not know the	31
hope that you	31
after they had	31
for us to	31
to listen to	31
himself to the	31
in time of	31
or to the	31
on the left	31
say that we	31
i cannot say	31
the division of	31
that which you	31
you are saying	31
in process of	31
you would be	31
is that he	31
is or is	31
view to the	31
will have a	31
the genuineness of	31
in his book	31
and of this	31
is other than	31
in which all	31
to him by	31
in the third	31
are ready to	31
not wish to	31
the education of	31
of the evil	31
of knowledge and	31
might have been	31
of the poets	31
into the nature	31
and has not	31
and therefore we	31
is the very	31
to make them	31
and the great	31
went to the	31
will be of	31
be described as	31
of the allies	31
the purpose of	31
is a sort	31
are quite right	31
the daughter of	31
the attempt to	30
should be the	30
as i said	30
of the sort	30
to play the	30
union of the	30
such a state	30
in the meane	30
from the earth	30
and in that	30
of those that	30
figure of the	30
for if they	30
was not the	30
the charge of	30
sort of thing	30
if we were	30
you mean that	30
the knowledge which	30
at the present	30
the position of	30
the land of	30
of the water	30
is due to	30
at the hands	30
the lacedaemonians and	30
in the market	30
over to the	30
there is something	30
it would have	30
caught sight of	30
in no wise	30
the island of	30
will be found	30
or that he	30
of the common	30
and if this	30
far as i	30
that you do	30
my dear friend	30
at the very	30
to give him	30
there was an	30
as if the	30
me in the	30
of the ideas	30
the meane season	30
of the athenian	30
of a king	30
if he does	30
there are three	30
the speech of	30
in the house	30
principle of the	30
which is given	30
imagine that the	30
is found in	30
both in the	30
said that he	30
belongs to the	30
we shall not	30
is capable of	30
the question of	30
as though he	30
that you and	30
they began to	30
you have been	30
and the two	30
by which we	30
him in his	30
the better of	30
even if he	30
the inhabitants of	30
and the men	30
far as possible	30
the right way	30
as for example	30
in the pursuit	30
the consideration of	30
him with the	30
there is such	30
but it was	30
that the earth	30
of the thebans	30
figures of speech	30
is the more	30
that such a	30
man in the	30
one which is	30
must we not	30
the ruin of	30
what is good	30
neither of them	30
even to the	30
when he saw	30
and so i	30
the idea that	30
and you are	30
the remainder of	30
well as to	30
but he will	30
all the more	30
what they are	30
art of rhetoric	30
and also of	30
he is always	30
the state and	30
to each of	30
seem to me	30
is true of	30
who are in	30
it might be	30
words of the	30
he has to	30
and therefore they	30
the principles of	30
in the face	30
separated from the	30
truth of the	30
you mean by	29
what we are	29
believe that you	29
for the rest	29
for there are	29
them with the	29
forms of government	29
therefore it is	29
it will not	29
in which a	29
what is most	29
and that it	29
that one of	29
of one who	29
was that the	29
at which the	29
they were all	29
have come to	29
man of the	29
if they have	29
we know that	29
it is called	29
be a great	29
is possible to	29
difference between the	29
when any one	29
but now the	29
to the people	29
for this is	29
part of it	29
in obedience to	29
the strength of	29
and tell me	29
of the stars	29
which has the	29
is not one	29
of the general	29
be no doubt	29
you are in	29
was the first	29
the god of	29
them in their	29
that he can	29
the gods are	29
but i must	29
he might be	29
what he knows	29
know all things	29
appears to have	29
is he not	29
you will see	29
to the best	29
and i would	29
the fact is	29
to any other	29
none of them	29
who have the	29
by benjamin jowett	29
in some other	29
that may be	29
thing which he	29
capable of being	29
far as he	29
after this the	29
you want to	29
they may have	29
the approach of	29
can be taught	29
translated by benjamin	29
the dialogues of	29
it as a	29
can it be	29
it not be	29
yet it is	29
to the good	29
circle of the	29
to prevent the	29
together with the	29
every part of	29
which can be	29
does he not	29
in the company	29
the region of	29
the advantage of	29
to be that	29
than the others	29
centre of the	29
cease to be	29
we seem to	29
instead of the	29
in the earth	29
to make him	29
to begin with	29
are unable to	29
to meet him	29
for the present	29
not for the	29
but the other	29
you say is	29
come into being	29
the earth is	29
partake of the	29
if the one	29
the quality of	29
i think not	29
motions of the	29
of what i	29
form of government	29
and would not	29
under the influence	29
the citizens of	29
and yet they	29
it is very	29
how would you	29
an element of	29
that i can	29
at first sight	29
something which is	29
this sort of	29
to do the	29
the ruler of	29
to me that	29
all that is	28
figure of speech	28
to be no	28
made by the	28
in the direction	28
help of the	28
not be a	28
had not been	28
appeared to be	28
and the things	28
objects of sense	28
what is just	28
in the abstract	28
there was nothing	28
time of the	28
the men who	28
admit that the	28
or do you	28
on either side	28
a portion of	28
ought to do	28
who are not	28
you are the	28
by his own	28
i am the	28
care of the	28
well as a	28
i should imagine	28
then he who	28
in the assembly	28
things which we	28
me ask you	28
most of all	28
explanation of the	28
and now let	28
and that in	28
elected by lot	28
some of his	28
life of the	28
had come to	28
of the senses	28
he wished to	28
the wisdom of	28
them by the	28
but we must	28
he should not	28
that to be	28
and no one	28
whom he had	28
if there are	28
doctrine of ideas	28
to us the	28
we may observe	28
what is more	28
of the latter	28
is no other	28
and yet he	28
history of the	28
to the one	28
of the kind	28
like and unlike	28
day and night	28
and the state	28
the place where	28
when we had	28
only of the	28
shall be the	28
the beautiful and	28
are not so	28
nor can we	28
we shall have	28
the foundation of	28
of the question	28
say of the	28
the same in	28
themselves to the	28
which will be	28
into the city	28
which we may	28
that was the	28
father and mother	28
that we had	28
is probable that	28
a few of	28
would never have	28
worthy of the	28
the circle of	28
but he has	28
man is not	28
by him in	28
the point at	28
the soul to	28
which we can	28
thing which is	28
be of good	28
of the battle	28
the same place	28
if he did	28
and at another	28
the tale of	28
and that you	28
to receive a	28
the ideas of	28