This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.
| identifier | question |
|---|---|
| 1232 | Is this king of yours a bad man or a good one? |
| 1232 | Quis eo fuit unquam in partiundis rebus, in definiendis, in explanandis pressior? |
| 1232 | ); Mandragola, prose comedy in five acts, with prologue in verse, 1513; Della lingua( dialogue), 1514; Clizia, comedy in prose, 1515(? |
| 1232 | Being also blamed for eating very dainty foods, he answered:"Thou dost not spend as much as I do?" |
| 1232 | CHAPTER XX-- ARE FORTRESSES, AND MANY OTHER THINGS TO WHICH PRINCES OFTEN RESORT, ADVANTAGEOUS OR HURTFUL? |
| 1232 | How should one best advance to meet him, keeping the ranks? |
| 1232 | If we should wish to retreat, how ought we to pursue?" |
| 1232 | To an envious man who laughed, he said:"Do you laugh because you are successful or because another is unfortunate?" |
| 1232 | Upon this a question arises: whether it be better to be loved than feared or feared than loved? |
| 1232 | What Italian would refuse him homage? |
| 1232 | What door would be closed to him? |
| 1232 | What envy would hinder him? |
| 1232 | Who would refuse obedience to him? |
| 1232 | asked Castruccio, and was told that he was a good one, whereupon he said,"Why should you suggest that I should be afraid of a good man?" |
| 33111 | And if her husband adopts her as his child into his family, how can she remain separated from his gens?" |
| 33111 | And if it was the duty of married couples to love one another, was it not just as much the duty of lovers to marry each other and nobody else? |
| 33111 | And was it not Morgan who finally had to set him free? |
| 33111 | And who had it above all others? |
| 33111 | But outside of which gens? |
| 33111 | But what good did protection do to the clients? |
| 33111 | But what will be added? |
| 33111 | But who was the owner of this new wealth? |
| 33111 | Can prostitution disappear without engulfing at the same time monogamy? |
| 33111 | Did not the two young people who were to be coupled together have the right freely to dispose of themselves, of their bodies and the organs of these? |
| 33111 | For was not the same Professor Giraud- Teulon still wandering about aimlessly in the maze of McLennan''s exogamy in 1874( Origines de la famille)? |
| 33111 | How can this be explained? |
| 33111 | How could love have a chance to decide the question of marriage in the last instance under such conditions? |
| 33111 | How did this agree with the prevailing practice of match- making? |
| 33111 | How did this"robber marriage"originate? |
| 33111 | If, however, an exception is to be made, who is so well entitled to authorize her as her first husband who bequeathed his property to her? |
| 33111 | If, however, perfect freedom of decision is demanded for all other contracts, why not for this one? |
| 33111 | McLennan further asks: Whence this custom of exogamy? |
| 33111 | Since monogamy was caused by economic conditions, will it disappear when these causes are abolished? |
| 33111 | Stood not the right of lovers higher than the right of parents, relatives and other customary marriage brokers and matrimonial agents? |
| 33111 | They could have borne with the German, but an American? |
| 33111 | Was it an innate magic power of the German race, as our jingo historians would have it? |
| 33111 | We not only ask:"Was it legal or illegal?" |
| 33111 | What becomes of this group of kinship when it constitutes itself a separate group, distinct from similar groups in the same tribe? |
| 33111 | What constitutes an Indian tribe in America? |
| 33111 | What does the term"unrestricted sexual intercourse"mean? |
| 33111 | What is more natural than that this property should remain in the gens and that she should be obliged to marry a gentile of her husband and no other? |
| 33111 | What though this was done at first in a half- conscious way and, moreover, in a religious disguise? |
| 33111 | What was the mysterious charm by which the Germans infused a new life into decrepit Europe? |
| 33111 | What was to be done? |
| 33111 | Whence this reserve? |
| 33111 | Why do the Erinyes persecute him and not her who is far more guilty? |
| 33111 | as discussed between Maurer and Waitz, but"What was the form of that collective property?" |
| 33111 | but also:"Was it caused by mutual love or not?" |
| 3207 | If I will that he tarry till I come, what is that to thee? |
| 3207 | Knew ye not that wee shall judge the Angels? |
| 3207 | Men and Brethren what shall we doe? |
| 3207 | Not to beleeve every Spirit, but to try the Spirits whether they are of God, because many false Prophets are gone out into the world? |
| 3207 | See( saith the Eunuch) here is water, what doth hinder me to be baptized? 3207 Shall I come unto you with a Rod, or in love, and the spirit of lenity?" |
| 3207 | They went about to kill him,the people answered,"Thou hast a Devill, who goeth about to kill thee?" |
| 3207 | What shall I doe to inherit eternall life? |
| 3207 | What shall they doe which are Baptized for the dead, if the dead rise not at all? 3207 Which way went the Spirit of the Lord from me to speak to thee?" |
| 3207 | Who is hee that overcommeth the world, but he that beleeveth that Jesus is the Son of God? |
| 3207 | Who made mee a Judge, or Divider over you? |
| 3207 | Who told thee that thou wast naked? 3207 14,15. of the same Chapter)How shall they beleeve in him of whom they have not heard? |
| 3207 | And Job, how earnestly does he expostulate with God, for the many Afflictions he suffered, notwithstanding his Righteousnesse? |
| 3207 | And To What Laws But what Commandements are those that God hath given us? |
| 3207 | And if it be further asked, What if wee bee commanded by our lawfull Prince, to say with our tongue, wee beleeve not; must we obey such command? |
| 3207 | And in case a Subject be forbidden by the Civill Soveraign to professe some of those his opinions, upon what grounds can he disobey? |
| 3207 | And thereupon God saith,"Hast thou eaten,& c."as if he should say, doest thou that owest me obedience, take upon thee to judge of my Commandements? |
| 3207 | And why are not also the Precepts of good Physitians, so many Laws? |
| 3207 | Are all those Laws which were given to the Jews by the hand of Moses, the Commandements of God? |
| 3207 | Are there not therefore Spirits, that neither have Bodies, nor are meer Imaginations? |
| 3207 | But Cui Bono? |
| 3207 | But a man may here again ask, When the Prophet hath foretold a thing, how shal we know whether it will come to passe or not? |
| 3207 | But are not( may some men say) the Universities of England learned enough already to do that? |
| 3207 | But if Teaching be the cause of Faith, why doe not all beleeve? |
| 3207 | But man dyeth, and wasteth away, yea, man giveth up the Ghost, and where is he?" |
| 3207 | But then what shall we answer to our Saviours saying,"Whosoever denyeth me before men, I will deny him before my Father which is in Heaven?" |
| 3207 | But this Authority of man to declare what be these Positive Lawes of God, how can it be known? |
| 3207 | But what is a good Law? |
| 3207 | But what is it to Dip a man into the water in the name of any thing? |
| 3207 | But what reason is there for it? |
| 3207 | But what then can bee the meaning of those our Saviours words? |
| 3207 | But when is it, that the heavens shall be no more? |
| 3207 | But who are those now that are sent by Christ, but such as are ordained Pastors by lawfull Authority? |
| 3207 | But who is there, that reading this Text, can say, this stile of the Apostles may not as properly be used in giving Counsell, as in making Laws? |
| 3207 | But why then( will some object) doth our Saviour interpose these words,"Thou art Peter"? |
| 3207 | Can any man think that God is served with such absurdities? |
| 3207 | Christian Kings may erre in deducing a Consequence, but who shall Judge? |
| 3207 | Do not ye judg them that are within?" |
| 3207 | Does he not there as much accuse mankind by his actions, as I do by my words? |
| 3207 | For how shall a man know the Infallibility of the Church, but by knowing first the Infallibility of the Scripture? |
| 3207 | For if the Supreme King, have not his Regall Power in this world; by what authority can obedience be required to his Officers? |
| 3207 | For in a Discourse of our present civill warre, what could seem more impertinent, than to ask( as one did) what was the value of a Roman Penny? |
| 3207 | For what argument of Madnesse can there be greater, than to clamour, strike, and throw stones at our best friends? |
| 3207 | For what have I to do to judg them that are without? |
| 3207 | For what is it for men to excommunicate their lawful King, but to keep him from all places of Gods publique Service in his own Kingdom? |
| 3207 | For who is so stupid, as both to mistake in Geometry, and also to persist in it, when another detects his error to him? |
| 3207 | For who is there, that beleeving this to be true, will not readily obey him in whatsoever he commands? |
| 3207 | For who will endeavour to obey the Laws, if he expect Obedience to be Powred or Blown into him? |
| 3207 | How then could his words, or actions bee seditious, or tend to the overthrow of their then Civill Government? |
| 3207 | How then could the Jewes fall into this opinion of possession? |
| 3207 | If S. Paul, what needed he to quote any places to prove his doctrine? |
| 3207 | If one Prophet deceive another, what certainty is there of knowing the will of God, by other way than that of Reason? |
| 3207 | If then this Kingdome were to come at the Resurrection of Christ, why is it said,"some of them"rather than all? |
| 3207 | If these Jews of Thessalonica were not, who else was the Judge of what S. Paul alledged out of Scripture? |
| 3207 | If they be not, what others are so, besides the Law of Nature? |
| 3207 | If they bee, why are not Christians taught to obey them? |
| 3207 | In what court should they sue for it, who had no Tribunalls? |
| 3207 | Is it because such opinions are contrary to true Religion? |
| 3207 | Is it because they be contrary to the Religion established? |
| 3207 | Is it because they tend to disorder in Government, as countenancing Rebellion, or Sedition? |
| 3207 | Is not this full Power, both Temporall and Spirituall, as they call it, that would divide it? |
| 3207 | Of Martyrs But what then shall we say of all those Martyrs we read of in the History of the Church, that they have needlessely cast away their lives? |
| 3207 | Or how can a man beleeve, that Jesus is the King that shall reign eternally, unlesse hee beleeve him also risen again from the dead? |
| 3207 | Or if they had Arbitrators amongst themselves, who should execute their Judgments, when they had no power to arme their Officers? |
| 3207 | Or who will not obey a Priest, that can make God, rather than his Soveraign; nay than God himselfe? |
| 3207 | Or who, that is in fear of Ghosts, will not bear great respect to those that can make the Holy Water, that drives them from him? |
| 3207 | Shall a private man Judge, when the question is of his own obedience? |
| 3207 | Shall not all Judicature appertain to Christ, and his Apostles? |
| 3207 | Shall we say they did not onely obey, but also teach what they meant not, for want of strength? |
| 3207 | That Subjects may be freed from their Alleageance, if by the Court of Rome, the King be judged an Heretique? |
| 3207 | That a King( as Chilperique of France) may be deposed by a Pope( as Pope Zachary,) for no cause; and his Kingdome given to one of his Subjects? |
| 3207 | That a King, if he be a Priest, can not Marry? |
| 3207 | That the Clergy, and Regulars, in what Country soever, shall be exempt from the Jurisdiction of their King, in cases criminall? |
| 3207 | That whether a Prince be born in lawfull Marriage, or not, must be judged by Authority from Rome? |
| 3207 | The Kingdome of God is gotten by violence; but what if it could be gotten by unjust violence? |
| 3207 | The Prophet David argueth thus,"Shall he that made the eye, not see? |
| 3207 | The Schoole Of Graecians Unprofitable But what has been the Utility of those Schools? |
| 3207 | Upon what ground, but on this submission of their own,"Speak thou to us, and we will heare thee; but let not God speak to us, lest we dye?" |
| 3207 | What Profit did they expect from it? |
| 3207 | What is Baptisme? |
| 3207 | What is that Condensed, and Rarefied? |
| 3207 | When men write whole volumes of such stuffe, are they not Mad, or intend to make others so? |
| 3207 | Why Our Saviour Controlled It Not Which doctrine if it be not true, why( may some say) did not our Saviour contradict it, and teach the Contrary? |
| 3207 | and How Can He Be Bound To Obey Them? |
| 3207 | and after it was sold, was it not in thy power?" |
| 3207 | and how shall they Preach, except they be sent?" |
| 3207 | and how shall they hear without a Preacher? |
| 3207 | and such diversity of ways in running to the same mark, Felicity, if it be not Night amongst us, or at least a Mist? |
| 3207 | and who are lawfully ordained, that are not ordained by the Soveraign Pastor? |
| 3207 | and who is ordained by the Soveraign Pastor in a Christian Common- wealth, that is not ordained by the authority of the Soveraign thereof? |
| 3207 | and with force to resist him, when he with force endeavoureth to correct them? |
| 3207 | can Diseases heare? |
| 3207 | did not one of the two, St. Peter, or St. Paul erre in a superstructure, when St. Paul withstood St. Peter to his face? |
| 3207 | goeth to war at his own charges? |
| 3207 | had said to Martha,"Beleevest thou this?" |
| 3207 | hast thou eaten of the tree, of which I commanded thee thou shouldest not eat?" |
| 3207 | he asked them all again,( not Peter onely)"Whom say yee that I am?" |
| 3207 | nay why does he use on diverse occasions, such forms of speech as seem to confirm it? |
| 3207 | or can there be a corporeall Spirit in a Body of Flesh and Bone, full already of vitall and animall Spirits? |
| 3207 | or he that made the ear, not hear?" |
| 3207 | or if the Pope, or an Apostle Judge, may he not erre in deducing of a consequence? |
| 3207 | or is it you will undertake to teach the Universities? |
| 3207 | or shall any man Judg but he that is appointed thereto by the Church, that is, by the Civill Soveraign that representeth it? |
| 3207 | or that beleeves the Law can hurt him; that is, Words, and Paper, without the Hands, and Swords of men? |
| 3207 | or when I have preached, shall not I answer their doubts, and expound the Scriptures to them; that is shall I not Teach? |
| 3207 | or who feedeth a flock, and eatheth not of the milke of the flock?" |
| 3207 | such stumbling at every little asperity of their own fortune, and every little eminence of that of other men? |
| 3207 | to have rebuked the winds? |
| 3207 | to rebuke a Fever? |
| 3207 | was a Prophet; but some of the company asked Jehu,"What came that mad- man for?" |
| 3207 | was it not thine? |
| 3207 | were it against Reason so to get it, when it is impossible to receive hurt by it? |
| 3207 | what Science is there at this day acquired by their Readings and Disputings? |
| 3207 | why also are they Baptized for the dead?" |
| 3207 | would have it) at the Resurrection; what reason is there for Christians ever since the Resurrection to say in their prayers,"Let thy Kingdome Come"? |
| 14988 | Ay,says Diagoras,"I see those who were saved, but where are those painted who were shipwrecked?" |
| 14988 | How am I then injured by being torn by those animals, if I have no sensation? |
| 14988 | How can I, when I do not know how learned or how good a man he is? |
| 14988 | How can you do that,they answer,"for you will not perceive them?" |
| 14988 | Is Archelaus, then, miserable? |
| 14988 | What are they? |
| 14988 | What do you mean? |
| 14988 | What less than this,says Aristotle,"could be inscribed on the tomb, not of a king, but an ox?" |
| 14988 | You can not, then, pronounce of the great king of the Persians whether he is happy or not? |
| 14988 | After all, what kind of a Deity must that be who is not graced with one single virtue, if we should succeed in forming this idea of such a one? |
| 14988 | Am I superior to Plato in eloquence? |
| 14988 | And Africanus boasts, Who, from beyond Mæotis to the place Where the sun rises, deeds like mine can trace? |
| 14988 | And as I continued to observe the earth with great attention, How long, I pray you, said Africanus, will your mind be fixed on that object? |
| 14988 | And as to other things, do not Epicurus and the rest of the philosophers seem sufficiently prepared? |
| 14988 | And as to the men, what shall I say? |
| 14988 | And can you, then, refuse to acknowledge also Codrus, and many others who shed their blood for the preservation of their country? |
| 14988 | And do we not see what the Lacedæmonians provide in their Phiditia? |
| 14988 | And do you set bounds to vice? |
| 14988 | And does it become a philosopher to boast that he is not afraid of these things, and that he has discovered them to be false? |
| 14988 | And if Hecate is a Goddess, how can you refuse that rank to the Eumenides? |
| 14988 | And if that really is the case-- for I say nothing either way-- what is there agreeable or glorious in it? |
| 14988 | And if the constant course of future time is to resemble that night, who is happier than I am? |
| 14988 | And if these are the effects of virtue, why can not virtue itself make men happy? |
| 14988 | And if they are admitted, what reason have we to reject the Gods of the barbarians? |
| 14988 | And in this state of things where can the evil be, since death has no connection with either the living or the dead? |
| 14988 | And is not the art of the soothsayers divine? |
| 14988 | And must not every one who sees what innumerable instances of the same kind there are confess the existence of the Gods? |
| 14988 | And shall not the great man found laws, institutions, and a republic? |
| 14988 | And should you observe any one of your friends under affliction, would you rather prescribe him a sturgeon than a treatise of Socrates? |
| 14988 | And thus there will be something better than a happy life: but what can be more absurd than such an assertion? |
| 14988 | And to what purpose? |
| 14988 | And what are those things of more consequence? |
| 14988 | And what is it that constitutes the happiness which you assert that he enjoys? |
| 14988 | And when it is thus explained, what can a warrior, a commander, or an orator want more? |
| 14988 | And where do the multitude of Gods dwell, if heaven itself is a Deity? |
| 14988 | And wherein doth poverty prevent us from being happy? |
| 14988 | And who is there whom pain may not befall? |
| 14988 | And whose images are they? |
| 14988 | And why should I be uneasy it I were to expect that some nation might possess itself of this city ten thousand years hence? |
| 14988 | And why should we worship them from an admiration only of that nature in which we can behold nothing excellent? |
| 14988 | And why so? |
| 14988 | And, again, how are we to conceive how much it is able to contain? |
| 14988 | Anything sudden or unforeseen? |
| 14988 | Are any of them hook- nosed, flap- eared, beetle- browed, or jolt- headed, as some of us are? |
| 14988 | Are not their opinions subversive of all religion? |
| 14988 | Are these parts necessary to immortality? |
| 14988 | Are these the good things which remove the most afflicting grief? |
| 14988 | Are these your words or not? |
| 14988 | Are they afraid of any attacks or blows? |
| 14988 | Are they all alike in the face? |
| 14988 | Are they conducive to the existence of the Deity? |
| 14988 | Are we to suppose the divine seed fell from heaven upon earth, and that men sprung up in the likeness of their celestial sires? |
| 14988 | Are we, then, to attribute the first of these characteristics to animals? |
| 14988 | Are you able to tell? |
| 14988 | Are you not acquainted with the first principles of logic? |
| 14988 | As to the beasts, do they not bear cold and hunger, running about in woods, and on mountains and deserts? |
| 14988 | As to the natural fortifications of Rome, who is so negligent and unobservant as not to have them depicted and deeply stamped on his memory? |
| 14988 | As, therefore, it is plain that what is moved by itself must be eternal, who will deny that this is the general condition and nature of minds? |
| 14988 | Besides, how can the world move itself, if it wants a body? |
| 14988 | Besides, how could that Deity, if it is nothing but soul, be mixed with, or infused into, the world? |
| 14988 | Besides, is not everything that had a beginning subject to mortality? |
| 14988 | Besides, what piety is due to a being from whom you receive nothing? |
| 14988 | But I ask you if I have effected anything or nothing in the preceding days? |
| 14988 | But I would demand of you both, why these world- builders started up so suddenly, and lay dormant for so many ages? |
| 14988 | But among men, do we not see a disparity of manners in persons very much alike, and a similitude of manners in persons unlike? |
| 14988 | But are any of these miserable now? |
| 14988 | But can not we have the pleasure of hearing you resume it, or are we come too late? |
| 14988 | But could not the Deity have assisted and preserved those eminent cities? |
| 14988 | But do not you, who are so great an adept in physics, see what a soothing flatterer, what a sort of procuress, nature is to herself? |
| 14988 | But do we imagine that he was afterward delighted with that variety with which we see the heaven and earth adorned? |
| 14988 | But do you mean, said Tubero, that he dared to speak thus to men almost entirely uneducated and ignorant? |
| 14988 | But do you really imagine them to be such? |
| 14988 | But do you think they were all madmen who thought that a Deity could by some possibility exist without hands and feet? |
| 14988 | But does your Epicurus( for I had rather contend with him than with you) say anything that is worthy the name of philosophy, or even of common- sense? |
| 14988 | But how can that be miserable for one which all must of necessity undergo? |
| 14988 | But how can wisdom reside in such shapes? |
| 14988 | But how can you assert that the Gods do not enter into all the little circumstances of life, and yet hold that they distribute dreams among men? |
| 14988 | But how does all this face of things arise from atomic corpuscles? |
| 14988 | But how does he speak on these subjects? |
| 14988 | But how is it that you take it for granted that life is nothing but fire? |
| 14988 | But how will any one be enabled to bear his misfortunes the better by knowing that it is unavoidable that such things should happen to man? |
| 14988 | But how will you get rid of the objections which Carneades made? |
| 14988 | But if a concourse of atoms can make a world, why not a porch, a temple, a house, a city, which are works of less labor and difficulty? |
| 14988 | But if it does not ease our pain, why should we debase ourselves to no purpose? |
| 14988 | But if their doctrine be true, of what avail is piety, sanctity, or religion? |
| 14988 | But if understanding, faith, virtue, and concord reside in human kind, how could they come on earth, unless from heaven? |
| 14988 | But if you decline those opinions, why should a single form disturb you? |
| 14988 | But if you think Latona a Goddess, how can you avoid admitting Hecate to be one also, who was the daughter of Asteria, Latona''s sister? |
| 14988 | But is that the truth? |
| 14988 | But it is not necessary at present to go through the whole: the question is, to what point are we to advance in order to abate our grief? |
| 14988 | But let us see what she will perform? |
| 14988 | But like what man? |
| 14988 | But must they, for that reason, be all eternal? |
| 14988 | But since the universe contains all particular beings, as well as their seeds, can we say that it is not itself governed by nature? |
| 14988 | But still, what was this extraordinary fortune? |
| 14988 | But suppose we are mistaken as to his pleasure; are we so, too, as to his pain? |
| 14988 | But supposing these were to be allowed, how can the rest be granted, or even so much as understood? |
| 14988 | But the question is, had he died, would he have been taken from good, or from evil? |
| 14988 | But to detract from another''s reputation, or to rival him with that vicious emulation which resembles an enmity, of what use can that conduct be? |
| 14988 | But what age is long, or what is there at all long to a man? |
| 14988 | But what are those degrees by which we are to limit it? |
| 14988 | But what are those images you talk of, or whence do they proceed? |
| 14988 | But what are those more important things about which you say that you are occupied? |
| 14988 | But what are we doing? |
| 14988 | But what can be more internal than the mind? |
| 14988 | But what conception can we possibly have of a Deity who is not eternal? |
| 14988 | But what do you think of those to whom a victory in the Olympic games seemed almost on a par with the ancient consulships of the Roman people? |
| 14988 | But what does the same man say in his funeral oration? |
| 14988 | But what is Chrysippus''s definition? |
| 14988 | But what is it, Epicurus, that you do for them? |
| 14988 | But what is that great and noble work which appears to you to be the effect of a divine mind, and from which you conclude that there are Gods? |
| 14988 | But what is that opinion of Epicharmus? |
| 14988 | But what is that peroration? |
| 14988 | But what is there more effectual to dispel grief than the discovery that it answers no purpose, and has been undergone to no account? |
| 14988 | But what is there of any excellency which has not its difficulty? |
| 14988 | But what life do they attribute to that round Deity? |
| 14988 | But what occasion is there to animadvert on the opinions of individuals, when we may observe whole nations to fall into all sorts of errors? |
| 14988 | But what occasion is there to philosophize here in a matter with which we see that philosophy is but little concerned? |
| 14988 | But what pleasures can they enjoy? |
| 14988 | But what said that chief of the Argonauts in tragedy? |
| 14988 | But what sense can the air have? |
| 14988 | But what shall I say of human reason? |
| 14988 | But what signifies that, if his defects were beauties to Catulus? |
| 14988 | But what think you of those whose mothers were Goddesses? |
| 14988 | But when virtue governs the Commonwealth, what can be more glorious? |
| 14988 | But whence comes that divination? |
| 14988 | But where is truth? |
| 14988 | But who can with correctness speak in praise of a mediocrity of evils? |
| 14988 | But who ever thanked the Gods that he was a good man? |
| 14988 | But why are we angry with the poets? |
| 14988 | But why are we to add many more Gods? |
| 14988 | But why do I mention Socrates, or Theramenes, men distinguished by the glory of virtue and wisdom? |
| 14988 | But why was not man endued with a reason incapable of producing any crimes? |
| 14988 | But would any one say of us, who do exist, that we want horns or wings? |
| 14988 | But would it not have been better that these inhumanities had been prevented than that the author of them should be punished afterward? |
| 14988 | But, do you not see how much harm is done by poets? |
| 14988 | But, indeed, who can dispute the antiquity of philosophy, either in fact or name? |
| 14988 | Can any one contradict himself more? |
| 14988 | Can any one in whom there is lust or desire be otherwise than libidinous or desirous? |
| 14988 | Can anything be natural that is against reason? |
| 14988 | Can anything show stupidity in a greater degree? |
| 14988 | Can he who does not exist be in need of anything? |
| 14988 | Can madness be of any use? |
| 14988 | Can there be any doubt that whatever may be lost can not be properly classed in the number of those things which complete a happy life? |
| 14988 | Can there be any glory or excellence in that nature which only contemplates its own happiness, and neither will do, nor does, nor ever did anything? |
| 14988 | Can we suppose any of them to be squint- eyed, or even to have a cast in the eye? |
| 14988 | Can we, then, think that this plentiful fountain of evil sprung from the immortal Gods? |
| 14988 | Can you deny, my Lælius, that this is a fair definition of a democracy, where the people are all in all, and where the people constitute the State? |
| 14988 | Can you, then, call yourself a brave man, of a great soul, endued with patience and steadiness above the frowns of fortune? |
| 14988 | Can you, then, think, after this plain refutation, that there is need to employ more subtle reasonings? |
| 14988 | Could he, then, be happy who occasioned the death of these men? |
| 14988 | Could the Scythian Anacharsis[69] disregard money, and shall not our philosophers be able to do so? |
| 14988 | Could the different courses of the stars be preserved by the uniform movement of the whole heaven? |
| 14988 | Could the earth at one season be adorned with flowers, at another be covered with snow? |
| 14988 | Could the flux and reflux of the sea and the height of the tides be affected by the increase or wane of the moon? |
| 14988 | Could these things subsist, I say, in such a harmony of all the parts of the universe without the continued influence of a divine spirit? |
| 14988 | Did he not follow his philosophical studies with the greatest satisfaction at Athens, although he was banished? |
| 14988 | Did not his colleague Junius, in the same war, lose his fleet in a tempest by disregarding the auspices? |
| 14988 | Did not they plainly deny the very essence of a Deity? |
| 14988 | Did not this grave and wise man sufficiently show that the public revenue was dissipated by the Sempronian law? |
| 14988 | Did she avoid labor? |
| 14988 | Did you ever observe anything like this, Epicurus? |
| 14988 | Did you ever see any world but this? |
| 14988 | Did you, then, say that it was your opinion that such a man was as naturally liable to perturbation as the sea is exposed to winds? |
| 14988 | Do I explain your opinion rightly? |
| 14988 | Do I talk of their men? |
| 14988 | Do not the Egyptians esteem their sacred bull, their Apis, as a Deity? |
| 14988 | Do not they put their names to those very books which they write on the contempt of glory? |
| 14988 | Do they not hate every virtue that distinguishes itself? |
| 14988 | Do those grandiloquent gentlemen state anything better than Epicurus in opposition to these two things which distress us the most? |
| 14988 | Do we look, then, on the libidinous, the angry, the anxious, and the timid man, as persons of wisdom, of excellence? |
| 14988 | Do we not observe that where those exercises called gymnastic are in esteem, those who enter the lists never concern themselves about dangers? |
| 14988 | Do you admit this-- that souls either exist after death, or else that they also perish at the moment of death? |
| 14988 | Do you believe an eagle, a lion, or a dolphin prefers any shape to its own? |
| 14988 | Do you believe that they thought that their names should not continue beyond their lives? |
| 14988 | Do you commit your affairs to the hands of many persons? |
| 14988 | Do you conceive him to have the least skill in natural philosophy who is capable of thinking anything to be everlasting that had a beginning? |
| 14988 | Do you imagine that Epaminondas groaned when he perceived that his life was flowing out with his blood? |
| 14988 | Do you imagine that I am angry when in pleading I use any extraordinary vehemence and sharpness? |
| 14988 | Do you intend all the laws indifferently? |
| 14988 | Do you not consider, Balbus, to what lengths your arguments for the divinity of the heaven and the stars will carry you? |
| 14988 | Do you not look upon him as unworthy of his own father''s light? |
| 14988 | Do you observe how he constrains himself? |
| 14988 | Do you see that I have much leisure? |
| 14988 | Do you see that city Carthage, which, though brought under the Roman yoke by me, is now renewing former wars, and can not live in peace? |
| 14988 | Do you suppose if beasts were endowed with reason that every one would not give the prize of beauty to his own species? |
| 14988 | Do you take that print of a horse''s hoof which is now to be seen on a stone at Regillus to be made by Castor''s horse? |
| 14988 | Do you take these for fabulous stories? |
| 14988 | Do you think the Deity is like either me or you? |
| 14988 | Do you think there is any creature on the land or in the sea that is not highly delighted with its own form? |
| 14988 | Do you, then, admit our idea of that governor of a commonwealth to whom we wish to refer everything? |
| 14988 | Do you, then, asked Scipio, believe in nothing which is not before your eyes? |
| 14988 | Do you, then, think that it can befall a wise man to be oppressed with grief, that is to say, with misery? |
| 14988 | Does not Dionysius, then, seem to have declared there can be no happiness for one who is under constant apprehensions? |
| 14988 | Does not Niobe here seem to reason, and by that reasoning to bring all her misfortunes upon herself? |
| 14988 | Does not Old age, though unregarded, still attend On childhood''s pastimes, as the cares of men? |
| 14988 | Does pain annoy us? |
| 14988 | Does the earth bring forth fruit and grain in such excessive abundance and variety for men or for brutes? |
| 14988 | Doth anything come nearer madness than anger? |
| 14988 | Eternal sorrows what avails to shed? |
| 14988 | For how is such a one judged to be best either in learning, sciences, or arts? |
| 14988 | For how without these qualities could it be infinitely perfect? |
| 14988 | For if that last day does not occasion an entire extinction, but a change of abode only, what can be more desirable? |
| 14988 | For let the soul perish as the body: is there any pain, or indeed any feeling at all, in the body after death? |
| 14988 | For piety is only justice towards the Gods; but what right have they to it, when there is no communication whatever between the Gods and men? |
| 14988 | For what can be thought better than the best? |
| 14988 | For what can possibly be more evident than this? |
| 14988 | For what can possibly ever have been put together which can not be dissolved again? |
| 14988 | For what can we pronounce more deplorable than folly? |
| 14988 | For what is Athos or the vast Olympus? |
| 14988 | For what is a republic but an association of rights? |
| 14988 | For what is better and more excellent than goodness and beneficence? |
| 14988 | For what is memory of words and circumstances? |
| 14988 | For what is more unbecoming in a man than to cry like a woman? |
| 14988 | For what is not only more miserable, but more base and sordid, than a man afflicted, weakened, and oppressed with grief? |
| 14988 | For what is that faculty by which we remember? |
| 14988 | For what is that love of friendship? |
| 14988 | For what is there in human knowledge, or the short span of this life, that can appear great to a wise man? |
| 14988 | For what is there in natures of that kind which has the power of memory, understanding, or thought? |
| 14988 | For what is there in this life that can appear great to him who has acquainted himself with eternity and the utmost extent of the universe? |
| 14988 | For what nation, what people are there, who have not, without any learning, a natural idea, or prenotion, of a Deity? |
| 14988 | For what now remains of those antique manners, of which the poet said that our Commonwealth consisted? |
| 14988 | For what shall we say? |
| 14988 | For what should he be concerned for who has not even any sensation? |
| 14988 | For what stronger argument can there be that it is of little use than that some very profound philosophers live in a discreditable manner? |
| 14988 | For what superior force can there be? |
| 14988 | For what was the State of Athens when, during the great Peloponnesian war, she fell under the unjust domination of the thirty tyrants? |
| 14988 | For what-- can such a man be disturbed by fear? |
| 14988 | For whence comes piety, or from whom has religion been derived? |
| 14988 | For who does not see this, that an appetite is the best sauce? |
| 14988 | For who that fears either pain or death, the one of which is always present, the other always impending, can be otherwise than miserable? |
| 14988 | For whom, then, will any one presume to say that the world was made? |
| 14988 | For why should I entreat him to be propitious? |
| 14988 | For why should a woman be disabled from inheriting property? |
| 14988 | For, in the first place, what are the pleasures of which we are deprived by that dreadful thing, blindness? |
| 14988 | For, with respect to him what better authority can we cite than Plato? |
| 14988 | From what would you derive Vejupiter and Vulcan? |
| 14988 | From whence arose those five forms,[83] of which the rest were composed, so aptly contributing to frame the mind and produce the senses? |
| 14988 | Granting, then, everything to be made of atoms, what advantage is that to your argument? |
| 14988 | Had there not been danger, we should say, who would have applied to you? |
| 14988 | Has it not even entered the heavens? |
| 14988 | Has our entrance at all interrupted any conversation of yours? |
| 14988 | Have I invented this? |
| 14988 | Have they any warts? |
| 14988 | Have they no names? |
| 14988 | Have you any grounds of complaint, then, that she recalls it at her pleasure? |
| 14988 | Have you, then, no commendation at all for any kind of democratical government? |
| 14988 | He determines to be miserable: and can any one determine on anything against his will? |
| 14988 | Here some people talk of moderate grief; but if such be natural, what occasion is there for consolation? |
| 14988 | How can anything of this kind befall one to whom nothing is sudden and unforeseen that can happen to man? |
| 14988 | How can he be brave and undaunted, and hold everything as trifles which can befall a man? |
| 14988 | How can it be right that you should voluntarily grieve, rather than take the trouble of acquiring what you want to have? |
| 14988 | How can that divine sense of the firmament be preserved in so rapid a motion? |
| 14988 | How comes it that no one is in love with a deformed young man, or a handsome old one? |
| 14988 | How could the Gods err? |
| 14988 | How could the air, fire, water, and earth pay obedience and submit to the will of the architect? |
| 14988 | How do the beasts live in the fields and in the forests? |
| 14988 | How is it that the very first moment that I choose I can form representations of them in my mind? |
| 14988 | How is it that they come to me, even in my sleep, without being called or sought after? |
| 14988 | How is it when some things do of themselves prevent your grieving at them? |
| 14988 | How much more reasonable is the doctrine of the Stoics, whom you censure? |
| 14988 | How shall we account for this? |
| 14988 | How so? |
| 14988 | How was it with T. Altibutius? |
| 14988 | How we are to behave in bed? |
| 14988 | How, then, can a life be pleasant without prudence and temperance? |
| 14988 | How, then, can we conceive this to be a Deity that makes no use of reason, and is not endowed with any virtue? |
| 14988 | How, therefore, can they be those persons? |
| 14988 | I desire, therefore, to know, Balbus, why this Providence of yours was idle for such an immense space of time? |
| 14988 | I perceive your gradations from happiness to virtue, and from virtue to reason; but how do you come from reason to human form? |
| 14988 | I should be glad to be confuted; for what am I endeavoring at but to clear up truth in every question? |
| 14988 | I would inquire of him which of his family the nephew of Africanus''s brother was like? |
| 14988 | I? |
| 14988 | If I ask, why? |
| 14988 | If I have not faculties for knowing all that I could desire to know, will you not even allow me to make use of those which I have? |
| 14988 | If a just man and a virtuous man is bound to obey the laws, I ask, what laws do you mean? |
| 14988 | If any sentiments, indeed, are communicated without obscurity, what is there that Velleius can understand and Cotta not? |
| 14988 | If he never heard a lecture on these Democritean principles, what lectures did he ever hear? |
| 14988 | If it is not the same, then why did she make the world mortal, and not everlasting, like Plato''s God? |
| 14988 | If it were not so, why should we pray to or adore them? |
| 14988 | If it were not so, why would not a bull become enamored of a mare, or a horse of a cow? |
| 14988 | If it were true, what occasion was there to come so gradually to it? |
| 14988 | If the Gods can exist without corporeal sense, and if there can be a mind without a body, why did he annex a mind to water? |
| 14988 | If the human mind were a Deity, how could it be ignorant of any thing? |
| 14988 | If there are Gods, are nymphs also Goddesses? |
| 14988 | If there be no such thing as a Deity, what is there better than man, since he only is possessed of reason, the most excellent of all things? |
| 14988 | If these are Deities, which we worship and regard as such, why are not Serapis and Isis[255] placed in the same rank? |
| 14988 | If they are Goddesses, are Pans and Satyrs in the same rank? |
| 14988 | If you did not deify one as well as the other, what will become of Ino? |
| 14988 | If you suppose that wisdom governs the State, is it not as well that this wisdom should reside in one monarch as in many nobles? |
| 14988 | If, then, honor and riches have no value, what is there else to be afraid of? |
| 14988 | If, therefore, she neglects whole nations, is it not very probable that she neglects all mankind? |
| 14988 | In afflictions, in labor, in danger? |
| 14988 | In short, how is he happy? |
| 14988 | In the first place, therefore, I ask you, Where is the habitation of your Deity? |
| 14988 | In what manner? |
| 14988 | In what other parts to the north or the south, or where the sun rises and sets, will your names ever be heard? |
| 14988 | In what respect are they superior to these ideas? |
| 14988 | In what was Epicurus happier, living in his own country, than Metrodorus, who lived at Athens? |
| 14988 | In what way, said Lælius, are you going to make me again support your argument? |
| 14988 | In what, therefore, can it be defective, since it is perfect? |
| 14988 | In which, how could I have acted if I had not been consul at the time? |
| 14988 | Is anger inflamed? |
| 14988 | Is any country of barbarians more uncivilized or desolate than India? |
| 14988 | Is he deprived of eyes? |
| 14988 | Is he destitute of children? |
| 14988 | Is he not involved in a very great error? |
| 14988 | Is it because the mere separation of the soul and body can not be effected without pain? |
| 14988 | Is it because you can not be liberal without pity? |
| 14988 | Is it for beasts? |
| 14988 | Is it in your innumerable worlds, some of which are rising, some falling, at every moment of time? |
| 14988 | Is it not easier, then, to find one man of such a spirit as we are inquiring after, than to meet with a whole city of such men? |
| 14988 | Is it not sufficient, if it is not disagreeable? |
| 14988 | Is it possible that you should attain any human applause or glory that is worth the contending for? |
| 14988 | Is it the contempt of honors? |
| 14988 | Is it the same man who calls pain the greatest of all evils? |
| 14988 | Is not a dog like a wolf? |
| 14988 | Is not the decree of the senate concerning Vatienus still subsisting? |
| 14988 | Is not the temple, built by Posthumius in honor of Castor and Pollux, to be seen in the Forum? |
| 14988 | Is not this the case with the people everywhere? |
| 14988 | Is poverty the subject? |
| 14988 | Is she not called Leucothea by the Greeks, and Matuta by us? |
| 14988 | Is that sufficient for beings who are supposed to enjoy all good things and the most supreme felicity? |
| 14988 | Is the face itself of use? |
| 14988 | Is there no natural charity in the dispositions of good men? |
| 14988 | Is there, then, anything that a disturbed mind can do better than one which is calm and steady? |
| 14988 | Is this all? |
| 14988 | Is this that Telamon so highly praised By wondering Greece, at whose sight, like the sun, All others with diminish''d lustre shone? |
| 14988 | It is an important question for us, Which has the most appearance of truth? |
| 14988 | It is reported that Cleanthes on that struck his foot on the ground, and repeated a verse out of the Epigonæ: Amphiaraus, hear''st thou this below? |
| 14988 | It may be said, on the other side, Who is so mad as to grieve of his own accord? |
| 14988 | Lastly, if fortitude is ascribed to the Deity, how does it appear? |
| 14988 | Lastly, what have the principal poets and the most learned men published of themselves in their poems and songs? |
| 14988 | Moreover, how can a good man avoid referring all his actions and all his feelings to the one standard of whether or not it is laudable? |
| 14988 | Moreover, who can think anything in human affairs of brilliant importance who has penetrated this starry empire of the gods? |
| 14988 | Must I now seek for arguments to refute this doctrine seriously? |
| 14988 | Must not the mind, then, when it is puffed up, or distended, be out of order? |
| 14988 | Must we conclude that some Deity appoints and directs these ebbings and flowings to certain fixed times? |
| 14988 | Must we not attribute prudence to a Deity? |
| 14988 | Nay, more; is not the whole of heaven( not to dwell on particulars) almost filled with the offspring of men? |
| 14988 | No beast has more sagacity than an elephant; yet where can you find any of a larger size? |
| 14988 | Nothing is more true, and he says very appropriately, What, are you sane, who at this rate lament? |
| 14988 | Now imagine a Democritus, a Pythagoras, and an Anaxagoras; what kingdom, what riches, would you prefer to their studies and amusements? |
| 14988 | Now what made these men so easy, but their persuasion that grief and lamentation was not becoming in a man? |
| 14988 | Now who that is acquainted with these instances can doubt that this motion of the mind is altogether in opinion and voluntary? |
| 14988 | Now, do you understand what is meant by quasi- body and quasi- blood? |
| 14988 | Now, does it not appear to you that he is here placing the whole of a happy life in virtue alone? |
| 14988 | Now, in what sense do you say there is nothing better than the world? |
| 14988 | Now, let our wise man be considered as protecting the republic; what can be more excellent than such a character? |
| 14988 | Now, that very warlike anger, which is of such service in war, what is the use of it to him when he is at home with his wife, children, and family? |
| 14988 | Now, what disorders can be worse to the body than these two distempers of the mind( for I overlook others), weakness and desire? |
| 14988 | Now, what ignominy can a wise man be affected with( for it is of such a one that I am speaking) who can be guilty of nothing which deserves it? |
| 14988 | Now, what were these inventions? |
| 14988 | Of what use is reason to him? |
| 14988 | Of what value is this philosophy, which, like old women and illiterate men, attributes everything to fate? |
| 14988 | On the other side, what disgrace, what ignominy, would he not submit to that he might avoid pain, when persuaded that it was the greatest of evils? |
| 14988 | Or are they free from imperfections? |
| 14988 | Or can any one be angry without a perturbation of mind? |
| 14988 | Or did Plato''s happiness exceed that of Xenocrates, or Polemo, or Arcesilas? |
| 14988 | Or do you think Æsopus was ever angry when he acted, or Accius was so when he wrote? |
| 14988 | Or for the sake of fools? |
| 14988 | Or how can that nature be called animated which neither regards nor performs anything? |
| 14988 | Or how can you, or any one else, be indebted to him who bestows no benefits? |
| 14988 | Or how, if it is in perpetual self- motion, can it be easy and happy? |
| 14988 | Or is it in your atomical corpuscles, which form such excellent works without the direction of any natural power or reason? |
| 14988 | Or is that city to be valued much that banishes all her good and wise men? |
| 14988 | Or the relations and sons of many other excellent men, whose names there is no occasion to mention? |
| 14988 | Or was Theseus in a passion when he seized on the horns of the Marathonian bull? |
| 14988 | Or were these things made, as you almost assert, by God for the sake of men? |
| 14988 | Or what is there that had a beginning which will not have an end? |
| 14988 | Or what old woman is now to be found so weak and ignorant as to stand in fear of those infernal monsters which once so terrified mankind? |
| 14988 | Or what religion did Prodicus the Chian leave to men, who held that everything beneficial to human life should be numbered among the Gods? |
| 14988 | Or who can think anything connected with mankind long who has learned to estimate the nature of eternity? |
| 14988 | Or would we rather imitate Epicurus? |
| 14988 | Or, if uninterrupted, still how do you prove them to be eternal? |
| 14988 | Ought not such authorities to move you? |
| 14988 | Ought we to contemn Attius Navius''s staff, with which he divided the regions of the vine to find his sow? |
| 14988 | Secondly, What motive is it that stirs him from his place, supposing he ever moves? |
| 14988 | Seeing, then, that it is clear that whatever moves itself is eternal, can there be any doubt that the soul is so? |
| 14988 | Shall Amphiaraus and Tryphonius be called Gods? |
| 14988 | Shall I adore, and bend the suppliant knee, Who scorn their power and doubt their deity? |
| 14988 | Shall I call the sun, the moon, or the sky a Deity? |
| 14988 | Shall I immediately crowd all my sails? |
| 14988 | Shall I superficially go over what I said before, that my discourse may have a greater scope? |
| 14988 | Shall Tantalus''unhappy offspring know No end, no close, of this long scene of woe? |
| 14988 | Shall a wise man be afraid of pain? |
| 14988 | Shall men not be able to bear what boys do? |
| 14988 | Shall musicians compose their tunes to their own tastes? |
| 14988 | Shall the Deity, then, have a tongue, and not speak-- teeth, palate, and jaws, though he will have no use for them? |
| 14988 | Shall the happy life of a wise and consistent man succumb to this? |
| 14988 | Shall the industrious husbandman, then, plant trees the fruit of which he shall never see? |
| 14988 | Shall the members which nature has given to the body for the sake of generation be useless to the Deity? |
| 14988 | Shall the world be possessed of every other perfection, and be destitute of this one, which is the most important and valuable of all? |
| 14988 | Shall virtue, then, yield to this? |
| 14988 | Shall we give, therefore, any credit to Pauæstius, when he dissents from his master, Plato? |
| 14988 | Shall we imagine that there is a kind of measure in the soul, into which, as into a vessel, all that we remember is poured? |
| 14988 | Shall we imagine the soul to receive impressions like wax, and memory to be marks of the impressions made on the soul? |
| 14988 | Shall we not then allow the Gods to have these perfections, since we worship the sacred and august images of them? |
| 14988 | Shall we say, then, that madness has its use? |
| 14988 | Shall we, then, prefer determining between them, or shall we return to our subject? |
| 14988 | Shall we, therefore, receive a lame Deity because we have such an account of him? |
| 14988 | Shall, then, a veteran soldier be able to behave in this manner, and shall a wise and learned man not be able? |
| 14988 | She turn''d me out- of- doors; she sends for me back again; Shall I go? |
| 14988 | Should Pythagoras, Socrates, or Plato say to me, Why are you dejected or sad? |
| 14988 | Should it be asked, why not? |
| 14988 | Should you ask what its nature is? |
| 14988 | Socrates, in Xenophon, asks,"Whence had man his understanding, if there was none in the world?" |
| 14988 | Still, you would not be liable to punishment; for who could prove that you had known? |
| 14988 | Suppose that we allow that to be without pain is the chief good? |
| 14988 | Supposing he is so, would his happiness be less perfect if he had not two feet? |
| 14988 | Take away this, and who would be so mad as to spend his life amidst toils and dangers? |
| 14988 | That indeed is absurd; for how shall we form any idea of the bottom, or of the shape or fashion of such a soul as that? |
| 14988 | That of nature? |
| 14988 | The flights and notes of birds? |
| 14988 | Then Lælius asked: But what difference is there, I should like to know, between the one and the many, if justice exists equally in many? |
| 14988 | Then Mucius said: What, then, do you consider, my Lælius, should be our best arguments in endeavoring to bring about the object of your wishes? |
| 14988 | Then Tubero said: I do not mean to disagree with you, Lælius; but, pray, what do you call more important studies? |
| 14988 | Then said Furius, What is it that you are about? |
| 14988 | Therefore, as fear with them, prevailed over grief, can not reason and true philosophy have the same effect with a wise man? |
| 14988 | Therefore, when he had set off the riches of Priam to the best advantage, which had the appearance of a long continuance, what does he add? |
| 14988 | This is not only a weak, but a false, argument; for, first of all, how do you know the opinions of all nations? |
| 14988 | Though_ Sol_( the sun) is so called, you say, because he is_ solus_( single); yet how many suns do theologists mention? |
| 14988 | Thus reasons Carneades; not with any design to destroy the existence of the Gods( for what would less become a philosopher? |
| 14988 | Thy aid, O Venus, why should I invoke? |
| 14988 | To judge whom? |
| 14988 | To what length now will not anger go? |
| 14988 | To whom is owing that knowledge from the entrails of beasts? |
| 14988 | V._ A._ Should this be the case, is it not to be feared that you are dressing up philosophy in false colors? |
| 14988 | Was Romulus, then, think you, king of a barbarous people? |
| 14988 | Was it for the wise? |
| 14988 | Was it, then, an unwise act in him to prefer the liberty of banishment to slavery at home? |
| 14988 | Was there no evil in what afflicted Alcibiades thus? |
| 14988 | We grant you this; but where is the similitude? |
| 14988 | We must drive away this grief of hers: how is that to be done? |
| 14988 | We should assist her, for she looks out for help: Where shall I now apply, where seek support? |
| 14988 | We that are alive, are we not wretched, seeing we must die? |
| 14988 | Were not that the case, why should the Stoics say so much on that question, Whether virtue was abundantly sufficient to a happy life? |
| 14988 | What Hector? |
| 14988 | What advantage, then, is the knowledge of futurity to us, or how does it assist us to guard against impending evils, since it will come inevitably? |
| 14988 | What and how various are the kinds of animals, tame or wild? |
| 14988 | What are the characters of the words, what of the facts themselves? |
| 14988 | What are the notions of you philosophers? |
| 14988 | What are the poet''s views but to be ennobled after death? |
| 14988 | What are those good things? |
| 14988 | What artificer but nature, whose direction is incomparable, could have exhibited so much ingenuity in the formation of the senses? |
| 14988 | What being is there but a God superior to man? |
| 14988 | What bounds can you set to the value of conversing with Orpheus, and Musæus, and Homer, and Hesiod? |
| 14988 | What can I say to these definitions? |
| 14988 | What can be more childish than to assert that there are no such creatures as are generated in the Red Sea or in India? |
| 14988 | What can be wanting to such a life as this to make it more happy than it is? |
| 14988 | What can make a worse appearance than Homer''s Achilles, or Agamemnon, during the quarrel? |
| 14988 | What city would endure the maker of a law which should condemn a son or a grandson for a crime committed by the father or the grandfather? |
| 14988 | What comeliness is there in the heart, the lungs, the liver, and the rest of them, abstracted from their use? |
| 14988 | What could be better than to assert that fortune interferes but little with a wise man? |
| 14988 | What could be weaker than this? |
| 14988 | What do our philosophers think on the subject? |
| 14988 | What do predictions and foreknowledge of future events indicate, but that such future events are shown, pointed out, portended, and foretold to men? |
| 14988 | What do you allude to? |
| 14988 | What do you conclude from thence? |
| 14988 | What do you imagine that so many and such great men of our republic, who have sacrificed their lives for its good, expected? |
| 14988 | What do you think of that son of Phoebus? |
| 14988 | What do you think, then? |
| 14988 | What does that man say in Terence who punishes himself, the Self- tormentor? |
| 14988 | What doth Alcæus, who was distinguished in his own republic for his bravery, write on the love of young men? |
| 14988 | What else is it, I say, that we do, but invite the soul to reflect on itself? |
| 14988 | What else is the object of these lines, Behold old Ennius here, who erst Thy fathers''great exploits rehearsed? |
| 14988 | What entertainment could that be to the Deity? |
| 14988 | What fire have not candidates run through to gain a single vote? |
| 14988 | What gladiator, of even moderate reputation, ever gave a sigh? |
| 14988 | What greater example need we seek for? |
| 14988 | What have we to ask of the Gods, and why do we prefer our vows to them? |
| 14988 | What if your assertion, Velleius, proves absolutely false, that no form occurs to us, in our contemplations on the Deity, but the human? |
| 14988 | What is his course of life? |
| 14988 | What is his object in doing so, except that he is interested in posterity? |
| 14988 | What is more agreeable than a learned retirement? |
| 14988 | What is the meaning, then, of this absurd acceptation, unless some one wishes to make the whole of Athos a monument? |
| 14988 | What is the reason that I entertain one idea of the figure of the same person, and you another? |
| 14988 | What is the result, then? |
| 14988 | What is the swine good for but to eat? |
| 14988 | What is there in Epicurus''s physics that is not taken from Democritus? |
| 14988 | What is there in them which does not prove the principle of an intelligent nature? |
| 14988 | What is there that can discompose such gravity and constancy? |
| 14988 | What is this dread-- this fear? |
| 14988 | What is to be done at home? |
| 14988 | What is to be done, then? |
| 14988 | What madness is it, then, in us to require the same from others? |
| 14988 | What materials, what tools, what bars, what machines, what servants, were employed in so vast a work? |
| 14988 | What men do you mean? |
| 14988 | What necessity can there be of feet, without walking; or of hands, if there is nothing to be grasped? |
| 14988 | What pleasures? |
| 14988 | What proof, says Balbus, do you require of me? |
| 14988 | What say you to this? |
| 14988 | What shall I say of Dicæarchus, who denies that there is any soul? |
| 14988 | What shall I say of Socrates,[282] whose death, as often as I read of it in Plato, draws fresh tears from my eyes? |
| 14988 | What shall I say of our military affairs; in which our ancestors have been most eminent in valor, and still more so in discipline? |
| 14988 | What shall I say of our own ambitious pursuits or desire of honors? |
| 14988 | What shall we say of Ino, the daughter of Cadmus? |
| 14988 | What shall we say of him who not only dreads these evils as impending, but actually feels and bears them at present? |
| 14988 | What shall we say of the sacrilegious, the impious, and the perjured? |
| 14988 | What shall we say of those who think it unbecoming in a man to grieve? |
| 14988 | What signifies what men say when we see what they do? |
| 14988 | What similitude is there between them? |
| 14988 | What sort of life does he lead? |
| 14988 | What strange things does Lycon say? |
| 14988 | What then? |
| 14988 | What think you of Diagoras, who was called the atheist; and of Theodorus after him? |
| 14988 | What time do you mean? |
| 14988 | What troubles, then, are they free from who have no connection whatever with the people? |
| 14988 | What was it that incited the Deity to act the part of an ædile, to illuminate and decorate the world? |
| 14988 | What will you say of her brother Absyrtus, whom Pacuvius calls Ægialeus, though the other name is more frequent in the writings of the ancients? |
| 14988 | What will you say? |
| 14988 | What words does Sophocles here put in his mouth, in his Trachiniæ? |
| 14988 | What, in the name of those Deities concerning whom we are now disputing, is the meaning of all this? |
| 14988 | What, lastly, is that power which investigates secret things, and is called invention and contrivance? |
| 14988 | What, sweet? |
| 14988 | What, then, are those goods in the possession of which you may be very miserable? |
| 14988 | What, then, is that being but a God? |
| 14988 | What, then, is this opinion of theirs? |
| 14988 | What, then, was the subject of your discussion? |
| 14988 | What, then, will you say of his brothers? |
| 14988 | What, then, would your just man do, if, in a case of shipwreck, he saw a weaker man than himself get possession of a plank? |
| 14988 | What, then? |
| 14988 | What, then? |
| 14988 | What, then? |
| 14988 | What, then? |
| 14988 | What, then? |
| 14988 | What, then? |
| 14988 | What, then? |
| 14988 | What, too, is invention? |
| 14988 | What? |
| 14988 | When they reason in this manner, what think you-- is what they say worth attending to or not? |
| 14988 | When we pronounce the word"aristocracy,"which, in Greek, signifies the government of the best men, what can be conceived more excellent? |
| 14988 | When we see machines move artificially, as a sphere, a clock, or the like, do we doubt whether they are the productions of reason? |
| 14988 | When will the dire reward of guilt be o''er, And Myrtilus demand revenge no more? |
| 14988 | When you go out at the Capene gate and see the tombs of the Calatini, the Scipios, Servilii, and Metelli, do you look on them as miserable? |
| 14988 | Whence can I, then, more properly begin than from Nature, the parent of all? |
| 14988 | Whence comes justice, faith, equity? |
| 14988 | Whence comes law, either that of nations, or that which is called the civil law? |
| 14988 | Whence fortitude in labors and perils? |
| 14988 | Whence modesty, continence, the horror of baseness, the desire of praise and renown? |
| 14988 | Whence proceeded that happy concourse of atoms which gave so sudden a rise to men in the form of Gods? |
| 14988 | Where hence betake me, or to whom resort?" |
| 14988 | Where is his abode? |
| 14988 | Where is his habitation? |
| 14988 | Where is the place where he is to be found? |
| 14988 | Where is to be the end of this trifling? |
| 14988 | Where now is your sagacity? |
| 14988 | Where shall I begin, then? |
| 14988 | Where, then, are they who say that anger has its use? |
| 14988 | Where, then, is it seated, you will say? |
| 14988 | Where, then, is the evil? |
| 14988 | Where, then, is this intellect seated, and of what character is it? |
| 14988 | Who else is to be tried? |
| 14988 | Who first made observations from the voice of the crow? |
| 14988 | Who has not heard how Demosthenes used to watch, who said that it gave him pain if any mechanic was up in a morning at his work before him? |
| 14988 | Who invented the Lots? |
| 14988 | Who is it saith this? |
| 14988 | Who is not compelled to admit the truth of what I assert by that agreeable, uniform, and continued agreement of things in the universe? |
| 14988 | Who is there who does not dread poverty? |
| 14988 | Who is there who is unacquainted with the customs of the Egyptians? |
| 14988 | Who is there, then, that does not lament the loss of his friends, principally from imagining them deprived of the conveniences of life? |
| 14988 | Who now believes in Hippocentaurs and Chimæras? |
| 14988 | Who on thy malice ever could refine? |
| 14988 | Who that thinks death an evil could approve of the evenness of temper in this great man at the instant of dying? |
| 14988 | Who, do you think, will admit that? |
| 14988 | Whom did the grandson of P. Crassus, that wise and eloquent and most distinguished man, resemble? |
| 14988 | Whom has it not attacked? |
| 14988 | Whose assistance, then, can be of more service to me than yours, when you have bestowed on us tranquillity of life, and removed the fear of death? |
| 14988 | Why can a vestal virgin become an heir, while her mother can not? |
| 14988 | Why did Cannæ deprive us of Paulus? |
| 14988 | Why did Hannibal kill Marcellus? |
| 14988 | Why did Maximus[279] lose his son, the consul? |
| 14988 | Why did Phidias include a likeness of himself in the shield of Minerva, when he was not allowed to inscribe his name on it? |
| 14988 | Why did that Marius live to an old age, and die so happily at his own house in his seventh consulship? |
| 14988 | Why do I mention poets? |
| 14988 | Why do the priests preside over the altars, and the augurs over the auspices? |
| 14988 | Why do they not admit the same estimate in life? |
| 14988 | Why do we frame ideas of men, countries, and cities which we never saw? |
| 14988 | Why do we image to ourselves such things as never had any existence, and which never can have, such as Scyllas and Chimæras? |
| 14988 | Why do you expect a proof from me, says Balbus, if you thoroughly believe it? |
| 14988 | Why do you faint, and yield to fortune, which, perhaps, may have power to harass and disturb you, but should not quite unman you? |
| 14988 | Why do you impose upon me, Zeno? |
| 14988 | Why else do you believe there is any? |
| 14988 | Why fire rather than air, of which the life of animals consists, and which is called from thence_ anima_,[248] the soul? |
| 14988 | Why had Marius, the most perfidious of men, the power to cause the death of Catulus, a man of the greatest dignity? |
| 14988 | Why is Rutilius, my uncle, a man of the greatest virtue and learning, now in banishment? |
| 14988 | Why is it that there is this sensible difference between a raw recruit and a veteran soldier? |
| 14988 | Why is not the superintendence of human affairs given to some of those idle Deities which you say are innumerable? |
| 14988 | Why need I mention Albutius? |
| 14988 | Why need I mention oxen? |
| 14988 | Why need I mention the exercises of the legions? |
| 14988 | Why should I say more? |
| 14988 | Why should you pity rather than assist, if it is in your power to do so? |
| 14988 | Why so? |
| 14988 | Why was Scævola, the high- priest, that pattern of moderation and prudence, massacred before the statue of Vesta? |
| 14988 | Why was my own friend and companion Drusus assassinated in his own house? |
| 14988 | Why was not Africanus protected from violence in his own house? |
| 14988 | Why was that inhuman wretch Cinna permitted to enjoy so long a reign? |
| 14988 | Why was the body of Regulus delivered up to the cruelty of the Carthaginians? |
| 14988 | Why, before that, were so many illustrious citizens put to death by Cinna? |
| 14988 | Why, then, are riches desired? |
| 14988 | Why, then, did others bear it afterward? |
| 14988 | Why, then, do you call in the assistance of anger? |
| 14988 | Why, then, may I not call him happy, nay, the happiest of men, who has attained them? |
| 14988 | Why, then, should Camillus be affected with the thoughts of these things happening three hundred and fifty years after his time? |
| 14988 | Why, then, should we not believe the world is a living and wise being, since it produces living and wise beings out of itself?" |
| 14988 | Why, therefore, as we are inferior in all other respects, should we be equal in form? |
| 14988 | Why, therefore, do you presume to assert that there are not only six hundred thousand worlds, but that they are innumerable? |
| 14988 | Why, therefore, should it not be considered troublesome also to the Deity? |
| 14988 | Why, therefore, was the Carthaginian in Spain suffered to destroy those best and bravest men, the two Scipios? |
| 14988 | Will not the temerity of P. Claudius, in the first Punic war, affect us? |
| 14988 | Will temperance permit you to do anything to excess? |
| 14988 | Will that suffer you to labor and take pains to no purpose? |
| 14988 | Will they not fight for their young ones till they are wounded? |
| 14988 | Will you act in a manner consistently with courage, and its attendants, greatness of soul, resolution, patience, and contempt for all worldly things? |
| 14988 | Will you allow of such a virtue as prudence, without which no virtue whatever can even be conceived? |
| 14988 | Will you condemn yourself, Thyestes, and deprive yourself of life, on account of the greatness of another''s crime? |
| 14988 | Will you not rather bear it with resolution and constancy? |
| 14988 | Will you say that it did not foresee it? |
| 14988 | Will you, notwithstanding that, persist in the defence of such an absurdity? |
| 14988 | Will you, then, invite Telamon to this kind of life to ease his grief? |
| 14988 | With baneful art his dire machine he shapes; From such a God what mortal e''er escapes? |
| 14988 | With regard to animals, do we not see how aptly they are formed for the propagation of their species? |
| 14988 | Would courage, unless it began to get furious, lose its energy? |
| 14988 | Yet what need has a being for the discernment of good and ill who neither has nor can have any ill? |
| 14988 | Yet, for all this, who is so mad as to doubt which of these two men he would rather be? |
| 14988 | You may ask, How the case is in peace? |
| 14988 | You may inquire, perhaps, how? |
| 14988 | You must necessarily confess, indeed, they have none; for what occasion is there for different names if their persons are alike? |
| 14988 | You say it is a great and difficult undertaking: who denies it? |
| 14988 | Your sect, Balbus, frequently ask us how the Gods live, and how they pass their time? |
| 14988 | [ 23] Can this change of abode appear otherwise than great to you? |
| 14988 | [ 24] What was it that Leonidas, their general, said to them? |
| 14988 | [ 258] But if you deify the rainbow, what regard will you pay to the clouds? |
| 14988 | [ 273] What are these frauds, tricks, and stratagems but the effects of reason? |
| 14988 | [ 31] Can we then, despise pain, when we see Hercules himself giving vent to his expressions of agony with such impatience? |
| 14988 | [ 53] Now, is not this inconstancy and mutability of mind enough to deter any one by its own deformity? |
| 14988 | [_ Scipio._ Ought not a farmer] to be acquainted with the nature of plants and seeds? |
| 14988 | _ A._ And who could not on such a subject? |
| 14988 | _ A._ By what means? |
| 14988 | _ A._ Do you take me to be so imbecile as to give credit to such things? |
| 14988 | _ A._ Hitherto you are on my side; I will see to that by- and- by; and, in the mean while, whence are those verses? |
| 14988 | _ A._ How can it, after what I now know? |
| 14988 | _ A._ How comes that to be so easy? |
| 14988 | _ A._ How so? |
| 14988 | _ A._ How so? |
| 14988 | _ A._ In what respect? |
| 14988 | _ A._ More prolix than was necessary? |
| 14988 | _ A._ What is it that you mean, for I do not exactly comprehend you? |
| 14988 | _ A._ What opinion? |
| 14988 | _ A._ What, then? |
| 14988 | _ A._ What, when in torments and on the rack? |
| 14988 | _ A._ What, will you leave me when you have raised my expectations so high? |
| 14988 | _ A._ What? |
| 14988 | _ A._ Why may I not? |
| 14988 | _ A._ Why, I beg? |
| 14988 | _ Lælius._ What examples do you mean? |
| 14988 | _ Lælius._ What senses do you mean? |
| 14988 | _ Lælius._ Wherefore Jupiter? |
| 14988 | _ Lælius._ You mean the model that would be approved by the truly accomplished politician? |
| 14988 | _ M._ And do you think a wise man subject to these? |
| 14988 | _ M._ But what is there of evil in that opinion? |
| 14988 | _ M._ Can you, then, help calling any one miserable who lives ill? |
| 14988 | _ M._ Do you ask how it can? |
| 14988 | _ M._ Do you imagine I am speaking of him as laid on roses and violets? |
| 14988 | _ M._ Do you not, then, perceive how great is the evil from which you have delivered human nature? |
| 14988 | _ M._ Do you perceive, then, how much of the terror of pain you have given up on a small hint? |
| 14988 | _ M._ Do you, then, expect that I am to give you a regular peroration, like the rhetoricians, or shall I forego that art? |
| 14988 | _ M._ How comes that? |
| 14988 | _ M._ In what respect? |
| 14988 | _ M._ It is a misery, then, because an evil? |
| 14988 | _ M._ Then all are miserable? |
| 14988 | _ M._ Then that boasted wisdom is but of small account, if it differs so little from madness? |
| 14988 | _ M._ Then those who have already died, and those who have still got to die, are both miserable? |
| 14988 | _ M._ Well, then, I appeal to you, if the arguments which prove that there is something divine in the souls of men are not equally strong? |
| 14988 | _ M._ What is it that you do say, then? |
| 14988 | _ M._ What occasion have you, then, for my assistance? |
| 14988 | _ M._ What, and to the other perturbations of mind, as fears, lusts, anger? |
| 14988 | _ M._ What, do you not believe them? |
| 14988 | _ M._ What, even greater than infamy? |
| 14988 | _ M._ What, if I should ask you a question, would you not answer? |
| 14988 | _ M._ What, more so than not to have existed at all? |
| 14988 | _ M._ What, then? |
| 14988 | _ M._ What, then? |
| 14988 | _ M._ What, to those who are already dead? |
| 14988 | _ M._ Where, then, are those you call miserable? |
| 14988 | _ M._ Which, then, shall we do? |
| 14988 | _ M._ You do not think, then, that a wise man is subject to grief? |
| 14988 | _ M._ You say, then, that they are so? |
| 14988 | _ Scipio._ But who was his predecessor? |
| 14988 | _ Scipio._ Do not you observe that it was the cruelty and pride of one single Tarquin only that made the title of king unpopular among the Romans? |
| 14988 | _ Scipio._ Do you think that knowledge only fit for a steward? |
| 14988 | _ Scipio._ How, then, can you doubt what opinion to form on the subject of the Commonwealth? |
| 14988 | _ Scipio._ Well, in your whole establishment, is there any other master but yourself? |
| 14988 | _ Scipio._ Well, then, does a mind thus governed and regulated meet your approbation? |
| 14988 | _ Scipio._ Well, then, what are four centuries in the age of a state or city? |
| 14988 | _ Scipio._ Well, then, when you are angry, do you permit your anger to triumph over your judgment? |
| 14988 | _ Scipio._ What do you at home? |
| 14988 | _ Scipio._ You desire, then, that all the faculties of the mind should submit to a ruling power, and that conscience should reign over them all? |
| 14988 | _ Scipio._ You grant, then, that a state which is entirely in the power of a faction can not justly be entitled a political community? |
| 14988 | and shall a philosopher, master of a much better art, seek to ascertain, not what is most true, but what will please the people? |
| 14988 | and shall custom have such great force, and reason none at all? |
| 14988 | and that all these things assume too melancholy or too cheerful an appearance through our own error? |
| 14988 | and that there is no evil that should be able to overwhelm you, or the suspicion of which should distract you? |
| 14988 | and what is there in this discussion which resembles that poem? |
| 14988 | and what, again, is that prodigious greatness which can give rise to impressions of so many things? |
| 14988 | and whom has it spared? |
| 14988 | can we imagine that Homer, or any other learned man, has ever been in want of pleasure and entertainment for his mind? |
| 14988 | did not the grief of Alcibiades proceed from the defects and evils of the mind? |
| 14988 | did you ever observe anything like the sun, the moon, or the five moving planets? |
| 14988 | do not even the Stoics, who maintain that all fools are mad, make the same inferences? |
| 14988 | do you deny that virtue can possibly be sufficient for a happy life? |
| 14988 | do you imagine Epicurus really meant this, and that he maintained anything so sensual? |
| 14988 | do you imagine that I am going to argue against Brutus? |
| 14988 | do you imagine that a happy life depends on that?" |
| 14988 | do you then call studies lust? |
| 14988 | does every commotion of the mind seem to you to be madness? |
| 14988 | for what is there agreeable in life, when we must night and day reflect that, at some time or other, we must die? |
| 14988 | for what seed could there be of injustice, intemperance, and cowardice, if reason were not laid as the foundation of these vices? |
| 14988 | for who is so weak as to be concerned about them? |
| 14988 | has there not been enough said on bearing poverty? |
| 14988 | have I misrepresented him? |
| 14988 | have you ever seen the Deity himself? |
| 14988 | how eternal? |
| 14988 | in wonder at whom men exclaimed thus: Is this the man surpassing glory raised? |
| 14988 | is it a long time? |
| 14988 | is lust excited? |
| 14988 | is not virtue sufficient to enable us to live as we ought, honestly, commendably, or, in fine, to live well? |
| 14988 | is the contention about the Punic war? |
| 14988 | is there no other way you can know it by?" |
| 14988 | oblige it to converse with itself, and, as far as possible, break off its acquaintance with the body? |
| 14988 | of what use is understanding? |
| 14988 | or Philoctetes? |
| 14988 | or advise him to listen to the music of a water organ rather than to Plato? |
| 14988 | or because the body will admit of a cure, while there is no medicine whatever for the mind? |
| 14988 | or can a man who is occupied by anger avoid being angry? |
| 14988 | or can one who is exposed to any vexation escape being vexed? |
| 14988 | or glorious who is aware of the insignificance of the size of the earth, even in its whole extent, and especially in the portion which men inhabit? |
| 14988 | or he who collected the dispersed inhabitants of the world, and united them in the bonds of social life? |
| 14988 | or he who confined the sounds of the voice, which used to seem infinite, to the marks of a few letters? |
| 14988 | or he who first observed the courses of the planets, their progressive motions, their laws? |
| 14988 | or how is it, if anger is natural, that one person is more inclined to anger than another? |
| 14988 | or how long will he be Hector? |
| 14988 | or if he is under the influence of fear, must he not be fearful? |
| 14988 | or is it because the disorders of the mind are less dangerous than those of the body? |
| 14988 | or is it no vice to disobey reason? |
| 14988 | or is it possible for any other member of the body, when swollen or enlarged, to be in any other than a disordered state? |
| 14988 | or on that of providing counsels for the future, as you, who, by dispelling two mighty perils from our city, have provided for its safety forever? |
| 14988 | or shall I make use of my oars, as if I were just endeavoring to get clear of the harbor? |
| 14988 | or that any one should repent of what he had done in a passion? |
| 14988 | or that the lust of revenge should cease before it has revenged itself? |
| 14988 | or that there are innumerable worlds, some rising and some perishing, in every moment of time? |
| 14988 | or to those who must die? |
| 14988 | or what divine form can be attributed to it? |
| 14988 | or what length of days can be imagined which would be preferable to such a night? |
| 14988 | or what place do they inhabit? |
| 14988 | or what trouble is it to refute these monstrous inventions of the poets and painters? |
| 14988 | or why do we glory in its name? |
| 14988 | or will you deny that any one who you allow lives well must inevitably live happily? |
| 14988 | or, rather, whom has it not wounded? |
| 14988 | said Lælius; or what was the discussion we broke in upon? |
| 14988 | said he,"did you not perceive by our slight repast of yesterday that I had no occasion for money?" |
| 14988 | saith he;"do you think the night can furnish no pleasure?" |
| 14988 | should an affair of such importance be left to the decision of fools, who, by your sect especially, are called madmen? |
| 14988 | should we be under any difficulty? |
| 14988 | that where the praise of riding and hunting is highly esteemed, they who practice these arts decline no pain? |
| 14988 | though he should be deprived of the senses of seeing and hearing? |
| 14988 | to ease his grief, must we mix him a cup of sweet wine, or something of that kind? |
| 14988 | to the birds and beasts?" |
| 14988 | was not Aristides( I had rather instance in the Greeks than ourselves) banished his country for being eminently just? |
| 14988 | what gain is it to die? |
| 14988 | what had not only I myself, but the whole life of man, been without you? |
| 14988 | what is its force? |
| 14988 | what its nature? |
| 14988 | when I write out my speeches after all is over and past, am I then angry while writing? |
| 14988 | where is your own, and what is its character? |
| 14988 | which can recollect the past, foresee the future, and comprehend the present? |
| 14988 | who can admire them? |
| 14988 | who can think they merit a religious adoration? |
| 14988 | who ever disgraced himself either in the actual combat, or even when about to die? |
| 14988 | who ever turned pale? |
| 14988 | who that had been defeated ever drew in his neck to avoid the stroke of death? |
| 14988 | why do n''t you rather take a view of the magnificent temples among which you have arrived? |
| 14988 | why eternal? |
| 1750 | ''And do not things which move move in a place, and are not the things which are at rest at rest in a place?'' |
| 1750 | ''And shall our patience, which was not exhausted in the enquiry about music or drink, fail now that we are discoursing about the Gods? |
| 1750 | ''And some move or rest in one place and some in more places than one?'' |
| 1750 | ''And when are all things created and how?'' |
| 1750 | ''And would he not be right?'' |
| 1750 | ''But can such a quality be implanted?'' |
| 1750 | ''But have they any such use?'' |
| 1750 | ''But have we not often already done so?'' |
| 1750 | ''But how is the state to educate them when they are as yet unable to understand the meaning of words?'' |
| 1750 | ''But is there such a drug?'' |
| 1750 | ''But is this the practice elsewhere than in Crete and Lacedaemon? |
| 1750 | ''But should all kinds of theft incur the same penalty?'' |
| 1750 | ''But why offer such an alternative? |
| 1750 | ''Certainly?'' |
| 1750 | ''Good: but how can you create it?'' |
| 1750 | ''How can he?'' |
| 1750 | ''How can they be, when the very colours of their faces are different?'' |
| 1750 | ''How do you mean?'' |
| 1750 | ''How do you mean?'' |
| 1750 | ''How do you mean?'' |
| 1750 | ''How do you mean?'' |
| 1750 | ''How do you mean?'' |
| 1750 | ''How do you mean?'' |
| 1750 | ''If that is the case, what is to be done?'' |
| 1750 | ''In what respect?'' |
| 1750 | ''In what respect?'' |
| 1750 | ''In what way do you mean?'' |
| 1750 | ''Of what laws?'' |
| 1750 | ''Shall we suffer the Stranger, Cleinias, to run down Sparta in this way?'' |
| 1750 | ''Then how shall we reject some and select others?'' |
| 1750 | ''Then why speak of such matters?'' |
| 1750 | ''To what are you referring?'' |
| 1750 | ''To what are you referring?'' |
| 1750 | ''True; but what is this marvellous knowledge which youth are to acquire, and of which we are ignorant?'' |
| 1750 | ''What Cretan or Lacedaemonian would approve of your omitting gymnastic?'' |
| 1750 | ''What are these divine necessities of knowledge?'' |
| 1750 | ''What are they?'' |
| 1750 | ''What are they?'' |
| 1750 | ''What do you mean by cherishing them?'' |
| 1750 | ''What do you mean?'' |
| 1750 | ''What do you mean?'' |
| 1750 | ''What do you mean?'' |
| 1750 | ''What do you mean?'' |
| 1750 | ''What do you mean?'' |
| 1750 | ''What do you mean?'' |
| 1750 | ''What do you mean?'' |
| 1750 | ''What foundation would you lay?'' |
| 1750 | ''What is he to do then?'' |
| 1750 | ''What is it?'' |
| 1750 | ''What is it?'' |
| 1750 | ''What is that?'' |
| 1750 | ''What is that?'' |
| 1750 | ''What is the bearing of that remark?'' |
| 1750 | ''What is the remedy?'' |
| 1750 | ''What is their method?'' |
| 1750 | ''What is your drift?'' |
| 1750 | ''What makes you say so?'' |
| 1750 | ''What shall we say or do to such persons?'' |
| 1750 | ''What will be the best way of accomplishing such an object?'' |
| 1750 | ''What will they say?'' |
| 1750 | ''What, the bodies of young infants?'' |
| 1750 | ''Whom do you mean by the third chorus?'' |
| 1750 | ''Why do not you and Megillus join us?'' |
| 1750 | ''Why do you say"improperly"?'' |
| 1750 | ''Why?'' |
| 1750 | ''Yes, but how do you apply the figure?'' |
| 1750 | ''You imply that the regulation of convivial meetings is a part of education; how will you prove this?'' |
| 1750 | ( ATHENIAN: My good sir, what do you mean?) |
| 1750 | --how shall we answer the divine men? |
| 1750 | ; the insipid forms,''What do you mean?'' |
| 1750 | ATHENIAN: Again; might there not be a judge over these brethren, of whom we were speaking? |
| 1750 | ATHENIAN: Also that they go of their own accord for the sake of the subsequent benefit? |
| 1750 | ATHENIAN: And all the other artists just now mentioned, if they were bidden to offer up each their special prayer, would do so? |
| 1750 | ATHENIAN: And an evil life too? |
| 1750 | ATHENIAN: And are not all the Gods the chiefest of all guardians, and do they not guard our highest interests? |
| 1750 | ATHENIAN: And are perception and memory, and opinion and prudence, heightened and increased? |
| 1750 | ATHENIAN: And are there harbours on the seaboard? |
| 1750 | ATHENIAN: And are they to consider only, and to be unable to set forth what they think? |
| 1750 | ATHENIAN: And as the soul orders and inhabits all things that move, however moving, must we not say that she orders also the heavens? |
| 1750 | ATHENIAN: And can he who does not know what the exact object is which is imitated, ever know whether the resemblance is truthfully executed? |
| 1750 | ATHENIAN: And did any one ever see this sort of convivial meeting rightly ordered? |
| 1750 | ATHENIAN: And do not all these seem to you to be commensurable with themselves? |
| 1750 | ATHENIAN: And do we not further observe that the first shoot of every living thing is by far the greatest and fullest? |
| 1750 | ATHENIAN: And do you admit also that they have all power which mortals and immortals can have? |
| 1750 | ATHENIAN: And does not the legislator and every one who is good for anything, hold this fear in the greatest honour? |
| 1750 | ATHENIAN: And has the place a fair proportion of hill, and plain, and wood? |
| 1750 | ATHENIAN: And have not thousands and thousands of cities come into being during this period and as many perished? |
| 1750 | ATHENIAN: And if they were extended to the other Hellenes, would it be an improvement on the present state of things? |
| 1750 | ATHENIAN: And in the village will there be the same war of family against family, and of individual against individual? |
| 1750 | ATHENIAN: And is any harm done to the lover of vicious dances or songs, or any good done to the approver of the opposite sort of pleasure? |
| 1750 | ATHENIAN: And is not the aim of the legislator similar? |
| 1750 | ATHENIAN: And is not this what you and I have to do at the present moment? |
| 1750 | ATHENIAN: And is there any neighbouring State? |
| 1750 | ATHENIAN: And is what you say applicable only to states, or also to villages? |
| 1750 | ATHENIAN: And may we not now further confirm what was then mentioned? |
| 1750 | ATHENIAN: And may we suppose this immoderate spirit to be more fatal when found among kings than when among peoples? |
| 1750 | ATHENIAN: And must not that of which we are in need be the one to which we were just now alluding? |
| 1750 | ATHENIAN: And nothing can be plainer than that the fairest bodies are those which grow up from infancy in the best and straightest manner? |
| 1750 | ATHENIAN: And now do we still hold to our former assertion, that rhythms and music in general are imitations of good and evil characters in men? |
| 1750 | ATHENIAN: And now let me proceed to another question: Who are to be the colonists? |
| 1750 | ATHENIAN: And now, I beseech you, reflect-- you would admit that we have a threefold knowledge of things? |
| 1750 | ATHENIAN: And now, what is to be the next step? |
| 1750 | ATHENIAN: And now, what will this city be? |
| 1750 | ATHENIAN: And of cities or governments or legislation, about which we are now talking, do you suppose that they could have any recollection at all? |
| 1750 | ATHENIAN: And one part of this subject has been already discussed by us, and there still remains another to be discussed? |
| 1750 | ATHENIAN: And ought not the legislator to determine these classes? |
| 1750 | ATHENIAN: And should each man conceive himself to be his own enemy:--what shall we say? |
| 1750 | ATHENIAN: And surely justice does not grow apart from temperance? |
| 1750 | ATHENIAN: And surely they are not like charioteers who are bribed to give up the victory to other chariots? |
| 1750 | ATHENIAN: And surely we three and they two-- five in all-- have acknowledged that they are good and perfect? |
| 1750 | ATHENIAN: And that of things in motion some were moving in one place, and others in more than one? |
| 1750 | ATHENIAN: And the body should have the most exercise when it receives most nourishment? |
| 1750 | ATHENIAN: And the chorus is made up of two parts, dance and song? |
| 1750 | ATHENIAN: And the legislator would do likewise? |
| 1750 | ATHENIAN: And the one is honourable, and the other dishonourable? |
| 1750 | ATHENIAN: And the one, like other meaner things, is a human quality, but the Gods have no part in anything of the sort? |
| 1750 | ATHENIAN: And the same view may be taken of the pastime of drinking wine, if we are right in supposing that the same good effect follows? |
| 1750 | ATHENIAN: And the uneducated is he who has not been trained in the chorus, and the educated is he who has been well trained? |
| 1750 | ATHENIAN: And their opposites, therefore, would fall under the opposite class? |
| 1750 | ATHENIAN: And to what earthly rulers can they be compared, or who to them? |
| 1750 | ATHENIAN: And to which of the above- mentioned classes of guardians would any man compare the Gods without absurdity? |
| 1750 | ATHENIAN: And we acknowledge that all mortal creatures are the property of the Gods, to whom also the whole of heaven belongs? |
| 1750 | ATHENIAN: And we may conceive this to be true in the same way of other practices? |
| 1750 | ATHENIAN: And we must suppose this event to have taken place many ages after the deluge? |
| 1750 | ATHENIAN: And we ought, if possible, to provide them with a quiet ruler? |
| 1750 | ATHENIAN: And we were saying just now, that when men are at war the leader ought to be a brave man? |
| 1750 | ATHENIAN: And what are the principles on which men rule and obey in cities, whether great or small; and similarly in families? |
| 1750 | ATHENIAN: And what arrangement of life to be found anywhere is preferable to this community which we are now assigning to them? |
| 1750 | ATHENIAN: And what breadth is? |
| 1750 | ATHENIAN: And what comes third, and what fourth? |
| 1750 | ATHENIAN: And what has it been the object of our argument to show? |
| 1750 | ATHENIAN: And what if besides being a coward he has no skill? |
| 1750 | ATHENIAN: And what is beauty of figure, or beautiful melody? |
| 1750 | ATHENIAN: And what is the definition of that which is named''soul''? |
| 1750 | ATHENIAN: And what is the reason that dances and contests of this sort hardly ever exist in states, at least not to any extent worth speaking of? |
| 1750 | ATHENIAN: And what strain is suitable for heroes? |
| 1750 | ATHENIAN: And what strain will they sing, and what muse will they hymn? |
| 1750 | ATHENIAN: And what would you say about the body, my friend? |
| 1750 | ATHENIAN: And what would you say of the commander of an army? |
| 1750 | ATHENIAN: And what would you say of the state? |
| 1750 | ATHENIAN: And when rejoicing in our good fortune, we are unable to be still? |
| 1750 | ATHENIAN: And when we see soul in anything, must we not do the same-- must we not admit that this is life? |
| 1750 | ATHENIAN: And which may be supposed to be the truer judgment-- that of the inferior or of the better soul? |
| 1750 | ATHENIAN: And which of these ten motions ought we to prefer as being the mightiest and most efficient? |
| 1750 | ATHENIAN: And will he not be in a most wretched plight? |
| 1750 | ATHENIAN: And will he who does not know what is true be able to distinguish what is good and bad? |
| 1750 | ATHENIAN: And would not every one always make laws for the sake of the best? |
| 1750 | ATHENIAN: And would not that also be the desire of the legislator? |
| 1750 | ATHENIAN: And yet I have repeated what I am saying a good many times; but I suppose that you have never seen a city which is under a tyranny? |
| 1750 | ATHENIAN: And you know that these are two distinct things, and that there is a third thing called depth? |
| 1750 | ATHENIAN: And, according to the true order, the laws relating to marriage should be those which are first determined in every state? |
| 1750 | ATHENIAN: And, fourthly, that slaves should be ruled, and their masters rule? |
| 1750 | ATHENIAN: Are we agreed thus far? |
| 1750 | ATHENIAN: Are we assured that there are two things which lead men to believe in the Gods, as we have already stated? |
| 1750 | ATHENIAN: Are you speaking of the soul? |
| 1750 | ATHENIAN: But are sure that it must be vast and incalculable? |
| 1750 | ATHENIAN: But can a kingship be destroyed, or was any other form of government ever destroyed, by any but the rulers themselves? |
| 1750 | ATHENIAN: But can a man who does not know a thing, as we were saying, know that the thing is right? |
| 1750 | ATHENIAN: But do we imagine carelessness and idleness and luxury to be virtues? |
| 1750 | ATHENIAN: But how can I in one word rightly comprehend all of them? |
| 1750 | ATHENIAN: But may we not also say that the soul of the slave is utterly corrupt, and that no man of sense ought to trust them? |
| 1750 | ATHENIAN: But then, my good friends, why did the settlement and legislation of their country turn out so badly? |
| 1750 | ATHENIAN: But what form of polity are we going to give the city? |
| 1750 | ATHENIAN: But what shall be our next musical law or type? |
| 1750 | ATHENIAN: But what was the ruin of this glorious confederacy? |
| 1750 | ATHENIAN: But, if they are such as we conceive them to be, can we possibly suppose that they ever act in the spirit of carelessness and indolence? |
| 1750 | ATHENIAN: Can any of us imagine a better mode of effecting this object than that of the Egyptians? |
| 1750 | ATHENIAN: Can any one who makes such laws escape ridicule? |
| 1750 | ATHENIAN: Do not all human things partake of the nature of soul? |
| 1750 | ATHENIAN: Do we not consider each of ourselves to be one? |
| 1750 | ATHENIAN: Do we not regard all music as representative and imitative? |
| 1750 | ATHENIAN: Do you believe that there is any truth in ancient traditions? |
| 1750 | ATHENIAN: Do you imagine that I delay because I am in a perplexity? |
| 1750 | ATHENIAN: Do you remember our old admission, that if the soul was prior to the body the things of the soul were also prior to those of the body? |
| 1750 | ATHENIAN: Does a captain require only to have nautical knowledge in order to be a good captain, whether he is sea- sick or not? |
| 1750 | ATHENIAN: Does he not return to the state of soul in which he was when a young child? |
| 1750 | ATHENIAN: Does not a little word extinguish all pleasures of that sort? |
| 1750 | ATHENIAN: Does not the discontented and ungracious nature appear to you to be full of lamentations and sorrows more than a good man ought to be? |
| 1750 | ATHENIAN: Does not the general aim at victory and superiority in war, and do not the physician and his assistants aim at producing health in the body? |
| 1750 | ATHENIAN: Does not this kind of fear preserve us in many important ways? |
| 1750 | ATHENIAN: Fifthly, if I am not mistaken, comes the principle that the stronger shall rule, and the weaker be ruled? |
| 1750 | ATHENIAN: Good; and what measures ought the legislator to have then taken in order to avert this calamity? |
| 1750 | ATHENIAN: Have you forgotten, Cleinias, the name of a friend who is really of yesterday? |
| 1750 | ATHENIAN: He sings well and dances well; now must we add that he sings what is good and dances what is good? |
| 1750 | ATHENIAN: How would you prove it? |
| 1750 | ATHENIAN: How, then, shall we reassure him, and get him to sing? |
| 1750 | ATHENIAN: How, then, was this advantage lost under Cambyses, and again recovered under Darius? |
| 1750 | ATHENIAN: I mean this: when one thing changes another, and that another, of such will there be any primary changing element? |
| 1750 | ATHENIAN: I should like to know whether temperance without the other virtues, existing alone in the soul of man, is rightly to be praised or blamed? |
| 1750 | ATHENIAN: I suppose that courage is a part of virtue? |
| 1750 | ATHENIAN: I suppose that our enquiry has reference to the soul? |
| 1750 | ATHENIAN: I suppose that there must be rulers and subjects in states? |
| 1750 | ATHENIAN: I think that I have clearly stated in the former part of the discussion, but if I did not, let me now state-- CLEINIAS: What? |
| 1750 | ATHENIAN: I will:--''Surely,''they say,''the governing power makes whatever laws have authority in any state''? |
| 1750 | ATHENIAN: I will; or rather I will show you my meaning by a question, and do you please to answer me: You know, I suppose, what length is? |
| 1750 | ATHENIAN: If the soul carries round the sun and moon, and the other stars, does she not carry round each individual of them? |
| 1750 | ATHENIAN: If we were to see this power existing in any earthy, watery, or fiery substance, simple or compound-- how should we describe it? |
| 1750 | ATHENIAN: If, then, drinking and amusement were regulated in this way, would not the companions of our revels be improved? |
| 1750 | ATHENIAN: In all states the birth of children goes back to the connexion of marriage? |
| 1750 | ATHENIAN: In how many generations would this be attained? |
| 1750 | ATHENIAN: In the first place, then, the revellers as well as the soldiers will require a ruler? |
| 1750 | ATHENIAN: In what respect? |
| 1750 | ATHENIAN: In which, then, of the parts or institutions of the state is any such guardian power to be found? |
| 1750 | ATHENIAN: Is not the effect of this quite the opposite of the effect of the other? |
| 1750 | ATHENIAN: Is there any argument which will prove to us that we ought to encourage the taste for drinking instead of doing all we can to avoid it? |
| 1750 | ATHENIAN: Let us see; what are we saying? |
| 1750 | ATHENIAN: May I still make use of fable to some extent, in the hope that I may be better able to answer your question: shall I? |
| 1750 | ATHENIAN: May we not fairly make answer to him on behalf of the poets? |
| 1750 | ATHENIAN: Must not they be truly unfortunate whose souls are compelled to pass through life always hungering? |
| 1750 | ATHENIAN: Must we not appoint a sober man and a wise to be our master of the revels? |
| 1750 | ATHENIAN: Must we not, then, try in every possible way to prevent our youth from even desiring to imitate new modes either in dance or song? |
| 1750 | ATHENIAN: Next follows the principle that the noble should rule over the ignoble; and, thirdly, that the elder should rule and the younger obey? |
| 1750 | ATHENIAN: No; but, if there had been, might not such a draught have been of use to the legislator as a test of courage? |
| 1750 | ATHENIAN: Now, which is in the truest sense inferior, the man who is overcome by pleasure or by pain? |
| 1750 | ATHENIAN: Of what nature is the movement of mind? |
| 1750 | ATHENIAN: Once more, are all of us equally delighted with every sort of dance? |
| 1750 | ATHENIAN: One soul or more? |
| 1750 | ATHENIAN: Or an artist, who was clever in his profession, but a rogue? |
| 1750 | ATHENIAN: Reflect; may not banqueters and banquets be said to constitute a kind of meeting? |
| 1750 | ATHENIAN: Shall we say then that it is the soul which controls heaven and earth, and the whole world? |
| 1750 | ATHENIAN: Shall we, then, take this as the next point to which our attention should be directed? |
| 1750 | ATHENIAN: Should you like to see an example of the double and single method in legislation? |
| 1750 | ATHENIAN: Some one might say to us, What is the drift of all this? |
| 1750 | ATHENIAN: Suppose that we give this puppet of ours drink,--what will be the effect on him? |
| 1750 | ATHENIAN: Surely God must not be supposed to have a nature which He Himself hates? |
| 1750 | ATHENIAN: Tell me, Strangers, is a God or some man supposed to be the author of your laws? |
| 1750 | ATHENIAN: That is to say, length is naturally commensurable with length, and breadth with breadth, and depth in like manner with depth? |
| 1750 | ATHENIAN: The brave man is less likely than the coward to be disturbed by fears? |
| 1750 | ATHENIAN: The case is the same? |
| 1750 | ATHENIAN: Then I suppose that we must consider this subject? |
| 1750 | ATHENIAN: Then at that time he will have the least control over himself? |
| 1750 | ATHENIAN: Then half the subject may now be considered to have been discussed; shall we proceed to the consideration of the other half? |
| 1750 | ATHENIAN: Then he who is well educated will be able to sing and dance well? |
| 1750 | ATHENIAN: Then how can we carry out our purpose with decorum? |
| 1750 | ATHENIAN: Then not only an old man but also a drunkard becomes a second time a child? |
| 1750 | ATHENIAN: Then now I may proceed? |
| 1750 | ATHENIAN: Then the unjust life must not only be more base and depraved, but also more unpleasant than the just and holy life? |
| 1750 | ATHENIAN: Then what life is agreeable to God, and becoming in His followers? |
| 1750 | ATHENIAN: There are ten thousand likenesses of objects of sight? |
| 1750 | ATHENIAN: There is surely no difficulty in seeing, Cleinias, what is in accordance with the order of nature? |
| 1750 | ATHENIAN: They rank under the opposite class? |
| 1750 | ATHENIAN: This, then, has been said for the sake-- MEGILLUS: Of what? |
| 1750 | ATHENIAN: True, Cleinias; but then what should the lawgiver do when this evil is of long standing? |
| 1750 | ATHENIAN: Very good; but may I make one or two corrections in what I have been saying? |
| 1750 | ATHENIAN: Well, and about the good and the honourable, are we to take the same view? |
| 1750 | ATHENIAN: Well, and is not rapid growth without proper and abundant exercise the source endless evils in the body? |
| 1750 | ATHENIAN: Well, but let me ask, how is the country supplied with timber for ship- building? |
| 1750 | ATHENIAN: Well, but ought we not to desire to see it, and to see where it is to be found? |
| 1750 | ATHENIAN: Well, now, and does not the argument show that there is one common desire of all mankind? |
| 1750 | ATHENIAN: Well, then, by the Gods themselves I conjure you to tell me-- if they are to be propitiated, how are they to be propitiated? |
| 1750 | ATHENIAN: Well, then, if I tell you what are my notions of education, will you consider whether they satisfy you? |
| 1750 | ATHENIAN: Well, then, if neither of you can answer, shall I answer this question which you deem so absurd? |
| 1750 | ATHENIAN: Well, then, must we do as we said? |
| 1750 | ATHENIAN: Well, then; what shall we say or do? |
| 1750 | ATHENIAN: Were we not a little while ago quite convinced that no silver or golden Plutus should dwell in our state? |
| 1750 | ATHENIAN: What else can he say who declares that the Gods are always lenient to the doers of unjust acts, if they divide the spoil with them? |
| 1750 | ATHENIAN: What laws are more worthy of our attention than those which have regulated such cities? |
| 1750 | ATHENIAN: What will be our first law? |
| 1750 | ATHENIAN: What, then, leads us astray? |
| 1750 | ATHENIAN: Which of you will first tell me to which of these classes his own government is to be referred? |
| 1750 | ATHENIAN: Why, do you think that you can reckon the time which has elapsed since cities first existed and men were citizens of them? |
| 1750 | ATHENIAN: Will he not live painfully and to his own disadvantage? |
| 1750 | ATHENIAN: Yes; and courage is a part of virtue, and cowardice of vice? |
| 1750 | ATHENIAN: You mean to say that there is more rock than plain? |
| 1750 | ATHENIAN: You will surely remember our saying that all things were either at rest or in motion? |
| 1750 | ATHENIAN:''And whoever transgresses these laws is punished as an evil- doer by the legislator, who calls the laws just''? |
| 1750 | ATHENIAN:''And you would rather have a touchstone in which there is no risk and no great danger than the reverse?'' |
| 1750 | ATHENIAN:''Come, legislator,''we will say to him;''what are the conditions which you require in a state before you can organize it?'' |
| 1750 | ATHENIAN:''Did we not hear you just now saying, that the legislator ought not to allow the poets to do what they liked? |
| 1750 | Again, when any one prefers beauty to virtue, what is this but the real and utter dishonour of the soul? |
| 1750 | All artists would pray for certain conditions under which to exercise their art: and would not the legislator do the same? |
| 1750 | Am I not right in maintaining that a good education is that which tends most to the improvement of mind and body? |
| 1750 | Am I not right in saying that a good education tends to the improvement of body and mind? |
| 1750 | Am I not right? |
| 1750 | And according to yet a third view, art has part with them, for surely in a storm it is well to have a pilot? |
| 1750 | And are there any other uses of well- ordered potations? |
| 1750 | And are there not three kinds of knowledge-- a knowledge( 1) of the essence,( 2) of the definition,( 3) of the name? |
| 1750 | And are there wars, not only of state against state, but of village against village, of family against family, of individual against individual? |
| 1750 | And did not this show that we were dissatisfied with the poets? |
| 1750 | And did we not say that the souls of the drinkers, when subdued by wine, are made softer and more malleable at the hand of the legislator? |
| 1750 | And did you ever observe that the gentlemen doctors practise upon freemen, and that slave doctors confine themselves to slaves? |
| 1750 | And do all men equally like all dances? |
| 1750 | And do not all human things share in soul, and is not man the most religious of animals and the possession of the Gods? |
| 1750 | And do they move and rest, some in one place, some in more? |
| 1750 | And do vicious measures and strains do any harm, or good measures any good to the lovers of them? |
| 1750 | And do we suppose that the ignorance of this truth is less fatal to kings than to peoples? |
| 1750 | And do you think that superiority in war is the proper aim of government? |
| 1750 | And does this extend to states and villages as well as to individuals? |
| 1750 | And does wine equally stimulate the reasoning faculties? |
| 1750 | And first, let me ask you who are to be the colonists? |
| 1750 | And further, that pleasure is different from anger, and has an opposite power, working by persuasion and deceit? |
| 1750 | And has not each of them had every form of government many times over, now growing larger, now smaller, and again improving or declining? |
| 1750 | And has this convivial society ever been rightly ordered? |
| 1750 | And have we not a similar object at the present moment? |
| 1750 | And have we not proved that the self- moved is the source of motion in other things? |
| 1750 | And having spoken well, may I add that you have been well answered? |
| 1750 | And how will they be best distributed? |
| 1750 | And if he replies''The pleasant,''then I should say to him,''O my father, did you not tell me that I should live as justly as possible''? |
| 1750 | And if so, are they not to be preferred to other modes of training because they are painless? |
| 1750 | And if so, we shall be right in saying that the soul is prior and superior to the body, and the body by nature subject and inferior to the soul? |
| 1750 | And if that is a ridiculous error in speaking of men, how much more in speaking of the Gods? |
| 1750 | And if they were boxers or wrestlers, would they think of entering the lists without many days''practice? |
| 1750 | And if this be true, are not the just and the honourable at one time all the same, and at another time in the most diametrical opposition? |
| 1750 | And in time of war he must be a man of courage and absolutely devoid of fear, if this be possible? |
| 1750 | And is God to be conceived of as a careless, indolent fellow, such as the poet would compare to a stingless drone? |
| 1750 | And is a man his own enemy? |
| 1750 | And is it not as disgraceful for Solon and Lycurgus to lay down false precepts about the institutions of life as for Homer and Tyrtaeus? |
| 1750 | And is not courage a part of virtue, and cowardice of vice? |
| 1750 | And is not man the most religious of all animals? |
| 1750 | And is not this true of ideals of government in general? |
| 1750 | And is the surrounding country productive, or in need of importations? |
| 1750 | And is the surrounding country self- supporting? |
| 1750 | And is there a fair proportion of hill and plain and wood? |
| 1750 | And is there any higher knowledge than the knowledge of the existence and power of the Gods? |
| 1750 | And let me ask you a question:--Do we not distinguish two kinds of fear, which are very different? |
| 1750 | And may not convivial meetings have a similar remedial use? |
| 1750 | And may we not fear that, if they are allowed to utter injudicious prayers, they will bring the greatest misfortunes on the state? |
| 1750 | And now let us pass under review the examiners themselves; what will their examination be, and how conducted? |
| 1750 | And now shall we call in our colonists and make a speech to them? |
| 1750 | And now, Megillus and Cleinias, how can we put to the proof the value of our words? |
| 1750 | And now, has our discussion been of any use? |
| 1750 | And now, how shall we proceed? |
| 1750 | And now, what is this city? |
| 1750 | And now, who is to have the superintendence of the country, and what shall be the arrangement? |
| 1750 | And ought not the legislator to determine these classes? |
| 1750 | And shall our soldiers go out to fight for life and kindred and property unprepared, because sham fights are thought to be ridiculous? |
| 1750 | And soul too is life? |
| 1750 | And still more, who can compel women to eat and drink in public? |
| 1750 | And that Apollo and the Muses and Dionysus gave us harmony and rhythm? |
| 1750 | And the motion which is not self- moved will be inferior to this? |
| 1750 | And the soul which orders all things must also order the heavens? |
| 1750 | And thinkest thou, bold man, that thou needest not to know this? |
| 1750 | And this soul of the sun, which is better than the sun, whether driving him in a chariot or employing any other agency, is by every man called a God? |
| 1750 | And to that I rejoin:--O my father, did you not wish me to live as happily as possible? |
| 1750 | And we agreed that if the soul was prior to the body, the things of the soul were prior to the things of the body? |
| 1750 | And what admonition can be more appropriate than the assurance which we formerly gave, that the souls of the dead watch over mortal affairs? |
| 1750 | And what can be worse than this? |
| 1750 | And what caused their ruin? |
| 1750 | And what greater good or evil can any destiny ever make us undergo? |
| 1750 | And what honours shall be paid to these examiners, whom the whole state counts worthy of the rewards of virtue? |
| 1750 | And what is a true taste? |
| 1750 | And what is the definition of the thing which is named''soul''? |
| 1750 | And what is the right way of living? |
| 1750 | And what shall be the punishment suited to him who has thrown away his weapons of defence? |
| 1750 | And what shall he suffer who slays him who of all men, as they say, is his own best friend? |
| 1750 | And what songs shall he sing? |
| 1750 | And what, then, is to be regarded as the origin of government? |
| 1750 | And which is the truer judgment? |
| 1750 | And which is worse,--to be overcome by pain, or by pleasure? |
| 1750 | And who would ever think of establishing such a practice by law? |
| 1750 | And why? |
| 1750 | And will any legislator be found to make such actions legal? |
| 1750 | And yet if he goes to a doctor or a gymnastic master, does he not make himself ill in the hope of getting well? |
| 1750 | And yet, why am I disquieted, for I believe that the same principle applies equally to all human things? |
| 1750 | And you compel your poets to declare that the righteous are happy, and that the wicked man, even if he be as rich as Midas, is unhappy? |
| 1750 | And, further, may we not suppose that the fear of impiety will enable them to master that which other inferior people have mastered? |
| 1750 | Any neighbouring states? |
| 1750 | Any one may easily imagine the questions which have to be asked in all such cases: What did he wound, or whom, or how, or when? |
| 1750 | Are beautiful things not the same to us all, or are they the same in themselves, but not in our opinion of them? |
| 1750 | Are men who have these institutions only to eat and fatten like beasts? |
| 1750 | Are not those who train in gymnasia, at first beginning reduced to a state of weakness? |
| 1750 | Are our guardians only to know that each of them is many, or also how and in what way they are one? |
| 1750 | Are there harbours? |
| 1750 | Are they charioteers of contending pairs of steeds, or pilots of vessels? |
| 1750 | Are they not competitors in the greatest of all contests, and have they not innumerable rivals? |
| 1750 | Are they not strivers for mastery in the greatest of combats? |
| 1750 | Are we likely ever to be in a virtuous condition, if we can not tell whether virtue is many, or four, or one? |
| 1750 | Are we to live in sports always? |
| 1750 | Are you not surprised at any one of his own accord bringing upon himself deformity, leanness, ugliness, decrepitude? |
| 1750 | As far as we can guess at this distance of time, what happened was as follows:-- MEGILLUS: What? |
| 1750 | At the beginning of the third book, Plato abruptly asks the question, What is the origin of states? |
| 1750 | But admitting all this, what follows? |
| 1750 | But can any one form an estimate of any society, which is intended to have a ruler, and which he only sees in an unruly and lawless state? |
| 1750 | But did we not say that kingdoms or governments can only be subverted by themselves? |
| 1750 | But how can a state be in a right condition which can not justly award honour? |
| 1750 | But how can we make them sing? |
| 1750 | But how can we take precautions against the unnatural loves of either sex, from which innumerable evils have come upon individuals and cities? |
| 1750 | But how ought we to define courage? |
| 1750 | But if honour is to be attributed to justice, are just sufferings honourable, or only just actions? |
| 1750 | But is our own language consistent? |
| 1750 | But is there any potion which might serve as a test of overboldness and excessive and indiscreet boasting? |
| 1750 | But shall this new word of ours, like an oracle of God, be only spoken, and get away without giving any explanation or verification of itself? |
| 1750 | But then who is to arrange all this? |
| 1750 | But then, what should the lawgiver do? |
| 1750 | But to whom are they to be taught, and when? |
| 1750 | But what do I mean? |
| 1750 | But what is a true taste? |
| 1750 | But what weapons shall we use, and how shall we direct them? |
| 1750 | But where shall we find the magistrate who is worthy to supervise them or look into their short- comings and crooked ways? |
| 1750 | But who, Cleinias and Megillus, will order for us in the colony all this matter of the magistrates, and the scrutinies of them? |
| 1750 | But why are they so rarely practised? |
| 1750 | But why have I said all this? |
| 1750 | But, in the present unfortunate state of opinion, who would dare to establish them? |
| 1750 | CLEINIAS: About what thing? |
| 1750 | CLEINIAS: About what? |
| 1750 | CLEINIAS: About what? |
| 1750 | CLEINIAS: And can you show that what you have been saying is true? |
| 1750 | CLEINIAS: And how, Stranger, can we act most fairly under the circumstances? |
| 1750 | CLEINIAS: And that mind was the leader of the four, and that to her the three other virtues and all other things ought to have regard? |
| 1750 | CLEINIAS: And we said that virtue was of four kinds? |
| 1750 | CLEINIAS: And what are the laws about music and dancing in Egypt? |
| 1750 | CLEINIAS: And what do you call the true mode of service? |
| 1750 | CLEINIAS: And what is the inference? |
| 1750 | CLEINIAS: And what law would you advise them to pass if this one failed? |
| 1750 | CLEINIAS: And what necessities of knowledge are there, Stranger, which are divine and not human? |
| 1750 | CLEINIAS: And what ought the legislator to decide, and what ought he to leave to the courts of law? |
| 1750 | CLEINIAS: And who is this God? |
| 1750 | CLEINIAS: And would he not be right? |
| 1750 | CLEINIAS: Assuredly: but may we not now, Stranger, prescribe these studies as necessary, and so fill up the lacunae of our laws? |
| 1750 | CLEINIAS: But do you really imagine, Stranger, that this is the way in which poets generally compose in States at the present day? |
| 1750 | CLEINIAS: But has such a draught, Stranger, ever really been known among men? |
| 1750 | CLEINIAS: But how will an old man be able to attend to such great charges? |
| 1750 | CLEINIAS: But is there any difficulty in proving the existence of the Gods? |
| 1750 | CLEINIAS: But what is the fact? |
| 1750 | CLEINIAS: But why is the word''nature''wrong? |
| 1750 | CLEINIAS: But why, Stranger, do not you and Megillus take a part in our new city? |
| 1750 | CLEINIAS: But, Stranger, are we to impose this great amount of exercise upon newly- born infants? |
| 1750 | CLEINIAS: By what possible arguments, Stranger, can any man persuade himself of such a monstrous doctrine? |
| 1750 | CLEINIAS: Consistent in what? |
| 1750 | CLEINIAS: For example, where? |
| 1750 | CLEINIAS: Having what in view do you ask that question? |
| 1750 | CLEINIAS: How can I possibly say so? |
| 1750 | CLEINIAS: How can there be anything greater? |
| 1750 | CLEINIAS: How can they have any other? |
| 1750 | CLEINIAS: How can they, when the very colours of their faces differ? |
| 1750 | CLEINIAS: How can they? |
| 1750 | CLEINIAS: How can we have an examination and also a good one? |
| 1750 | CLEINIAS: How do you mean? |
| 1750 | CLEINIAS: How do you mean? |
| 1750 | CLEINIAS: How do you mean? |
| 1750 | CLEINIAS: How does that bear upon any of the matters of which we have been speaking? |
| 1750 | CLEINIAS: How is that arranged? |
| 1750 | CLEINIAS: How is that? |
| 1750 | CLEINIAS: How is that? |
| 1750 | CLEINIAS: How is that? |
| 1750 | CLEINIAS: How shall we proceed, Stranger? |
| 1750 | CLEINIAS: How so? |
| 1750 | CLEINIAS: How so? |
| 1750 | CLEINIAS: How so? |
| 1750 | CLEINIAS: How so? |
| 1750 | CLEINIAS: How two? |
| 1750 | CLEINIAS: How would that be? |
| 1750 | CLEINIAS: How would you advise the guardian of the law to act? |
| 1750 | CLEINIAS: How? |
| 1750 | CLEINIAS: How? |
| 1750 | CLEINIAS: How? |
| 1750 | CLEINIAS: How? |
| 1750 | CLEINIAS: How? |
| 1750 | CLEINIAS: I suppose, Megillus, that this companion virtue of which the Stranger speaks, must be temperance? |
| 1750 | CLEINIAS: In what respect? |
| 1750 | CLEINIAS: In what respect? |
| 1750 | CLEINIAS: In what respect? |
| 1750 | CLEINIAS: In what way do you mean? |
| 1750 | CLEINIAS: In what way? |
| 1750 | CLEINIAS: In what way? |
| 1750 | CLEINIAS: Is not that true? |
| 1750 | CLEINIAS: Lies of what nature? |
| 1750 | CLEINIAS: Of what are you speaking? |
| 1750 | CLEINIAS: Of what victory are you speaking? |
| 1750 | CLEINIAS: Once more, what do you mean? |
| 1750 | CLEINIAS: Once more, what do you mean? |
| 1750 | CLEINIAS: Such as what? |
| 1750 | CLEINIAS: Then what are we to do in our own country, Stranger, seeing that there are such differences in the treatment of slaves by their owners? |
| 1750 | CLEINIAS: Then what is to be the inference? |
| 1750 | CLEINIAS: Then why was there any need to speak of the matter at all? |
| 1750 | CLEINIAS: To what are you referring? |
| 1750 | CLEINIAS: To what are you referring? |
| 1750 | CLEINIAS: To what are you referring? |
| 1750 | CLEINIAS: To what do you refer in this instance? |
| 1750 | CLEINIAS: To what do you refer? |
| 1750 | CLEINIAS: To what do you refer? |
| 1750 | CLEINIAS: To what? |
| 1750 | CLEINIAS: True; but what is this study which you describe as wonderful and fitting for youth to learn, but of which we are ignorant? |
| 1750 | CLEINIAS: Very good, Stranger; and what shall we say in answer to these objections? |
| 1750 | CLEINIAS: Very good: And now what, according to you, is to be the salvation of our government and of our laws, and how is it to be effected? |
| 1750 | CLEINIAS: Well, Stranger, and may he not very fairly say so? |
| 1750 | CLEINIAS: Well, Stranger, and what is the reason of this? |
| 1750 | CLEINIAS: Well, and have we not already opposed the popular voice in many important enactments? |
| 1750 | CLEINIAS: What answer shall we make to him? |
| 1750 | CLEINIAS: What are the inconsistencies which you observe in us? |
| 1750 | CLEINIAS: What are the two kinds? |
| 1750 | CLEINIAS: What are they? |
| 1750 | CLEINIAS: What are they? |
| 1750 | CLEINIAS: What are they? |
| 1750 | CLEINIAS: What are they? |
| 1750 | CLEINIAS: What are they? |
| 1750 | CLEINIAS: What are they? |
| 1750 | CLEINIAS: What are they? |
| 1750 | CLEINIAS: What are they? |
| 1750 | CLEINIAS: What are we to observe about it? |
| 1750 | CLEINIAS: What are you going to ask? |
| 1750 | CLEINIAS: What consolation will you offer him? |
| 1750 | CLEINIAS: What direction? |
| 1750 | CLEINIAS: What do you bid us keep in mind? |
| 1750 | CLEINIAS: What do you mean, Stranger, by this remark? |
| 1750 | CLEINIAS: What do you mean, Stranger? |
| 1750 | CLEINIAS: What do you mean, and what new thing is this? |
| 1750 | CLEINIAS: What do you mean, my good sir? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What do you mean? |
| 1750 | CLEINIAS: What doctrine do you mean? |
| 1750 | CLEINIAS: What had you in your mind when you said that? |
| 1750 | CLEINIAS: What have we to do? |
| 1750 | CLEINIAS: What have you got to say? |
| 1750 | CLEINIAS: What have you to say, Stranger? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is it? |
| 1750 | CLEINIAS: What is that story? |
| 1750 | CLEINIAS: What is that? |
| 1750 | CLEINIAS: What is that? |
| 1750 | CLEINIAS: What is that? |
| 1750 | CLEINIAS: What is that? |
| 1750 | CLEINIAS: What is the cause, Stranger, of this extreme hesitation? |
| 1750 | CLEINIAS: What is the other half, and how do you divide the subject? |
| 1750 | CLEINIAS: What is their method? |
| 1750 | CLEINIAS: What is this, Stranger, that you are saying? |
| 1750 | CLEINIAS: What jests? |
| 1750 | CLEINIAS: What kind of ignorance do you mean? |
| 1750 | CLEINIAS: What makes you say so? |
| 1750 | CLEINIAS: What method can we devise of electing them? |
| 1750 | CLEINIAS: What more have you to say? |
| 1750 | CLEINIAS: What ought we to say then? |
| 1750 | CLEINIAS: What penalty? |
| 1750 | CLEINIAS: What question? |
| 1750 | CLEINIAS: What shall we say or do to these persons? |
| 1750 | CLEINIAS: What terms? |
| 1750 | CLEINIAS: What then are we to do, Stranger, under these circumstances? |
| 1750 | CLEINIAS: What traditions? |
| 1750 | CLEINIAS: What troubles you, Stranger? |
| 1750 | CLEINIAS: What was the error? |
| 1750 | CLEINIAS: What would you expect? |
| 1750 | CLEINIAS: What, Stranger, is the drift of your comparison? |
| 1750 | CLEINIAS: What? |
| 1750 | CLEINIAS: What? |
| 1750 | CLEINIAS: What? |
| 1750 | CLEINIAS: What? |
| 1750 | CLEINIAS: What? |
| 1750 | CLEINIAS: What? |
| 1750 | CLEINIAS: What? |
| 1750 | CLEINIAS: Which are they? |
| 1750 | CLEINIAS: Which do you mean? |
| 1750 | CLEINIAS: Which will you take? |
| 1750 | CLEINIAS: Who are those who compose the third choir, Stranger? |
| 1750 | CLEINIAS: Why so? |
| 1750 | CLEINIAS: Why, Stranger, what other reason is there? |
| 1750 | CLEINIAS: Will you try to be a little plainer? |
| 1750 | CLEINIAS: You are speaking of harmless pleasure, are you not? |
| 1750 | CLEINIAS: You mean that in each of them there is a principle of superiority or inferiority to self? |
| 1750 | CLEINIAS: You mean the evil of blaming antiquity in states? |
| 1750 | CLEINIAS: You mean to ask whether we should call such a self- moving power life? |
| 1750 | CLEINIAS: You mean to say that the essence which is defined as the self- moved is the same with that which has the name soul? |
| 1750 | CLEINIAS: You mean, I suppose, their serious and noble pursuit? |
| 1750 | CLEINIAS: You would assume, as you say, a tyrant who was young, temperate, quick at learning, having a good memory, courageous, of a noble nature? |
| 1750 | CLEINIAS: Your words are reasonable enough; but shall we find any good or true notion about the stars? |
| 1750 | Can he who is good for anything be ignorant of all this without discredit where great and glorious truths are concerned? |
| 1750 | Can there be any more philosophical speculation than how to reduce many things which are unlike to one idea? |
| 1750 | Can we be right in praising any one who cares for great matters and leaves the small to take care of themselves? |
| 1750 | Can we conceive of any other than that which has been already given-- the motion which can move itself? |
| 1750 | Can we keep our temper with them, when they compel us to argue on such a theme? |
| 1750 | Can we say? |
| 1750 | Can you tell me? |
| 1750 | Come, legislator, let us say to him, and what are the conditions which you would have? |
| 1750 | Did we not arrive at the conclusion that parents ought to govern their children, and the elder the younger, and the noble the ignoble? |
| 1750 | Did we not imply that the poets are not always quite capable of knowing what is good or evil? |
| 1750 | Did you ever observe that there are beautiful things of which men often say,''What wonders they would have effected if rightly used?'' |
| 1750 | Do not these qualities entirely desert a man if he becomes saturated with drink? |
| 1750 | Do some figures, then, appear to be beautiful which are not? |
| 1750 | Do we not often hear of wages being adjusted in proportion to the profits of employers? |
| 1750 | Do you agree with me thus far? |
| 1750 | Do you mean some form of democracy, or oligarchy, or aristocracy, or monarchy? |
| 1750 | Do you not see that a drunken pilot or a drunken ruler of any sort will ruin ship, chariot, army-- anything, in short, of which he has the direction? |
| 1750 | Do you remember the image in which I likened the men for whom laws are now made to slaves who are doctored by slaves? |
| 1750 | Do you remember the names of the Fates? |
| 1750 | For boys and girls ought to learn to dance and practise gymnastic exercises-- ought they not? |
| 1750 | For do not love, ignorance, avarice, wealth, beauty, strength, while they stimulate courage, also madden and intoxicate the soul? |
| 1750 | For of doctors are there not two kinds? |
| 1750 | For reflect-- if women are not to have the education of men, some other must be found for them, and what other can we propose? |
| 1750 | For surely neither of them can be charged with neglect if they fail to attend to something which is beyond their power? |
| 1750 | For there is a thing which has occurred times without number in states-- CLEINIAS: What thing? |
| 1750 | For what good can the just man have which is separated from pleasure? |
| 1750 | For why should a writer say over again, in a more imperfect form, what he had already said in his most finished style and manner? |
| 1750 | For, O my friends, how can there be the least shadow of wisdom when there is no harmony? |
| 1750 | Have we already forgotten what was said a little while ago? |
| 1750 | Have we ever determined in what respect these two classes of actions differ from one another? |
| 1750 | Have we not already decided that no gold or silver Plutus shall be allowed in our city? |
| 1750 | Have we not heard of Iccus of Tarentum and other wrestlers who abstained wholly for a time? |
| 1750 | Have we not mentioned all motions that there are, and comprehended them under their kinds and numbered them with the exception, my friends, of two? |
| 1750 | He will say,--''May I not do what I will with my own, and give much to my friends, and little to my enemies?'' |
| 1750 | Here are three kinds of love: ought the legislator to prohibit all of them equally, or to allow the virtuous love to remain? |
| 1750 | How can a thing which is moved by another ever be the beginning of change? |
| 1750 | How can a word not understood be the basis of legislation? |
| 1750 | How can they be saved from those passions which reason forbids them to indulge, and which are the ruin of so many? |
| 1750 | How can we legislate about these consecrated strains without incurring ridicule? |
| 1750 | How can we prove that what I am saying is true? |
| 1750 | How could he have? |
| 1750 | How in the less can we find an image of the greater? |
| 1750 | How ought he to answer this question? |
| 1750 | How shall we devise a remedy and way of escape out of so great a danger? |
| 1750 | How shall we perfect the ideas of our guardians about virtue? |
| 1750 | How then can the advocate of justice be other than noble? |
| 1750 | How then can we rightly order the distribution of the land? |
| 1750 | I should like to know whether you and Megillus would agree with me in what I am about to say; for my opinion is-- CLEINIAS: What? |
| 1750 | I suppose that you have never seen a city which is subject to a tyranny? |
| 1750 | I will simply ask once more whether we shall lay down as one of our principles of song-- CLEINIAS: What? |
| 1750 | If so, in what kind of sports? |
| 1750 | If they do, how can they escape the fate of a fatted beast, which is to be torn in pieces by some other beast more valiant than himself? |
| 1750 | In a ship, when the pilot and the sailors unite their perceptions with the piloting mind, do they not save both themselves and their craft? |
| 1750 | In the first place, let us-- CLEINIAS: Do what? |
| 1750 | In the next place, we acknowledge that the soul is the cause of good and evil, just and unjust, if we suppose her to be the cause of all things? |
| 1750 | In the process of gestation? |
| 1750 | In what other manner could we ever study the art of self- defence? |
| 1750 | Is he the better who accomplishes his ends in a double way, or he who works in one way, and that the ruder and inferior? |
| 1750 | Is not justice noble, which has been the civiliser of humanity? |
| 1750 | Is not justice the civilizer of mankind? |
| 1750 | Is not such knowledge a disgrace to a man of sense, especially where great and glorious truths are concerned? |
| 1750 | Is not the origin of music as follows? |
| 1750 | Is not this the fact? |
| 1750 | Is the approval of gods and men to be deemed good and honourable, but unpleasant, and their disapproval the reverse? |
| 1750 | Is the poet to train his choruses as he pleases, without reference to virtue or vice? |
| 1750 | Is there any other way in which his neglect can be explained? |
| 1750 | Is there not one claim of authority which is always just,--that of fathers and mothers and in general of progenitors to rule over their offspring? |
| 1750 | Is there timber for ship- building? |
| 1750 | Is this due to the ignorance of mankind and their legislators? |
| 1750 | Let me ask again, Are you and I agreed about this? |
| 1750 | Let me ask another question: What is the name which is given to self- motion when manifested in any material substance? |
| 1750 | Let us see: Are there not two kinds of fear-- fear of evil and fear of an evil reputation? |
| 1750 | Let us then once more ask the question, To what end has all this been said? |
| 1750 | Looking at these and the like examples, what ought we to do concerning property in slaves? |
| 1750 | MEGILLUS: And would he not be justified? |
| 1750 | MEGILLUS: But were you not right and wise in speaking as you did, and we in assenting to you? |
| 1750 | MEGILLUS: How do you mean; and why do you blame them? |
| 1750 | MEGILLUS: How do you mean? |
| 1750 | MEGILLUS: Ought I to answer first, since I am the elder? |
| 1750 | MEGILLUS: To what are you referring, and what do you mean? |
| 1750 | MEGILLUS: What advantage? |
| 1750 | MEGILLUS: What do you mean, Stranger? |
| 1750 | MEGILLUS: What do you mean? |
| 1750 | MEGILLUS: What do you mean? |
| 1750 | MEGILLUS: What is it? |
| 1750 | MEGILLUS: What is it? |
| 1750 | MEGILLUS: What is it? |
| 1750 | MEGILLUS: What laws do you mean? |
| 1750 | MEGILLUS: What security? |
| 1750 | MEGILLUS: What shall we do, Cleinias? |
| 1750 | MEGILLUS: What word? |
| 1750 | MEGILLUS: When do you mean? |
| 1750 | MEGILLUS: When the son is young and foolish, you mean? |
| 1750 | MEGILLUS: Why, my good friend, how could any Lacedaemonian say anything else? |
| 1750 | MEGILLUS: Yes; but will he ever succeed in making all mankind use the same language about them? |
| 1750 | MEGILLUS: You are speaking of temperance? |
| 1750 | May any one come from any city of Crete? |
| 1750 | May any one come out of all Crete; and is the idea that the population in the several states is too numerous for the means of subsistence? |
| 1750 | May we not suppose that this was the intention with which the men of those days framed the constitutions of their states? |
| 1750 | May we not suppose the colonists to have arrived, and proceed to make our speech to them? |
| 1750 | May we say that they are? |
| 1750 | Mem.)? |
| 1750 | Must not he who maintains that the Gods can be propitiated argue thus? |
| 1750 | Must not that which is moved by others finally depend upon that which is moved by itself? |
| 1750 | Must they not be at least rulers who have to order unceasingly the whole heaven? |
| 1750 | Must we not reply,''The self- moved''? |
| 1750 | My first question is, Why has the law ordained that you should have common meals, and practise gymnastics, and bear arms? |
| 1750 | Next as to temperance: what institutions have you which are adapted to promote temperance? |
| 1750 | No; but suppose that there were; might not the legislator use such a mode of testing courage and cowardice? |
| 1750 | Now how can we create this quality of immobility in the laws? |
| 1750 | Now is not the use of both methods far better than the use of either alone? |
| 1750 | Now is this a true way of speaking or of acting? |
| 1750 | Now the voluntary can not be the involuntary; and if you two come to me and say,''Then shall we legislate for our city?'' |
| 1750 | Now what class or institution is there in our state which has such a saving power? |
| 1750 | Now what course ought we to take? |
| 1750 | Now which is the better way of proceeding in a physician and in a trainer? |
| 1750 | Now which of them is right? |
| 1750 | Now, ought we not to forbid such strains as these? |
| 1750 | Now, what will be the form of such prefaces? |
| 1750 | Once more then, as I have asked more than once, shall this be our third law, and type, and model-- What do you say? |
| 1750 | One soul or more? |
| 1750 | Or a general who is sick and drunk with fear and ignorant of war a good general? |
| 1750 | Or can we give our guardians a more precise knowledge of virtue in speech and action than the many have? |
| 1750 | Or if we had no adversary at all, animate or inanimate, should we not venture in the dearth of antagonists to spar by ourselves? |
| 1750 | Or is the neither doing nor suffering evil good and honourable, although not pleasant? |
| 1750 | Or rather, do we not all know the reasons? |
| 1750 | Or shall we leave the preamble and go on to the laws? |
| 1750 | Or try the matter by the test which we apply to all laws,--who will say that the permission of such things tends to virtue? |
| 1750 | Or would you abstain from using the potion altogether, although you have no reason for abstaining?'' |
| 1750 | Or would you ascertain whether he is licentious by putting your wife or daughter into his hands? |
| 1750 | Ought not prayers to be offered up to the Gods when we sacrifice? |
| 1750 | Our minister of education will have a great deal to do; and being an old man, how will he get through so much work? |
| 1750 | People say that he who gives us most pleasure at such festivals is to win the palm: are they right? |
| 1750 | Perhaps you will ask me what is the bearing of these remarks? |
| 1750 | Pol.)? |
| 1750 | Seeing then that there are these three sorts of love, ought the law to prohibit and forbid them all to exist among us? |
| 1750 | Shall I give his answer? |
| 1750 | Shall I tell you why? |
| 1750 | Shall I tell you? |
| 1750 | Shall I try to divine? |
| 1750 | Shall these be our rules, and shall we impose a penalty for the neglect of them? |
| 1750 | Shall they sing a choric strain? |
| 1750 | Shall they, like the women of Thrace, tend cattle and till the ground; or, like our own, spin and weave, and take care of the house? |
| 1750 | Shall this be our constitution, or shall all be educated alike, and the special training be given up? |
| 1750 | Shall we allow a stranger to run down Sparta in this fashion? |
| 1750 | Shall we assume so much, or do we still entertain doubts? |
| 1750 | Shall we be so foolish as to let them off who would give us the most beautiful and also the most useful of songs? |
| 1750 | Shall we begin, then, with the acknowledgment that education is first given through Apollo and the Muses? |
| 1750 | Shall we contrive some means of engrafting this knowledge on our state, or give the matter up? |
| 1750 | Shall we impose penalties for the neglect of these rules? |
| 1750 | Shall we make a defence of ourselves? |
| 1750 | Shall we now proceed to speak of this? |
| 1750 | Shall we proceed to the other half or not? |
| 1750 | Shall we propose this? |
| 1750 | Shall we say that glory and fame, coming from Gods and men, though good and noble, are nevertheless unpleasant, and infamy pleasant? |
| 1750 | Shall we suppose some impious man to charge us with assuming the existence of the Gods, and make a defence? |
| 1750 | Shall we then propose as one of our laws and models relating to the Muses-- CLEINIAS: What? |
| 1750 | Shall we try to prove that it is so? |
| 1750 | Some one will ask, why not? |
| 1750 | Strangers, let me ask a question of you-- Was a God or a man the author of your laws? |
| 1750 | Such a sadness was the natural effect of declining years and failing powers, which make men ask,''After all, what profit is there in life?'' |
| 1750 | Suppose a person to express his admiration of wealth or rank, does he not do so under the idea that by the help of these he can attain his desires? |
| 1750 | Suppose a physician who had to cure a patient-- would he ever succeed if he attended to the great and neglected the little? |
| 1750 | Suppose that we make answer as follows: CLEINIAS: How would you answer? |
| 1750 | Suppose these competitors to meet, and not these only, but innumerable others as well-- can you tell me who ought to be the victor? |
| 1750 | Surely we should say that to be temperate and to possess mind belongs to virtue, and the contrary to vice? |
| 1750 | Tell me whether you assent to my words? |
| 1750 | Tell me, Megillus, were not the common meals and gymnastic training instituted by your legislator with a view to war? |
| 1750 | Tell me, by the Gods, I say, how the Gods are to be propitiated by us? |
| 1750 | Tell me, then, whence do you draw your recruits in the present enterprise? |
| 1750 | Tell me,--were not first the syssitia, and secondly the gymnasia, invented by your legislator with a view to war? |
| 1750 | The judge of the imitation is required to know, therefore, first the original, secondly the truth, and thirdly the merit of the execution? |
| 1750 | The legislator may be conceived to make the following address to himself:--With what object am I training my citizens? |
| 1750 | The legislator may be supposed to argue the question in his own mind: Who are my citizens for whom I have set in order the city? |
| 1750 | The question runs up into wider ones-- What is the general effect of asceticism on human nature? |
| 1750 | The true guardian of the laws ought to know their truth, and should also be able to interpret and execute them? |
| 1750 | Then every one should be both fearful and fearless? |
| 1750 | Then how can we believe that drinking should be encouraged? |
| 1750 | Then what was the reason why their legislation signally failed? |
| 1750 | Then, if we know what is good and bad in song and dance, we shall know what education is? |
| 1750 | There is a convivial form of society-- is there not? |
| 1750 | This makes us ask, What shall we do about slaves? |
| 1750 | This proves that the Gods hear the curses of parents who are wronged; and shall we doubt that they hear and fulfil their blessings too?'' |
| 1750 | To which of these classes, Megillus, do you refer your own state? |
| 1750 | To whom shall we compare them? |
| 1750 | To whom then is our state to be entrusted? |
| 1750 | Was it because they did not know how wisely Hesiod spoke when he said that the half is often more than the whole? |
| 1750 | We are agreed( are we not?) |
| 1750 | Well, are we not agreed that our guardians ought to know, not only how the good and the honourable are many, but also how they are one? |
| 1750 | Well, but is courage only a combat against fear and pain, and not against pleasure and flattery? |
| 1750 | What are they, and how many in number? |
| 1750 | What better and more innocent test of character is there than festive intercourse? |
| 1750 | What constitution shall we give-- democracy, oligarchy, or aristocracy?'' |
| 1750 | What do you say, friend Megillus? |
| 1750 | What do you say? |
| 1750 | What do you say? |
| 1750 | What do you think of ancient traditions about deluges and destructions of mankind, and the preservation of a remnant? |
| 1750 | What do you think? |
| 1750 | What have you to say? |
| 1750 | What inference is to be drawn from all this? |
| 1750 | What is he to do? |
| 1750 | What is the inference? |
| 1750 | What is the nature of the movement of the soul? |
| 1750 | What is there cheaper, or more innocent? |
| 1750 | What is there which so surely gives victory and safety in war? |
| 1750 | What life, then, is pleasing to God? |
| 1750 | What other aim would they have had? |
| 1750 | What remedies can a city find for this disease? |
| 1750 | What remedy can a city of sense find against this disease? |
| 1750 | What say you? |
| 1750 | What shall the law prescribe, and what shall be left to the judge? |
| 1750 | What then shall we do? |
| 1750 | What would you like? |
| 1750 | What would you say then to leaving these matters for the present, and passing on to some other question of law? |
| 1750 | What, then, shall we do? |
| 1750 | Where is an ordinance about pleasure similar to that about pain to be found in your laws? |
| 1750 | Wherefore, also, the legislator ought often to impress upon himself the question--''What do I want?'' |
| 1750 | Wherefore, seeing that human things are thus ordered, what should a wise man do or think, or not do or think''? |
| 1750 | Wherefore, seeing these things, what ought we to do or think? |
| 1750 | Which is the doubtful kind, and how are the two to be distinguished? |
| 1750 | Whither are we running away? |
| 1750 | Who are they, and what is their nature? |
| 1750 | Who can be calm when he is called upon to prove the existence of the Gods? |
| 1750 | Who could select 180 persons of each class, fitted to be senators? |
| 1750 | Who knows but we may be aiming at the greater, and fail of attaining the lesser? |
| 1750 | Who will ever believe this? |
| 1750 | Why do I mention this? |
| 1750 | Why do I say this? |
| 1750 | Why do we call virtue, which is a single thing, by the two names of wisdom and courage? |
| 1750 | Why have I made this remark? |
| 1750 | Why, surely our courage is shown in imagining that the new colonists will quietly receive our laws? |
| 1750 | Why, then, does any dishonour attach to a beneficent occupation? |
| 1750 | Will any one be able to imitate the human body, if he does not know the number, proportion, colour, or figure of the limbs? |
| 1750 | Will he be able to command merely because he has military skill if he be a coward, who, when danger comes, is sick and drunk with fear? |
| 1750 | Will he who is seduced learn the habit of courage; or will the seducer acquire temperance? |
| 1750 | Will not a man be able to judge of it best from a point of view in which he may behold the progress of states and their transitions to good or evil? |
| 1750 | Will not a man find abstinence more easy when his body is sound than when he is in ill- condition? |
| 1750 | Will not all men censure as womanly him who imitates the woman? |
| 1750 | Will not poets and spectators and actors all agree in this? |
| 1750 | Will not the fear of impiety enable them to conquer that which many who were inferior to them have conquered? |
| 1750 | Will not the legislator, observing the order of nature, begin by making regulations for states about births? |
| 1750 | Will such passions implant in the soul of him who is seduced the habit of courage, or in the soul of the seducer the principle of temperance? |
| 1750 | Will the same figures or sounds be equally well adapted to the manly and the cowardly when they are in trouble? |
| 1750 | Will this be the way? |
| 1750 | Will you admit that in all societies there must be a leader? |
| 1750 | Will you allow me then to explain how I should have liked to have heard you expound the matter? |
| 1750 | Will you hear me tell how great I deem the evil to be? |
| 1750 | Would a pilot who is sea- sick be a good pilot? |
| 1750 | Would any man willingly degrade or weaken that? |
| 1750 | Would not this have been the way? |
| 1750 | Would you make a bargain with a man in order to try whether he is honest? |
| 1750 | Yes; but may I tell you the effect which the preceding discourse has had upon me? |
| 1750 | Yes; but of what nature is this union? |
| 1750 | You admit that wine stimulates the passions? |
| 1750 | You are aware that there are these two classes of doctors? |
| 1750 | You are speaking of the degradation of the soul: but how about the body? |
| 1750 | You know that there are such things as length, breadth, and depth? |
| 1750 | You will admit that anger is of a violent and destructive nature? |
| 1750 | You will say, How, and with what weapons? |
| 1750 | You will surely grant so much? |
| 1750 | You would agree? |
| 1750 | and if to be just is to be happy, what is that principle of happiness or good which is superior to pleasure? |
| 1750 | and should not other writings either agree with them, or if they disagree, be deemed ridiculous? |
| 1750 | and why are you so perplexed in your mind? |
| 1750 | and''Do I attain my aim, or do I miss the mark?'' |
| 1750 | how shall we give our state a head and eyes? |
| 1750 | it was a question requiring serious consideration-- Who should execute a sentence? |
| 1750 | or are some things in motion, and some things at rest? |
| 1750 | or how can the lawgiver rightly direct you about them? |
| 1750 | or is there any way in which our city can be made to resemble the head and senses of rational beings because possessing such a guardian power? |
| 1750 | or rather, who will not blame the effeminacy of him who yields to pleasures and is unable to hold out against them? |
| 1750 | or shall we give heed to them above all? |
| 1750 | or shall we leave them and return to our laws, lest the prelude should become longer than the law? |
| 1750 | or shall we make the punishment of all to be alike, under the idea that there is no such thing as voluntary crime? |
| 1750 | or what settlements of states are greater or more famous? |
| 1750 | or when wealth, beauty, strength, and all the intoxicating workings of pleasure madden us? |
| 1750 | that it is a principle of wisdom and virtue, or a principle which has neither wisdom nor virtue? |
| 1750 | will you explain the law more precisely? |