hide Sorting

You can sort these results in two ways:

By entity
Chronological order for dates, alphabetical order for places and people.
By position (current method)
As the entities appear in the document.

You are currently sorting in ascending order. Sort in descending order.

hide Most Frequent Entities

The entities that appear most frequently in this document are shown below.

Entity Max. Freq Min. Freq
Athens (Greece) 22 0 Browse Search
Greece (Greece) 10 0 Browse Search
Attica (Greece) 8 0 Browse Search
Epidauros 6 0 Browse Search
Olympia (Greece) 6 0 Browse Search
Boeotia (Greece) 6 0 Browse Search
Delphi (Greece) 4 0 Browse Search
Asia 4 0 Browse Search
Europe 4 0 Browse Search
Lebadeia 4 0 Browse Search
View all entities in this document...

Browsing named entities in Xenophon, Memorabilia (ed. E. C. Marchant).

Found 152 total hits in 42 results.

1 2 3 4 5
Thessaly (Greece) (search for this): book 1, chapter 2
t whatever is honourable, whatever is good in conduct is the result of training, and that this is especially true of prudence. For in the same body along with the soul are planted the pleasures which call to her: “Abandon prudence, and make haste to gratify us and the body.” And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. Such was their fortune: and when to pride of birth, confidence in wealth
Athens (Greece) (search for this): book 1, chapter 2
planted the pleasures which call to her: “Abandon prudence, and make haste to gratify us and the body.” And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. Such was their fortune: and when to pride of birth, confidence in wealth, vainglory and much yielding to temptation were added corruption and long separation from Socrates, what wonder if they grew overbearing? For their wrongdoing, then, is So
Delphi (Greece) (search for this): book 1, chapter 3
In order to support my opinion that he benefited his companions, alike by actions that revealed his own character and by his conversation, I will set down what I recollect of these.First, then, for his attitude towards religion; his deeds and words were clearly in harmony with the answer given by the Priestess at Delphi to such questions as “What is my duty about sacrifice?” or about “cult of ancestors.” For the answer of the Priestess is, “Follow the custom of the State: that is the way to act piously.” And so Socrates acted himself and counselled others to act. To take any other course he considered presumption and folly. And again, when he prayed he asked simply for good gifts,Cyropaedia I. vi. 5. “for the gods know best what things are good.” To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. Though his sacrifices were humble, according to his means, he tho
Sicily (Italy) (search for this): book 1, chapter 4
ions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god's eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily, and god's thought is not sufficient to pay heed to the whole world at once. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all thingsCyropaedia VIII.
Egypt (Egypt) (search for this): book 1, chapter 4
uman institutions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god's eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily, and god's thought is not sufficient to pay heed to the whole world at once. Nay, but just as by serving men you find out who is willing to serve you in return, by being kind who will be kind to you in return, and by taking counsel, discover the masters of thought, so try the gods by serving them, and see whether they will vouchsafe to counsel you in matters hidden from man. Then you will know that such is the greatness and such the nature of the deity that he sees all thingsCy
Africa (search for this): book 2, chapter 1
as you propose and number him with ‘those fitted to be rulers': but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had.”Here Socrates asked: “Shall we then consider whether the rulers or the ruled live the pleasanter life?”“Certainly,” replied Aristippus.“To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maeotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life?” “Nay,” replied Aristippus, “for my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither through rule nor slavery, but through liberty, which is the ro
Europe (search for this): book 2, chapter 1
lenty of trouble on himself and others, I would educate him as you propose and number him with ‘those fitted to be rulers': but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had.”Here Socrates asked: “Shall we then consider whether the rulers or the ruled live the pleasanter life?”“Certainly,” replied Aristippus.“To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maeotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life?” “Nay,” replied Aristippus, “for my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither thr
Asia (search for this): book 2, chapter 1
d things, and to abstain from all of them himself. And so, should anyone want to bring plenty of trouble on himself and others, I would educate him as you propose and number him with ‘those fitted to be rulers': but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had.”Here Socrates asked: “Shall we then consider whether the rulers or the ruled live the pleasanter life?”“Certainly,” replied Aristippus.“To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maeotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life?” “Nay,” replied Aristippus, “for my part I am no candidate for slavery; but t
Greece (Greece) (search for this): book 2, chapter 1
and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas: if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through wHellas: if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat.’ “And Vice, as Prodicus tells, answered and said: ‘Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness.’“And Virtue
Athens (Greece) (search for this): book 2, chapter 3
aintance when he offers sacrifice, what would you do?”“Of course I should begin by inviting him myself when I offered sacrifice.” “And suppose you wanted to encourage one of your friends to look after your affairs during your absence from home, what would you do?”“Of course I should first undertake to look after his affairs in his absence.” “And suppose you wanted a stranger to entertain you when you visited his city, what would you do?”“Obviously I should first entertain him when he came to Athens. Yes, and if I wanted him to show himself eager in forwarding the business on which I had come, it is obvious that I should first have to do the same by him.” “It seems that you have long concealed a knowledge of all spells that were ever discovered. Or is it that you hesitate to make a beginning, for fear of disgracing yourself by first showing kindness to your brother? Yet it is generally thought worthy of the highest praise to anticipate the malevolence of an enemy an
1 2 3 4 5