Questions

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
1677	ALCIBIADES: And how long must I wait, Socrates, and who will be my teacher?
1677	ALCIBIADES: Certainly not: for then what use could I make of them?
1677	ALCIBIADES: How do you mean?
1677	ALCIBIADES: How do you mean?
1677	ALCIBIADES: How in the world, Socrates, do the words of the poet apply to him?
1677	ALCIBIADES: Of what do you suppose that I am thinking?
1677	ALCIBIADES: What is that, Socrates?
1677	ALCIBIADES: Why, Socrates, how is that possible?
1677	ALCIBIADES: Yes, Socrates, but you are speaking of a madman: surely you do not think that any one in his senses would venture to make such a prayer?
1677	And was not his prayer accomplished, and did not many and terrible evils thence arise, upon which I need not dilate?
1677	But perhaps we may consider the matter thus:-- ALCIBIADES: How?
1677	Can ignorance possibly be better than knowledge for any person in any conceivable case?
1677	Consider, my dear friend: may it not be quite otherwise?
1677	Did we not?
1677	Do you not speak of one who knows what is best in riding as a good rider?
1677	For tell me, by heaven, do you not think that in the city the wise are few, while the foolish, whom you call mad, are many?
1677	For we acknowledged that there are these two classes?
1677	In such a case should we not be right if we said that the state would be full of anarchy and lawlessness?
1677	May we not take an illustration from the artizans?
1677	Or do you believe that a man may labour under some other disease, even although he has none of these complaints?
1677	Or do you think that Orestes, had he been in his senses and knew what was best for him to do, would ever have dared to venture on such a crime?
1677	Or is there a difference between the clever artist and the wise man?
1677	Or what is your opinion?
1677	SOCRATES: A man must either be sick or be well?
1677	SOCRATES: And again, there are some who are in health?
1677	SOCRATES: And both to the person who is ignorant and everybody else?
1677	SOCRATES: And every disease ophthalmia?
1677	SOCRATES: And if he do the contrary, both he and the state will suffer?
1677	SOCRATES: And if you made many attempts, and each time failed to recognize Pericles, you would never attack him?
1677	SOCRATES: And in a similar way you speak of a good boxer or a good flute- player or a good performer in any other art?
1677	SOCRATES: And is every kind of ophthalmia a disease?
1677	SOCRATES: And must every sick person either have the gout, or be in a fever, or suffer from ophthalmia?
1677	SOCRATES: And some men seem to you to be discreet, and others the contrary?
1677	SOCRATES: And that there is no third or middle term between discretion and indiscretion?
1677	SOCRATES: And there can not be two opposites to one thing?
1677	SOCRATES: And there is still another case which will also perhaps appear strange to you, if you will consider it?
1677	SOCRATES: And they are not the same?
1677	SOCRATES: And would you accept them if you were likely to use them to a bad and mischievous end?
1677	SOCRATES: And you regard those as sensible who know what ought to be done or said?
1677	SOCRATES: And you use both the terms,''wise''and''foolish,''in reference to something?
1677	SOCRATES: Are you going, Alcibiades, to offer prayer to Zeus?
1677	SOCRATES: But how could we live in safety with so many crazy people?
1677	SOCRATES: But is it necessary that the man who is clever in any of these arts should be wise also in general?
1677	SOCRATES: But ought we not then, think you, either to fancy that we know or really to know, what we confidently propose to do or say?
1677	SOCRATES: But were you not saying that you would call the many unwise and the few wise?
1677	SOCRATES: Did you not acknowledge that madness was the opposite of discretion?
1677	SOCRATES: For you designed to kill, not the first who offered, but Pericles himself?
1677	SOCRATES: He did not intend to slay the first woman he came across, nor any one else''s mother, but only his own?
1677	SOCRATES: He must be either sane or insane?
1677	SOCRATES: Ignorance, then, is better for those who are in such a frame of mind, and have such ideas?
1677	SOCRATES: Madness, then, you consider to be the opposite of discretion?
1677	SOCRATES: Nor again, I suppose, a person who knows the art of war, but does not know whether it is better to go to war or for how long?
1677	SOCRATES: Nor are there any who are in neither state?
1677	SOCRATES: Nor would any one else, I fancy?
1677	SOCRATES: So I believe:--you do not think so?
1677	SOCRATES: That ignorance is bad then, it would appear, which is of the best and does not know what is best?
1677	SOCRATES: The latter will say or do what they ought not without their own knowledge?
1677	SOCRATES: The many are foolish, the few wise?
1677	SOCRATES: The senseless are those who do not know this?
1677	SOCRATES: Then madness and want of sense are the same?
1677	SOCRATES: Very good: and do you think the same about discretion and want of discretion?
1677	SOCRATES: We are agreed, then, that every form of ophthalmia is a disease, but not every disease ophthalmia?
1677	SOCRATES: Well, and are you of the same mind, as before?
1677	SOCRATES: Well, but if Orestes in like manner had not known his mother, do you think that he would ever have laid hands upon her?
1677	SOCRATES: While others are ailing?
1677	SOCRATES: Would you call a person wise who can give advice, but does not know whether or when it is better to carry out the advice?
1677	SOCRATES: Yet you would not accept the dominion and lordship of all the Hellenes and all the barbarians in exchange for your life?
1677	SOCRATES: You acknowledge that for some persons in certain cases the ignorance of some things is a good and not an evil, as you formerly supposed?
1677	SOCRATES:--If, then, you went indoors, and seeing him, did not know him, but thought that he was some one else, would you venture to slay him?
1677	Surely, they are not the only maladies which exist?
1677	Their envoys were also to ask,''Why the Gods always granted the victory to the Lacedaemonians?''
1677	We acknowledge that some are discreet, some foolish, and that some are mad?
1677	We think that some are sick; do we not?
1677	What do you think?
1677	You would distinguish the wise from the foolish?
1681	And is virtue in your opinion, Prodicus, innate or acquired by instruction?
1681	Are not certain things useful to the builder when he is building a house?
1681	But do we not deem those men who are most prosperous to be the happiest?
1681	But how do you mean, Socrates?
1681	But if we are further asked, What is that from which, if we were free, we should have no need of wealth?
1681	But surely, if they were a good, they could not appear bad for any one?
1681	But what particular thing is wealth, if not all things?
1681	But when have we the greatest and the most various needs, when we are sick or when we are well?
1681	But why do you not finish the argument which proves that gold and silver and other things which seem to be wealth are not real wealth?
1681	But why, as you have begun your argument so prettily, do you not go on with the rest?
1681	CRITIAS: And does injustice seem to you an evil or a good?
1681	CRITIAS: And if the wicked man has wealth and is willing to spend it, he will carry out his evil purposes?
1681	CRITIAS: I should like to follow up the argument, and will ask Eryxias whether he thinks that there are just and unjust men?
1681	CRITIAS: Well, and do you think that some men are intemperate?
1681	Can ignorance, for instance, be useful for knowledge, or disease for health, or vice for virtue?
1681	Can you repeat the discourse to us?
1681	Do we not employ in our intercourse with one another speech and violence(?)
1681	ERASISTRATUS: What would you wish to hear first?
1681	For do we not say that silver is useful because it enables us to supply our bodily needs?
1681	For instance, some men are gamblers, some drunkards, and some gluttons: and gambling and the love of drink and greediness are all desires?
1681	For what man of sense could ever be persuaded that the wisest and the richest are the same?
1681	For who has larger estates or more land at his disposal to cultivate if he please?
1681	He was about to add something more, when Critias interrupted him:--Do you really suppose so, Eryxias?
1681	Or how could he be the richest of men who might even have to go begging, because he had not wherewithal to live?
1681	Or is wisdom despised of men and can find no buyers, although cypress wood and marble of Pentelicus are eagerly bought by numerous purchasers?
1681	Or, again, should you call sickness a good or an evil?
1681	SOCRATES: And also the instruments by which wealth is procured?
1681	SOCRATES: And are not the healthy richer than the sick, since health is a possession more valuable than riches to the sick?
1681	SOCRATES: And are they not most prosperous who commit the fewest errors in respect either of themselves or of other men?
1681	SOCRATES: And do we think it possible that a thing should be useful for a purpose unless we have need of it for that purpose?
1681	SOCRATES: And does not this apply in other cases?
1681	SOCRATES: And he appears to you to be the richest who has goods of the greatest value?
1681	SOCRATES: And how would you answer another question?
1681	SOCRATES: And if any one gave you a choice, which of these would you prefer?
1681	SOCRATES: And if anything appeared to be more valuable than health, he would be the richest who possessed it?
1681	SOCRATES: And if they appear useless to this end, ought they not always to appear useless?
1681	SOCRATES: And so, too, physic is not useful to every one, but only to him who knows how to use it?
1681	SOCRATES: And the same is the case with everything else?
1681	SOCRATES: And therefore conditions which are not required for the existence of a thing are not useful for the production of it?
1681	SOCRATES: And we call those actions good which a man does for the sake of virtue?
1681	SOCRATES: And were we not saying before that it was the business of a good man and a gentleman to know where and how anything should be used?
1681	SOCRATES: And when we are in the worst state we have the greatest and most especial need and desire of bodily pleasures?
1681	SOCRATES: And will not hearing be useful for virtue, if virtue is taught by hearing and we use the sense of hearing in giving instruction?
1681	SOCRATES: But can a bad thing be used to carry out a good purpose?
1681	SOCRATES: But can a man learn any kind of knowledge which is imparted by word of mouth if he is wholly deprived of the sense of hearing?
1681	SOCRATES: But can that which is evil be useful for virtue?
1681	SOCRATES: But if he possessed a thousand talents weight of some precious stone, we should say that he was very rich?
1681	SOCRATES: But if, again, we obtain by wealth the aid of medicine, shall we not regard wealth as useful for virtue?
1681	SOCRATES: Clearly we have not yet answered the question, What is wealth?
1681	SOCRATES: In which way do you think you would be the richer?
1681	SOCRATES: The reason is that the one is useless and the other useful?
1681	SOCRATES: The same to you, I said; have you any good news from Sicily to tell us?
1681	SOCRATES: Then if these things are useful for supplying the needs of the body, we must want them for that purpose?
1681	SOCRATES: Then if they procure by this means what they want for the purposes of life, that art will be useful towards life?
1681	SOCRATES: Then now we have to consider, What is money?
1681	SOCRATES: Then our conclusion is, as would appear, that wealth is what is useful to this end?
1681	SOCRATES: Then you consider that a man never wants any of these things for the use of the body?
1681	SOCRATES: What is useful to us, then, is wealth, and what is useless to us is not wealth?
1681	Suppose that we are asked,''Is a horse useful to everybody?''
1681	The youth began by asking Prodicus, In what way did he think that riches were a good and in what an evil?
1681	There are persons, are there not, who teach music and grammar and other arts for pay, and thus procure those things of which they stand in need?
1681	What the Sicilians are doing, or how they are disposed towards our city?
1681	Where would be the advantage of wisdom then?
1681	and various other things?
1681	can we give an answer?
1681	whereas he who is short of means can not do what he fain would, and therefore does not sin?
1681	will not our reply be,''No, but only to those who know how to use a horse?''
1591	''And do you not pursue after pleasure as a good, and avoid pain as an evil?''
1591	''And have you not a similar way of speaking about pain?
1591	''And is this a sort of thing which is of the nature of the holy, or of the nature of the unholy?''
1591	''Are these things good for any other reason except that they end in pleasure, and get rid of and avert pain?
1591	''But how,''he will reply,''can the good be unworthy of the evil, or the evil of the good''?
1591	''But in what will he be better?''
1591	''By what?''
1591	''Shall this be the manner in which I am to distribute justice and reverence among men, or shall I give them to all?''
1591	( 3) Again, would parents who teach her sons lesser matters leave them ignorant of the common duty of citizens?
1591	--and I were to answer, just: would you vote with me or against me?
1591	--how would you answer him?
1591	--they would acknowledge that they were not?
1591	--they would agree to the latter alternative, if I am not mistaken?
1591	--they would assent to me?
1591	--we should answer,''Yes,''if I am not mistaken?
1591	Again we knocked, and he answered without opening: Did you not hear me say that he is not at home, fellows?
1591	And are justice and holiness opposed to one another?''
1591	And are not these confident persons also courageous?
1591	And because of that ignorance they are cowards?
1591	And by what is he overcome?
1591	And do men have some one part and some another part of virtue?
1591	And do the cowards knowingly refuse to go to the nobler, and pleasanter, and better?
1591	And do you remember that folly has already been acknowledged by us to be the opposite of wisdom?
1591	And do you think that a man lives well who lives in pain and grief?
1591	And do you think that the ode is a good composition, and true?
1591	And do you think, I said in a tone of surprise, that justice and holiness have but a small degree of likeness?
1591	And do you think, he said, that the two sayings are consistent?
1591	And does not the poet proceed to say,''I do not agree with the word of Pittacus, albeit the utterance of a wise man: Hardly can a man be good''?
1591	And first, you would agree with me that justice is of the nature of a thing, would you not?
1591	And foolish actions are done by folly, and temperate actions by temperance?
1591	And good sense is good counsel in doing injustice?
1591	And have they not been shown to be cowards through their ignorance of dangers?
1591	And have you an answer for him?
1591	And have you not seen persons utterly ignorant, I said, of these things, and yet confident about them?
1591	And if he were further to ask: What is the wisdom of the Sophist, and what is the manufacture over which he presides?--how should we answer him?
1591	And if honourable, then good?
1591	And if not base, then honourable?
1591	And in causing diseases do they not cause pain?
1591	And in opposite ways?
1591	And is going to battle honourable or disgraceful?
1591	And is it partly good and partly bad, I said, or wholly good?
1591	And is not ignorance the having a false opinion and being deceived about important matters?
1591	And is not wisdom the very opposite of folly?
1591	And is the good that which is expedient for man?
1591	And is there anything good?
1591	And is there not a contradiction?
1591	And might you not, I said, affirm this of the painter and of the carpenter also: Do not they, too, know wise things?
1591	And one thing is done by temperance, and quite another thing by folly?
1591	And shall I argue with them or with you?
1591	And suppose that he turned to you and said,''Is this true, Protagoras?
1591	And suppose that he went on to say:''Well now, is there also such a thing as holiness?''
1591	And suppose that he went to Orthagoras the Theban, and heard him say the same thing, and asked him,''In what shall I become better day by day?''
1591	And temperance is good sense?
1591	And temperance makes them temperate?
1591	And that is done strongly which is done by strength, and that which is weakly done, by weakness?
1591	And that which is done in opposite ways is done by opposites?
1591	And that which is done in the same manner, is done by the same; and that which is done in an opposite manner by the opposite?
1591	And that which is done with swiftness is done swiftly, and that which is done with slowness, slowly?
1591	And that which was done foolishly, as we further admitted, was done in the opposite way to that which was done temperately?
1591	And that which was done temperately was done by temperance, and that which was done foolishly by folly?
1591	And the courageous man has no base fear or base confidence?
1591	And the ignorance of them is cowardice?
1591	And the knowledge of that which is and is not dangerous is courage, and is opposed to the ignorance of these things?
1591	And the reason of this is that they have knowledge?
1591	And the reason why they are cowards is admitted by you to be cowardice?
1591	And then after this suppose that he came and asked us,''What were you saying just now?
1591	And there is the acute in sound?
1591	And therefore by opposites:--then folly is the opposite of temperance?
1591	And these base fears and confidences originate in ignorance and uninstructedness?
1591	And they are all different from one another?
1591	And they who do not act rightly act foolishly, and in acting thus are not temperate?
1591	And this, as possessing measure, must undeniably also be an art and science?
1591	And we admitted also that what was done in opposite ways was done by opposites?
1591	And we said that everything has only one opposite?
1591	And what am I doing?
1591	And what is good and honourable, I said, is also pleasant?
1591	And what is that which the Sophist knows and makes his disciple know?
1591	And what is your purpose?
1591	And what sort of well- doing makes a man a good physician?
1591	And what will he make of you?
1591	And what will they make of you?
1591	And what, Socrates, is the food of the soul?
1591	And when men act rightly and advantageously they seem to you to be temperate?
1591	And when you speak of being overcome--''what do you mean,''he will say,''but that you choose the greater evil in exchange for the lesser good?''
1591	And who have confidence when fighting on horseback-- the skilled horseman or the unskilled?
1591	And who when fighting with light shields-- the peltasts or the nonpeltasts?
1591	And why, I said, do you neither assent nor dissent, Protagoras?
1591	And would you wish to begin the enquiry?
1591	And you think otherwise?
1591	And you would admit the existence of goods?
1591	And you would call pleasant, I said, the things which participate in pleasure or create pleasure?
1591	Are not all actions honourable and useful, of which the tendency is to make life painless and pleasant?
1591	Are these the things which are good but painful?''
1591	Are they not the confident?
1591	Are you looking to any other standard but pleasure and pain when you call them good?''
1591	Are you not of Homer''s opinion, who says''Youth is most charming when the beard first appears''?
1591	Are you satisfied, then, at having a life of pleasure which is without pain?
1591	Because all men are teachers of virtue, each one according to his ability; and you say Where are the teachers?
1591	But does not the courageous man also go to meet the better, and pleasanter, and nobler?
1591	But if he lives pleasantly to the end of his life, will he not in that case have lived well?
1591	But if there is a contradiction, can the composition be good or true?
1591	But shall I tell you a strange thing?
1591	But short enough?
1591	But some one will ask, Why?
1591	But suppose a person were to ask this further question: And how about yourself?
1591	But suppose a person were to ask us: In what are the painters wise?
1591	But surely courage, I said, is opposed to cowardice?
1591	But the fear and confidence of the coward or foolhardy or madman, on the contrary, are base?
1591	But what matter?
1591	But what sort of doing is good in letters?
1591	But what would you like?
1591	But which of the two are they who, as you say, are unwilling to go to war, which is a good and honourable thing?
1591	But who is to be the umpire?
1591	But why then do the sons of good fathers often turn out ill?
1591	But why, Socrates, should we trouble ourselves about the opinion of the many, who just say anything that happens to occur to them?
1591	By the gods, I said, and are you not ashamed at having to appear before the Hellenes in the character of a Sophist?
1591	COMPANION: And do you just come from an interview with him?
1591	COMPANION: And is this stranger really in your opinion a fairer love than the son of Cleinias?
1591	COMPANION: But have you really met, Socrates, with some wise one?
1591	COMPANION: Of what country?
1591	COMPANION: Well, and how do matters proceed?
1591	COMPANION: What do you mean-- a citizen or a foreigner?
1591	COMPANION: What is the meaning of this?
1591	COMPANION: Where do you come from, Socrates?
1591	Delightful, I said; but what is the news?
1591	Did not Simonides first set forth, as his own view, that''Hardly can a man become truly good''?
1591	Do I understand you, I said; and is your meaning that you teach the art of politics, and that you promise to make men good citizens?
1591	Do they also differ from one another in themselves and in their functions?
1591	Do you admit the existence of folly?
1591	Do you hear, Protagoras, I asked, what our friend Prodicus is saying?
1591	Do you know the poem?
1591	Do you think that an unjust man can be temperate in his injustice?
1591	Do you wish, he said, to speak with me alone, or in the presence of the company?
1591	Does he agree with the common opinion that knowledge is overcome by passion?
1591	First of all we admitted that everything has one opposite and not more than one?
1591	For Socrates admits his inability to speak long; will Protagoras in like manner acknowledge his inability to speak short?
1591	Has Protagoras robbed you of anything?
1591	Has anything happened between you and him?
1591	Have you been visiting him, and was he gracious to you?
1591	He and his fellow- workmen have taught them to the best of their ability,--but who will carry them further in their arts?
1591	How is this to be reconciled?
1591	How should we answer him, Socrates?
1591	How so?
1591	How then can I do otherwise than invite you to the examination of these subjects, and ask questions and consult with you?
1591	I knew his voice, and said: Hippocrates, is that you?
1591	I know that Pheidias is a sculptor, and that Homer is a poet; but what appellation is given to Protagoras?
1591	I proceeded: Is not a Sophist, Hippocrates, one who deals wholesale or retail in the food of the soul?
1591	I said: I wonder whether you know what you are doing?
1591	I said: You would admit, Protagoras, that some men live well and others ill?
1591	I said; or shall I begin?
1591	I want to know whether you still think that there are men who are most ignorant and yet most courageous?
1591	I, who knew the very courageous madness of the man, said: What is the matter?
1591	If I am not mistaken the question was this: Are wisdom and temperance and courage and justice and holiness five names of the same thing?
1591	If they succeed, I said, or if they do not succeed?
1591	Is Protagoras in Athens?
1591	Is not that true, Protagoras?
1591	Is not that true?
1591	Is not the real explanation that they are out of proportion to one another, either as greater and smaller, or more and fewer?
1591	Is that, he will ask, because the good was worthy or not worthy of conquering the evil''?
1591	May I employ an illustration?
1591	Must not he make him eloquent in that which he understands?
1591	Now is that your view?
1591	Now when there is all this care about virtue private and public, why, Socrates, do you still wonder and doubt whether virtue can be taught?
1591	Now who becomes a bad physician?
1591	Once more, I said, is there anything beautiful?
1591	Or if a man has one part, must he also have all the others?
1591	Or you might ask, Who is to teach the sons of our artisans this same art which they have learned of their fathers?
1591	Please to consider: Is there or is there not some one quality of which all the citizens must be partakers, if there is to be a city at all?
1591	Protagoras has spoken of the virtues: are they many, or one?
1591	SOCRATES: And is not the wiser always the fairer, sweet friend?
1591	SOCRATES: What of his beard?
1591	Shall I answer what appears to me to be short enough, or what appears to you to be short enough?
1591	Shall I, as an elder, speak to you as younger men in an apologue or myth, or shall I argue out the question?
1591	Socrates renews the attack from another side: he would like to know whether pleasure is not the only good, and pain the only evil?
1591	Suppose again, I said, that the world says to me:''Why do you spend many words and speak in many ways on this subject?''
1591	Tell me then; who are they who have confidence when diving into a well?
1591	Tell me, Hippocrates, I said, as you are going to Protagoras, and will be paying your money to him, what is he to whom you are going?
1591	That is my opinion: would it not be yours also?
1591	The honourable work is also useful and good?
1591	The world will assent, will they not?
1591	Then I proceeded to say: Well, but are you aware of the danger which you are incurring?
1591	Then about what does the Sophist make him eloquent?
1591	Then against something different?
1591	Then as to the motive from which the cowards act, do you call it cowardice or courage?
1591	Then do cowards go where there is safety, and the courageous where there is danger?
1591	Then every opposite has one opposite only and no more?
1591	Then tell me, what do you imagine that he is?
1591	Then the ignorance of what is and is not dangerous is cowardice?
1591	Then the wisdom which knows what are and are not dangers is opposed to the ignorance of them?
1591	Then to act foolishly is the opposite of acting temperately?
1591	Then to live pleasantly is a good, and to live unpleasantly an evil?
1591	Then we are going to pay our money to him in the character of a Sophist?
1591	Then who are the courageous?
1591	Then, I said, no other part of virtue is like knowledge, or like justice, or like courage, or like temperance, or like holiness?
1591	Then, Protagoras, which of the two assertions shall we renounce?
1591	Then, my friends, what do you say to this?
1591	Thereupon I should answer to him who asked me, that justice is of the nature of the just: would not you?
1591	This admission, which has been somewhat hastily made, is now taken up and cross- examined by Socrates:--''Is justice just, and is holiness holy?
1591	To which the only opposite is the evil?
1591	To which the only opposite is the grave?
1591	To which the only opposite is the ugly?
1591	Well then, I said, tell us against what are the courageous ready to go-- against the same dangers as the cowards?
1591	What did he mean, Prodicus, by the term''hard''?
1591	What do you mean?
1591	What does he think of knowledge?
1591	What else would you say?
1591	What other answer could there be but that he presides over the art which makes men eloquent?
1591	What will Protagoras make of you, if you go to see him?
1591	What would you say?
1591	When you speak of brave men, do you mean the confident, or another sort of nature?
1591	Which of these two assertions shall we renounce?
1591	Which you would also acknowledge to be a thing-- should we not say so?
1591	Who is so foolish as to chastise or instruct the ugly, or the diminutive, or the feeble?
1591	Why do I say all this?
1591	Why, he said, how can he be consistent in both?
1591	Will Protagoras answer these objections?
1591	Will you be so good?
1591	Would not mankind generally acknowledge that the art which accomplishes this result is the art of measurement?
1591	Would not the art of measuring be the saving principle; or would the power of appearance?
1591	Would they still be evil, if they had no attendant evil consequences, simply because they give the consciousness of pleasure of whatever nature?''
1591	Would you not admit, my friends, that this is true?
1591	Would you not answer in the same way?
1591	Yes, I replied; he came two days ago: have you only just heard of his arrival?
1591	You might as well ask, Who teaches Greek?
1591	You think that some men are temperate, and yet unjust?
1591	You would not deny, then, that courage and wisdom are also parts of virtue?
1591	You, Socrates, are discontented, and why?
1591	and about what?
1591	and do you bring any news?
1591	and do you call the latter good?
1591	and do you maintain that one part of virtue is unlike another, and is this your position?''
1591	and in causing poverty do they not cause pain;--they would agree to that also, if I am not mistaken?
1591	and what sort of doing makes a man good in letters?
1591	and what will he make of you?
1591	and why do you give them this money?--how would you have answered?
1591	and why have you come hither at this unearthly hour?
1591	are they parts of a whole, or different names of the same thing?
1591	he said: how am I to shorten my answers?
1591	how is he designated?
1591	how would you have answered?
1591	or does he hold that knowledge is power?
1591	or shall I repeat the whole?
1591	shall I make them too short?
1643	''If there is knowledge, there must be teachers; and where are the teachers?''
1643	''To whom, then, shall Meno go?''
1643	''what is courage?''
1643	''what is temperance?''
1643	( To the Boy:) Tell me, boy, do you assert that a double space comes from a double line?
1643	ANYTUS: Whom do you mean, Socrates?
1643	ANYTUS: Why do you not tell him yourself?
1643	ANYTUS: Why single out individuals?
1643	Am I not right?
1643	And am I to carry back this report of you to Thessaly?
1643	And if these were our reasons, should we not be right in sending him?
1643	And if this is the proper name, then you, Meno''s slave, are prepared to affirm that the double space is the square of the diagonal?
1643	And if you find what you want, how will you ever know that this is the thing which you did not know?
1643	And is any mode of acquisition, even if unjust and dishonest, equally to be deemed virtue?
1643	And now tell me, is not this a line of two feet and that of four?
1643	And yet, if there are no universal ideas, what becomes of philosophy?
1643	And, therefore, my dear Meno, I fear that I must begin again and repeat the same question: What is virtue?
1643	Are they not profitable when they are rightly used, and hurtful when they are not rightly used?
1643	But I can not believe, Socrates, that there are no good men: And if there are, how did they come into existence?
1643	But are you in earnest, Socrates, in saying that you do not know what virtue is?
1643	But how, asks Meno, can he enquire either into what he knows or into what he does not know?
1643	But is virtue taught or not?
1643	But what has been the result?
1643	But whence had the uneducated man this knowledge?
1643	But where are the teachers?
1643	Can he be wrong who has right opinion, so long as he has right opinion?
1643	Can the child govern his father, or the slave his master; and would he who governed be any longer a slave?
1643	Can those who were deemed by many to be the wisest men of Hellas have been out of their minds?
1643	Can you say that they are teachers in any true sense whose ideas are in such confusion?
1643	Can you teach me how this is?
1643	Consider the matter thus: If we wanted Meno to be a good physician, to whom should we send him?
1643	Could you not answer that question, Meno?
1643	Do not all men, my dear sir, desire good?
1643	Do they seem to you to be teachers of virtue?
1643	Do you observe that here he seems to imply that virtue can be taught?
1643	Do you remember them?
1643	Do you think that I could?
1643	Have there not been many good men in this city?
1643	Have you not heard from our elders of him?
1643	Health and strength, and beauty and wealth-- these, and the like of these, we call profitable?
1643	Here are two and there is one; and on the other side, here are two also and there is one: and that makes the figure of which you speak?
1643	How could that be?
1643	How would you answer me?
1643	How, if I knew nothing at all of Meno, could I tell if he was fair, or the opposite of fair; rich and noble, or the reverse of rich and noble?
1643	If a man knew the way to Larisa, or anywhere else, and went to the place and led others thither, would he not be a right and good guide?
1643	Is he a bit better than any other mortal?
1643	Is there any difference?
1643	Is virtue the same in a child and in a slave, Meno?
1643	It was the natural answer to two questions,''Whence came the soul?
1643	Let me explain: if in one direction the space was of two feet, and in the other direction of one foot, the whole would be of two feet taken once?
1643	Let the first hypothesis be that virtue is or is not knowledge,--in that case will it be taught or not?
1643	Let us take another,--Aristides, the son of Lysimachus: would you not acknowledge that he was a good man?
1643	Look at the matter in your own way: Would you not admit that Themistocles was a good man?
1643	MENO: And did you not think that he knew?
1643	MENO: And how will you enquire, Socrates, into that which you do not know?
1643	MENO: And now, Socrates, what is colour?
1643	MENO: But if a person were to say that he does not know what colour is, any more than what figure is-- what sort of answer would you have given him?
1643	MENO: How can it be otherwise?
1643	MENO: How do you mean, Socrates?
1643	MENO: Then you have never met Gorgias when he was at Athens?
1643	MENO: True; but do you think that there are no teachers of virtue?
1643	MENO: Well, Socrates, and is not the argument sound?
1643	MENO: Well, what of that?
1643	MENO: Well; and why are you so slow of heart to believe that knowledge is virtue?
1643	MENO: What do you mean by the word''right''?
1643	MENO: What do you mean, Socrates?
1643	MENO: What do you mean?
1643	MENO: What have they to do with the question?
1643	MENO: What of that?
1643	MENO: What was it?
1643	MENO: Where does he say so?
1643	MENO: Why do you say that, Socrates?
1643	MENO: Why do you think so?
1643	MENO: Why not?
1643	MENO: Why, how can there be virtue without these?
1643	MENO: Why?
1643	MENO: Will you have one definition of them all?
1643	MENO: Yes, Socrates; but what do you mean by saying that we do not learn, and that what we call learning is only a process of recollection?
1643	Meanwhile I will return to you, Meno; for I suppose that there are gentlemen in your region too?
1643	Now, has any one ever taught him all this?
1643	Now, to whom should he go in order that he may learn this virtue?
1643	Now, when you say that they deceived and corrupted the youth, are they to be supposed to have corrupted them consciously or unconsciously?
1643	Once more, I suspect, friend Anytus, that virtue is not a thing which can be taught?
1643	Or is the nature of health always the same, whether in man or woman?
1643	Ought I not to ask the question over again; for can any one who does not know virtue know a part of virtue?
1643	Please, Anytus, to help me and your friend Meno in answering our question, Who are the teachers?
1643	SOCRATES: A square may be of any size?
1643	SOCRATES: And a person who had a right opinion about the way, but had never been and did not know, might be a good guide also, might he not?
1643	SOCRATES: And a third, which is equal to either of them?
1643	SOCRATES: And am I not also right in saying that true opinion leading the way perfects action quite as well as knowledge?
1643	SOCRATES: And are there not here four equal lines which contain this space?
1643	SOCRATES: And are there not these four divisions in the figure, each of which is equal to the figure of four feet?
1643	SOCRATES: And are they willing to teach the young?
1643	SOCRATES: And can either a young man or an elder one be good, if they are intemperate and unjust?
1643	SOCRATES: And can either house or state or anything be well ordered without temperance and without justice?
1643	SOCRATES: And conversely, may not the art of which neither teachers nor disciples exist be assumed to be incapable of being taught?
1643	SOCRATES: And desire is of possession?
1643	SOCRATES: And did not he train his son Lysimachus better than any other Athenian in all that could be done for him by the help of masters?
1643	SOCRATES: And do you really imagine, Meno, that a man knows evils to be evils and desires them notwithstanding?
1643	SOCRATES: And does any one desire to be miserable and ill- fated?
1643	SOCRATES: And does he really know?
1643	SOCRATES: And does he think that the evils will do good to him who possesses them, or does he know that they will do him harm?
1643	SOCRATES: And does he who desires the honourable also desire the good?
1643	SOCRATES: And does not this line, reaching from corner to corner, bisect each of these spaces?
1643	SOCRATES: And does this definition of virtue include all virtue?
1643	SOCRATES: And for this reason-- that there are other figures?
1643	SOCRATES: And four is how many times two?
1643	SOCRATES: And four such lines will make a space containing eight feet?
1643	SOCRATES: And four times is not double?
1643	SOCRATES: And from what line do you get this figure?
1643	SOCRATES: And how many are twice two feet?
1643	SOCRATES: And how many in this?
1643	SOCRATES: And how many spaces are there in this section?
1643	SOCRATES: And how many times larger is this space than this other?
1643	SOCRATES: And how much are three times three feet?
1643	SOCRATES: And how much is the double of four?
1643	SOCRATES: And if he proceeded to ask, What other figures are there?
1643	SOCRATES: And if it was taught it was wisdom?
1643	SOCRATES: And if one man is not better than another in desiring good, he must be better in the power of attaining it?
1643	SOCRATES: And if one side of the figure be of two feet, and the other side be of two feet, how much will the whole be?
1643	SOCRATES: And if there are no teachers, neither are there disciples?
1643	SOCRATES: And if there are no teachers, neither are there scholars?
1643	SOCRATES: And if there were teachers, it might be taught; and if there were no teachers, not?
1643	SOCRATES: And if we are good, then we are profitable; for all good things are profitable?
1643	SOCRATES: And in speaking thus, you do not mean to say that the round is round any more than straight, or the straight any more straight than round?
1643	SOCRATES: And in supposing that they will be useful only if they are true guides to us of action-- there we were also right?
1643	SOCRATES: And is not that four times four?
1643	SOCRATES: And is not this true of size and strength?
1643	SOCRATES: And is not this universally true of human nature?
1643	SOCRATES: And may we not, Meno, truly call those men''divine''who, having no understanding, yet succeed in many a grand deed and word?
1643	SOCRATES: And might not the same be said of flute- playing, and of the other arts?
1643	SOCRATES: And might there not be another square twice as large as this, and having like this the lines equal?
1643	SOCRATES: And must not he then have been a good teacher, if any man ever was a good teacher, of his own virtue?
1643	SOCRATES: And must they not suppose that those who are hurt are miserable in proportion to the hurt which is inflicted upon them?
1643	SOCRATES: And nature being excluded, then came the question whether virtue is acquired by teaching?
1643	SOCRATES: And now I add another square equal to the former one?
1643	SOCRATES: And now try and tell me the length of the line which forms the side of that double square: this is two feet-- what will that be?
1643	SOCRATES: And of how many feet will that be?
1643	SOCRATES: And passages into which and through which the effluences pass?
1643	SOCRATES: And shall I explain this wonder to you?
1643	SOCRATES: And so forth?
1643	SOCRATES: And some of the effluences fit into the passages, and some of them are too small or too large?
1643	SOCRATES: And surely the good man has been acknowledged by us to be useful?
1643	SOCRATES: And the right guide is useful and good?
1643	SOCRATES: And the space of four feet is made from this half line?
1643	SOCRATES: And the women too, Meno, call good men divine-- do they not?
1643	SOCRATES: And then you will tell me about virtue?
1643	SOCRATES: And there are no teachers of virtue to be found anywhere?
1643	SOCRATES: And there is such a thing as sight?
1643	SOCRATES: And these lines which I have drawn through the middle of the square are also equal?
1643	SOCRATES: And they surely would not have been good in the same way, unless their virtue had been the same?
1643	SOCRATES: And this knowledge which he now has must he not either have acquired or always possessed?
1643	SOCRATES: And this space is of how many feet?
1643	SOCRATES: And this spontaneous recovery of knowledge in him is recollection?
1643	SOCRATES: And thus we arrive at the conclusion that virtue is either wholly or partly wisdom?
1643	SOCRATES: And virtue makes us good?
1643	SOCRATES: And we have admitted that a thing can not be taught of which there are neither teachers nor disciples?
1643	SOCRATES: And were we not saying just now that justice, temperance, and the like, were each of them a part of virtue?
1643	SOCRATES: And what do you think of these Sophists, who are the only professors?
1643	SOCRATES: And what is the guiding principle which makes them profitable or the reverse?
1643	SOCRATES: And will not virtue, as virtue, be the same, whether in a child or in a grown- up person, in a woman or in a man?
1643	SOCRATES: And yet he has the knowledge?
1643	SOCRATES: And yet these things may also sometimes do us harm: would you not think so?
1643	SOCRATES: And yet we admitted that it was a good?
1643	SOCRATES: And yet, as we were just now saying, he did not know?
1643	SOCRATES: And yet, were you not saying just now that virtue is the desire and power of attaining good?
1643	SOCRATES: And you know that a square figure has these four lines equal?
1643	SOCRATES: And, in your opinion, do those who think that they will do them good know that they are evils?
1643	SOCRATES: But are not the miserable ill- fated?
1643	SOCRATES: But did any one, old or young, ever say in your hearing that Cleophantus, son of Themistocles, was a wise or good man, as his father was?
1643	SOCRATES: But does not this line become doubled if we add another such line here?
1643	SOCRATES: But how much?
1643	SOCRATES: But if he did not acquire the knowledge in this life, then he must have had and learned it at some other time?
1643	SOCRATES: But if neither the Sophists nor the gentlemen are teachers, clearly there can be no other teachers?
1643	SOCRATES: But if the good are not by nature good, are they made good by instruction?
1643	SOCRATES: But if there are three feet this way and three feet that way, the whole space will be three times three feet?
1643	SOCRATES: But if this be affirmed, then the desire of good is common to all, and one man is no better than another in that respect?
1643	SOCRATES: But if this is true, then the good are not by nature good?
1643	SOCRATES: But since this side is also of two feet, there are twice two feet?
1643	SOCRATES: But still he had in him those notions of his-- had he not?
1643	SOCRATES: But surely we acknowledged that there were no teachers of virtue?
1643	SOCRATES: But why?
1643	SOCRATES: But would he not have wanted?
1643	SOCRATES: Can we call those teachers who do not acknowledge the possibility of their own vocation?
1643	SOCRATES: Do not he and you and Empedocles say that there are certain effluences of existence?
1643	SOCRATES: Do you mean that they think the evils which they desire, to be good; or do they know that they are evil and yet desire them?
1643	SOCRATES: Do you remember how, in the example of figure, we rejected any answer given in terms which were as yet unexplained or unadmitted?
1643	SOCRATES: Do you see, Meno, what advances he has made in his power of recollection?
1643	SOCRATES: Four times four are sixteen-- are they not?
1643	SOCRATES: Good; and is not a space of eight feet twice the size of this, and half the size of the other?
1643	SOCRATES: Has any of the Sophists wronged you, Anytus?
1643	SOCRATES: Has not each interior line cut off half of the four spaces?
1643	SOCRATES: He is Greek, and speaks Greek, does he not?
1643	SOCRATES: Here, then, there are four equal spaces?
1643	SOCRATES: I will tell you why: I have heard from certain wise men and women who spoke of things divine that-- MENO: What did they say?
1643	SOCRATES: If virtue was wisdom( or knowledge), then, as we thought, it was taught?
1643	SOCRATES: If we have made him doubt, and given him the''torpedo''s shock,''have we done him any harm?
1643	SOCRATES: Is he not better off in knowing his ignorance?
1643	SOCRATES: Let us describe such a figure: Would you not say that this is the figure of eight feet?
1643	SOCRATES: Or if we wanted him to be a good cobbler, should we not send him to the cobblers?
1643	SOCRATES: Shall I indulge you?
1643	SOCRATES: Such a space, then, will be made out of a line greater than this one, and less than that one?
1643	SOCRATES: Suppose that we fill up the vacant corner?
1643	SOCRATES: Tell me, boy, do you know that a figure like this is a square?
1643	SOCRATES: That is, from the line which extends from corner to corner of the figure of four feet?
1643	SOCRATES: The next question is, whether virtue is knowledge or of another species?
1643	SOCRATES: Then all men are good in the same way, and by participation in the same virtues?
1643	SOCRATES: Then are there some who desire the evil and others who desire the good?
1643	SOCRATES: Then begin again, and answer me, What, according to you and your friend Gorgias, is the definition of virtue?
1643	SOCRATES: Then both men and women, if they are to be good men and women, must have the same virtues of temperance and justice?
1643	SOCRATES: Then do you not think that the Sophists are teachers?
1643	SOCRATES: Then he was the better for the torpedo''s touch?
1643	SOCRATES: Then he who does not know may still have true notions of that which he does not know?
1643	SOCRATES: Then if they are not given by nature, neither are the good by nature good?
1643	SOCRATES: Then if virtue is knowledge, virtue will be taught?
1643	SOCRATES: Then no one could say that his son showed any want of capacity?
1643	SOCRATES: Then now we have made a quick end of this question: if virtue is of such a nature, it will be taught; and if not, not?
1643	SOCRATES: Then right opinion is not less useful than knowledge?
1643	SOCRATES: Then the figure of eight is not made out of a line of three?
1643	SOCRATES: Then the line which forms the side of eight feet ought to be more than this line of two feet, and less than the other of four feet?
1643	SOCRATES: Then the square is of twice two feet?
1643	SOCRATES: Then they who order a state or a house temperately or justly order them with temperance and justice?
1643	SOCRATES: Then virtue can not be taught?
1643	SOCRATES: Then virtue is profitable?
1643	SOCRATES: Then we acknowledged that it was not taught, and was not wisdom?
1643	SOCRATES: Then you are entirely unacquainted with them?
1643	SOCRATES: Then, according to your definition, virtue would appear to be the power of attaining good?
1643	SOCRATES: Then, my dear friend, how can you know whether a thing is good or bad of which you are wholly ignorant?
1643	SOCRATES: There are some who desire evil?
1643	SOCRATES: They must be temperate and just?
1643	SOCRATES: To what then do we give the name of figure?
1643	SOCRATES: What are they?
1643	SOCRATES: What do you mean?
1643	SOCRATES: What do you say of him, Meno?
1643	SOCRATES: What line would give you a space of eight feet, as this gives one of sixteen feet;--do you see?
1643	SOCRATES: What, Anytus?
1643	SOCRATES: Which must have been the time when he was not a man?
1643	SOCRATES: Why simple?
1643	SOCRATES: Without any one teaching him he will recover his knowledge for himself, if he is only asked questions?
1643	SOCRATES: Would you like me to answer you after the manner of Gorgias, which is familiar to you?
1643	SOCRATES: Would you say''virtue,''Meno, or''a virtue''?
1643	SOCRATES: Yes, indeed; but what if the supposition is erroneous?
1643	SOCRATES: You only assert that the round figure is not more a figure than the straight, or the straight than the round?
1643	SOCRATES: You surely know, do you not, Anytus, that these are the people whom mankind call Sophists?
1643	SOCRATES: You would not wonder if you had ever observed the images of Daedalus( Compare Euthyphro); but perhaps you have not got them in your country?
1643	Should we not send him to the physicians?
1643	Suppose now that some one asked you the question which I asked before: Meno, he would say, what is figure?
1643	Suppose that I carry on the figure of the swarm, and ask of you, What is the nature of the bee?
1643	Tell me, boy, is not this a square of four feet which I have drawn?
1643	There is another sort of progress from the general notions of Socrates, who asked simply,''what is friendship?''
1643	This Dialogue is an attempt to answer the question, Can virtue be taught?
1643	Were not all these answers given out of his own head?
1643	Were we not right in admitting this?
1643	Were you not saying that the virtue of a man was to order a state, and the virtue of a woman was to order a house?
1643	What is the origin of evil?''
1643	What makes you so angry with them?
1643	What will you put forth as the subject of enquiry?
1643	When a man has no sense he is harmed by courage, but when he has sense he is profited?
1643	Whom would you name?
1643	Why, did not I ask you to tell me the nature of virtue as a whole?
1643	Will Meno tell him his own notion, which is probably not very different from that of Gorgias?
1643	Will you be satisfied with it, as I am sure that I should be, if you would let me have a similar definition of virtue?
1643	Will you reply that he was a mean man, and had not many friends among the Athenians and allies?
1643	Yet once more, fair friend; according to you, virtue is''the power of governing;''but do you not add''justly and not unjustly''?
1643	and do they agree that virtue is taught?
1643	and do they profess to be teachers?
1643	and who were they?
1643	or is there anything about which even the acknowledged''gentlemen''are sometimes saying that''this thing can be taught,''and sometimes the opposite?
1643	or rather, does not every one see that knowledge alone is taught?
1643	or, as we were just now saying,''remembered''?
1643	would do well to have his eye fixed: Do you understand?
1676	ALCIBIADES: And do you not think that I would enquire?
1676	ALCIBIADES: And was there not a time when I did so think?
1676	ALCIBIADES: And what should he do, Socrates, who would make the discovery?
1676	ALCIBIADES: At what?
1676	ALCIBIADES: But do you not think that I could discover them?
1676	ALCIBIADES: But what can we do?
1676	ALCIBIADES: But what was I to do, Socrates, when anybody cheated me?
1676	ALCIBIADES: But, Socrates, if the two sons of Pericles were simpletons, what has that to do with the matter?
1676	ALCIBIADES: But, perhaps, he does not exist; may I not have acquired the knowledge of just and unjust in some other way?
1676	ALCIBIADES: Did I, then?
1676	ALCIBIADES: Do you mean by''how,''Socrates, whether we suffered these things justly or unjustly?
1676	ALCIBIADES: Do you mean to say that the contest is not with these?
1676	ALCIBIADES: How can we, Socrates?
1676	ALCIBIADES: How could we?
1676	ALCIBIADES: How so?
1676	ALCIBIADES: How was that?
1676	ALCIBIADES: I entirely believe you; but what are the sort of pains which are required, Socrates,--can you tell me?
1676	ALCIBIADES: In what respect?
1676	ALCIBIADES: Of whom are you speaking, Socrates?
1676	ALCIBIADES: Once more, what do you mean?
1676	ALCIBIADES: Perhaps, Socrates, you are not aware that I was just going to ask you the very same question-- What do you want?
1676	ALCIBIADES: The Muses do you mean, Socrates?
1676	ALCIBIADES: There again; what do you mean?
1676	ALCIBIADES: What am I to consider?
1676	ALCIBIADES: What are they?
1676	ALCIBIADES: What caution?
1676	ALCIBIADES: What do you mean, Socrates; why do you say so?
1676	ALCIBIADES: What do you mean?
1676	ALCIBIADES: What do you mean?
1676	ALCIBIADES: What do you mean?
1676	ALCIBIADES: What have you in your thoughts, Socrates?
1676	ALCIBIADES: What is it?
1676	ALCIBIADES: What is that?
1676	ALCIBIADES: What ought I to have said?
1676	ALCIBIADES: What qualities?
1676	ALCIBIADES: What was that?
1676	ALCIBIADES: Who is he, Socrates?
1676	ALCIBIADES: Why are you so sure?
1676	ALCIBIADES: Why is that?
1676	ALCIBIADES: Why, are they not able to teach?
1676	ALCIBIADES: Why, did you not say that I know nothing of the just and unjust?
1676	ALCIBIADES: Why, what others are there?
1676	And are you, Alcibiades, a freeman?
1676	And do you know whether you are a freeman or not?
1676	And does that which gives it to the state give it also to the individual, so as to make him consistent with himself and with another?
1676	And what is the aim of that other good counsel of which you speak?
1676	And what is their aim?
1676	And what is your motive in annoying me, and always, wherever I am, making a point of coming?
1676	And who do them?
1676	At what price would you be willing to be deprived of courage?
1676	But granting, if I must, that you have perfectly divined my purposes, why is your assistance necessary to the attainment of them?
1676	But has he the knowledge which is necessary for carrying them out?
1676	But to be good in what?
1676	But to command what-- horses or men?
1676	But what business?
1676	But when is a city better?
1676	Can we really be ignorant of the excellent meaning of the Delphian inscription, of which we were just now speaking?
1676	Can you tell me why?
1676	Did you never observe how great is the property of the Spartan kings?
1676	Does Alcibiades know?
1676	Does he cut with his tools only or with his hands?
1676	Does he not take care of them when he takes care of that which belongs to his feet?
1676	Does he take care of himself when he takes care of what belongs to him?
1676	Does not the art of measure?
1676	Equestrian affairs?
1676	For who always does justice to himself, or who writes with equal care at all times?
1676	Have you not remarked their absence?
1676	He is going to persuade the Athenians-- about what?
1676	How can there be agreement about matters which the one party knows, and of which the other is in ignorance?
1676	I who put the question, or you who answer me?
1676	Is he good in the sense which Alcibiades means, who is also bad?
1676	Is it not disgraceful?
1676	Is it not true?
1676	Is not that clear?
1676	Let me begin then by enquiring of you whether you allow that the just is sometimes expedient and sometimes not?
1676	Look at the matter thus: which would you rather choose, good or evil?
1676	Now is this courage good or evil?
1676	Or did you think that you knew?
1676	Or is self- knowledge a difficult thing, which few are able to attain?
1676	SOCRATES: A difference of just and unjust is the argument of those poems?
1676	SOCRATES: A man is a good adviser about anything, not because he has riches, but because he has knowledge?
1676	SOCRATES: About that again the diviner will advise better than you will?
1676	SOCRATES: Again, he who cherishes his body cherishes not himself, but what belongs to him?
1676	SOCRATES: Again; you sometimes accompany the lyre with the song and dance?
1676	SOCRATES: All just things are honourable?
1676	SOCRATES: And Alcibiades is my hearer?
1676	SOCRATES: And I am the lover who goes not away, but remains with you, when you are no longer young and the rest are gone?
1676	SOCRATES: And I called the excellence in wrestling gymnastic?
1676	SOCRATES: And I in talking use words?
1676	SOCRATES: And I was right?
1676	SOCRATES: And a man is good in respect of that in which he is wise?
1676	SOCRATES: And about number, will not the same person persuade one and persuade many?
1676	SOCRATES: And all this I prove out of your own mouth, for I ask and you answer?
1676	SOCRATES: And are honourable things sometimes good and sometimes not good, or are they always good?
1676	SOCRATES: And are some dishonourable things good?
1676	SOCRATES: And are you going to get up in the Athenian assembly, and give them advice about writing?
1676	SOCRATES: And are you not aware of the nature of this perplexity, my friend?
1676	SOCRATES: And are you now conscious of your own state?
1676	SOCRATES: And as much as is best?
1676	SOCRATES: And as much as is well?
1676	SOCRATES: And at such times as are best?
1676	SOCRATES: And before they have virtue, to be commanded by a superior is better for men as well as for children?
1676	SOCRATES: And by gymnastic we take care of our hands, and by the art of graving rings of that which belongs to our hands?
1676	SOCRATES: And by gymnastic we take care of the body, and by the art of weaving and the other arts we take care of the things of the body?
1676	SOCRATES: And by how much greater?
1676	SOCRATES: And can not you persuade one man about that of which you can persuade many?
1676	SOCRATES: And can there be any matters greater than the just, the honourable, the good, and the expedient?
1676	SOCRATES: And can they teach the better who are unable to teach the worse?
1676	SOCRATES: And can we ever know what art makes a man better, if we do not know what we are ourselves?
1676	SOCRATES: And can you be persuaded better than out of your own mouth?
1676	SOCRATES: And can you tell me on what grounds the master of gymnastics would decide, with whom they ought or ought not to close, and when and how?
1676	SOCRATES: And did you not say, that if I had not spoken first, you were on the point of coming to me, and enquiring why I only remained?
1676	SOCRATES: And do we by shoemaking take care of our feet, or by some other art which improves the feet?
1676	SOCRATES: And do we know of any part of our souls more divine than that which has to do with wisdom and knowledge?
1676	SOCRATES: And do you know anything but what you have learned of others, or found out yourself?
1676	SOCRATES: And do you know how to ascend into heaven?
1676	SOCRATES: And do you know how to escape out of a state which I do not even like to name to my beauty?
1676	SOCRATES: And do you mean by friendship agreement or disagreement?
1676	SOCRATES: And do you think and perplex yourself about the preparation of food: or do you leave that to some one who understands the art?
1676	SOCRATES: And do you think that you will sustain any injury if you take care of yourself?
1676	SOCRATES: And does he use his eyes in cutting leather?
1676	SOCRATES: And does not a man use the whole body?
1676	SOCRATES: And does the body rule over itself?
1676	SOCRATES: And evil in respect of that in which he is unwise?
1676	SOCRATES: And failing, will he not be miserable?
1676	SOCRATES: And for as long a time as is better?
1676	SOCRATES: And happiness is a good?
1676	SOCRATES: And have I not been the questioner all through?
1676	SOCRATES: And he who acts well is happy?
1676	SOCRATES: And he who knows not the things which belong to himself, will in like manner be ignorant of the things which belong to others?
1676	SOCRATES: And how can you say,''What was I to do''?
1676	SOCRATES: And how does this happen?
1676	SOCRATES: And if any one has fallen in love with the person of Alcibiades, he loves not Alcibiades, but the belongings of Alcibiades?
1676	SOCRATES: And if he falls into error will he not fail both in his public and private capacity?
1676	SOCRATES: And if he knows not the affairs of others, he will not know the affairs of states?
1676	SOCRATES: And if so, not he who has riches, but he who has wisdom, is delivered from his misery?
1676	SOCRATES: And if they know, they must agree together and not differ?
1676	SOCRATES: And if we did not know our own belongings, neither should we know the belongings of our belongings?
1676	SOCRATES: And if we want to instruct any one in them, we shall be right in sending him to be taught by our friends the many?
1676	SOCRATES: And in like manner the harper and gymnastic- master?
1676	SOCRATES: And in the same way the instrument of the harper is to be distinguished from the harper himself?
1676	SOCRATES: And in this case, too, is your judgment perplexed?
1676	SOCRATES: And is not the same person able to persuade one individual singly and many individuals of the things which he knows?
1676	SOCRATES: And is self- knowledge such an easy thing, and was he to be lightly esteemed who inscribed the text on the temple at Delphi?
1676	SOCRATES: And is the art of the pilot evil counsel?
1676	SOCRATES: And is the good expedient or not?
1676	SOCRATES: And life and courage are the extreme opposites of death and cowardice?
1676	SOCRATES: And more than four years ago you were a child-- were you not?
1676	SOCRATES: And most mischievous and most disgraceful when having to do with the greatest matters?
1676	SOCRATES: And now let me ask you what is the art with which we take care of ourselves?
1676	SOCRATES: And private individuals?
1676	SOCRATES: And self- knowledge we agree to be wisdom?
1676	SOCRATES: And so you will act rightly and well?
1676	SOCRATES: And sometimes honourable and sometimes not?
1676	SOCRATES: And suppose that you were going to steer a ship into action, would you only aim at being the best pilot on board?
1676	SOCRATES: And taking proper care means improving?
1676	SOCRATES: And talking and using words have, I suppose, the same meaning?
1676	SOCRATES: And that of which you can persuade either is clearly what you know?
1676	SOCRATES: And that which is better is also nobler?
1676	SOCRATES: And that which uses is different from that which is used?
1676	SOCRATES: And the courage which is shown in the rescue is one thing, and the death another?
1676	SOCRATES: And the good is expedient?
1676	SOCRATES: And the greatest goods you would be most ready to choose, and would least like to be deprived of them?
1676	SOCRATES: And the happy are those who obtain good?
1676	SOCRATES: And the honourable is the good?
1676	SOCRATES: And the next step will be to take care of the soul, and look to that?
1676	SOCRATES: And the reason why you involuntarily contradict yourself is clearly that you are ignorant?
1676	SOCRATES: And the same art improves the feet which improves the rest of the body?
1676	SOCRATES: And the same holds of the balance?
1676	SOCRATES: And the shoe in like manner to the foot?
1676	SOCRATES: And the soul rules?
1676	SOCRATES: And the user is not the same as the thing which he uses?
1676	SOCRATES: And the user of the body is the soul?
1676	SOCRATES: And these, as you were saying, are what perplex you?
1676	SOCRATES: And they are honourable in so far as they are good, and dishonourable in so far as they are evil?
1676	SOCRATES: And they are not in the habit of deliberating about wrestling, in the assembly?
1676	SOCRATES: And they are what you would most desire to have, and their opposites you would least desire?
1676	SOCRATES: And they obtain good by acting well and honourably?
1676	SOCRATES: And they ought to go to war with those against whom it is better to go to war?
1676	SOCRATES: And this is the reason why their arts are accounted vulgar, and are not such as a good man would practise?
1676	SOCRATES: And this will be he who knows number, or the arithmetician?
1676	SOCRATES: And two years ago, and three years ago, and four years ago, you knew all the same?
1676	SOCRATES: And virtue to a freeman?
1676	SOCRATES: And was not the art of which I spoke gymnastic?
1676	SOCRATES: And we admit that the user is not the same with the things which he uses?
1676	SOCRATES: And what are the objects in looking at which we see ourselves?
1676	SOCRATES: And what art makes each individual agree with himself?
1676	SOCRATES: And what art makes each of us agree with himself about the comparative length of the span and of the cubit?
1676	SOCRATES: And what do you call the art of fellow- citizens?
1676	SOCRATES: And what is nobler is more becoming?
1676	SOCRATES: And what is that of which the absence or presence improves and preserves the order of the city?
1676	SOCRATES: And what is the art which improves our shoes?
1676	SOCRATES: And what sort of an art is this?
1676	SOCRATES: And what will become of those for whom he is acting?
1676	SOCRATES: And what would you say of a state?
1676	SOCRATES: And when did you discover them-- not, surely, at the time when you thought that you knew them?
1676	SOCRATES: And when did you think that you were ignorant-- if you consider, you will find that there never was such a time?
1676	SOCRATES: And when individuals are doing their own work, are they doing what is just or unjust?
1676	SOCRATES: And when individuals do what is just in the state, is there no friendship among them?
1676	SOCRATES: And when it is better?
1676	SOCRATES: And when we take care of our shoes, do we not take care of our feet?
1676	SOCRATES: And when you speak of gentlemen, do you mean the wise or the unwise?
1676	SOCRATES: And will not he who is ignorant fall into error?
1676	SOCRATES: And would a woman agree with a man about the science of arms, which she has never learned?
1676	SOCRATES: And would you advise the Athenians to go to war with the just or with the unjust?
1676	SOCRATES: And would you have been willing to learn or to examine what you supposed that you knew?
1676	SOCRATES: And would you have ever learned or discovered anything, if you had not been willing either to learn of others or to examine yourself?
1676	SOCRATES: And would you say that they knew the things about which they differ?
1676	SOCRATES: And you must give the citizens virtue, if you mean to administer their affairs rightly or nobly?
1676	SOCRATES: And you the answerer?
1676	SOCRATES: And you would have a proof that they were bad teachers of these matters, if you saw them at variance?
1676	SOCRATES: And you would term the rescue of a friend in battle honourable, in as much as courage does a good work?
1676	SOCRATES: And you, whom he taught, can do the same?
1676	SOCRATES: And, O my friend, is not the condition of a slave to be avoided?
1676	SOCRATES: And, if I may recur to another old instance, what art enables them to rule over their fellow- singers?
1676	SOCRATES: Are not those who are well born and well bred most likely to be perfect in virtue?
1676	SOCRATES: Are they ruling over the signal- men who give the time to the rowers?
1676	SOCRATES: As I am, with you?
1676	SOCRATES: As I was saying before, you will look only at what is bright and divine, and act with a view to them?
1676	SOCRATES: As bad as death, I suppose?
1676	SOCRATES: Ask yourself; are you in any perplexity about things of which you are ignorant?
1676	SOCRATES: At any rate, thus much has been admitted, that the art is not one which makes any of our possessions, but which makes ourselves better?
1676	SOCRATES: But can a man give that which he has not?
1676	SOCRATES: But can a man, Alcibiades, agree with a woman about the spinning of wool, which she understands and he does not?
1676	SOCRATES: But can they be said to understand that about which they are quarrelling to the death?
1676	SOCRATES: But did we not say that the actual ruling principle of the body is man?
1676	SOCRATES: But evil because of the death which ensues?
1676	SOCRATES: But evil in respect of death and wounds?
1676	SOCRATES: But good counsel?
1676	SOCRATES: But he who cherishes his money, cherishes neither himself nor his belongings, but is in a stage yet further removed from himself?
1676	SOCRATES: But he who loves the soul goes not away, as long as the soul follows after virtue?
1676	SOCRATES: But he who loves your soul is the true lover?
1676	SOCRATES: But how is this, friend Alcibiades?
1676	SOCRATES: But if we have no self- knowledge and no wisdom, can we ever know our own good and evil?
1676	SOCRATES: But in respect of the making of garments he is unwise?
1676	SOCRATES: But is this always the case, and is a man necessarily perplexed about that of which he has no knowledge?
1676	SOCRATES: But looking at anything else either in man or in the world, and not to what resembles this, it will not see itself?
1676	SOCRATES: But may we say that the union of the two rules over the body, and consequently that this is man?
1676	SOCRATES: But over men?
1676	SOCRATES: But should we ever have known what art makes a shoe better, if we did not know a shoe?
1676	SOCRATES: But since neither the body, nor the union of the two, is man, either man has no real existence, or the soul is man?
1676	SOCRATES: But the tool is not the same as the cutter and user of the tool?
1676	SOCRATES: But what is the other agreement of which you speak, and about what?
1676	SOCRATES: But when people think that they do not know, they entrust their business to others?
1676	SOCRATES: But would you say that the good are the same as the bad?
1676	SOCRATES: But you would admit, Alcibiades, that to take proper care of a thing is a correct expression?
1676	SOCRATES: But, perhaps you mean that they rule over flute- players, who lead the singers and use the services of the dancers?
1676	SOCRATES: Cities, then, if they are to be happy, do not want walls, or triremes, or docks, or numbers, or size, Alcibiades, without virtue?
1676	SOCRATES: Come, now, I beseech you, tell me with whom you are conversing?--with whom but with me?
1676	SOCRATES: Did not I ask, and you answer the question?
1676	SOCRATES: Do you not see, then, that mistakes in life and practice are likewise to be attributed to the ignorance which has conceit of knowledge?
1676	SOCRATES: Do you remember our admissions about the just?
1676	SOCRATES: Do you see the reason why, or shall I tell you?
1676	SOCRATES: Do you take refuge in them?
1676	SOCRATES: For the art which takes care of our belongings appears not to be the same as that which takes care of ourselves?
1676	SOCRATES: For the builder will advise better than you will about that?
1676	SOCRATES: Have we not made an advance?
1676	SOCRATES: Have you not the intention which I attribute to you?
1676	SOCRATES: He uses his hands too?
1676	SOCRATES: He whose knowledge only extends to the body, knows the things of a man, and not the man himself?
1676	SOCRATES: He will not know what he is doing?
1676	SOCRATES: He would not go to war, because it would be unlawful?
1676	SOCRATES: How?
1676	SOCRATES: I am asking if you ever knew any one who did what was dishonourable and yet just?
1676	SOCRATES: I suppose that the use of arms would be regarded by you as a male accomplishment?
1676	SOCRATES: I suppose that we begin to act when we think that we know what we are doing?
1676	SOCRATES: I suppose, because you do not understand shipbuilding:--is that the reason?
1676	SOCRATES: I will explain; the shoemaker, for example, uses a square tool, and a circular tool, and other tools for cutting?
1676	SOCRATES: In that mirror you will see and know yourselves and your own good?
1676	SOCRATES: In the first place, will you be more likely to take care of yourself, if you are in a wholesome fear and dread of them, or if you are not?
1676	SOCRATES: In what sort of virtue?
1676	SOCRATES: Individuals are agreed with one another about this; and states, equally?
1676	SOCRATES: Is anything more required to prove that the soul is man?
1676	SOCRATES: Is that a question which a magnanimous soul should ask?
1676	SOCRATES: Is this because you think life and courage the best, and death and cowardice the worst?
1676	SOCRATES: It is subject, as we were saying?
1676	SOCRATES: Leaving the care of our bodies and of our properties to others?
1676	SOCRATES: Let me ask you whether better natures are likely to be found in noble races or not in noble races?
1676	SOCRATES: Let me take the hand as an illustration; does not a ring belong to the finger, and to the finger only?
1676	SOCRATES: Look at the matter yet once more in a further light: he who acts honourably acts well?
1676	SOCRATES: No, indeed, and we ought to take counsel together: for do we not wish to be as good as possible?
1676	SOCRATES: Nor about divination?
1676	SOCRATES: Nor an economist?
1676	SOCRATES: Nor are states well administered, when individuals do their own work?
1676	SOCRATES: Nor can there be friendship, if friendship is agreement?
1676	SOCRATES: Nor men by women when they do their own work?
1676	SOCRATES: Nor should we know that we were the persons to whom anything belonged, if we did not know ourselves?
1676	SOCRATES: Nor should we know what art makes a ring better, if we did not know a ring?
1676	SOCRATES: Not, surely, over horses?
1676	SOCRATES: Now let us put the case generally: whenever there is a question and answer, who is the speaker,--the questioner or the answerer?
1676	SOCRATES: Now the question which I asked was whether you conceive the user to be always different from that which he uses?
1676	SOCRATES: Or about the touch of the lyre?
1676	SOCRATES: Or on a voyage?
1676	SOCRATES: Or reaping the harvest?
1676	SOCRATES: Or suppose that I ask and you tell me the letters which make up the name Socrates, which of us is the speaker?
1676	SOCRATES: So you said before, and I must again ask, of whom?
1676	SOCRATES: That is to say, I, Socrates, am talking?
1676	SOCRATES: That was not what you were saying before; and what do you mean now by affirming that friendship exists when there is no agreement?
1676	SOCRATES: That would be the business of the teacher of the chorus?
1676	SOCRATES: That would be the office of the pilot?
1676	SOCRATES: The bad, then, are miserable?
1676	SOCRATES: The husbandmen and the other craftsmen are very far from knowing themselves, for they would seem not even to know their own belongings?
1676	SOCRATES: The lover of the body goes away when the flower of youth fades?
1676	SOCRATES: The shoemaker, for example, is wise in respect of the making of shoes?
1676	SOCRATES: Then a man is not the same as his own body?
1676	SOCRATES: Then about what concerns of theirs will you advise them?
1676	SOCRATES: Then acting well is a good?
1676	SOCRATES: Then by gymnastic we take care of our feet, and by shoemaking of that which belongs to our feet?
1676	SOCRATES: Then by shoemaking we take care of our shoes?
1676	SOCRATES: Then he is good in that?
1676	SOCRATES: Then he who bids a man know himself, would have him know his soul?
1676	SOCRATES: Then he who is not wise and good can not be happy?
1676	SOCRATES: Then how can they teach them?
1676	SOCRATES: Then if temperance is the knowledge of self, in respect of his art none of them is temperate?
1676	SOCRATES: Then if the eye is to see itself, it must look at the eye, and at that part of the eye where sight which is the virtue of the eye resides?
1676	SOCRATES: Then in taking care of what belongs to you, you do not take care of yourself?
1676	SOCRATES: Then in that he is bad?
1676	SOCRATES: Then in their knowledge there is no agreement of women and men?
1676	SOCRATES: Then let me put the matter in another way: what do you call the Goddesses who are the patronesses of art?
1676	SOCRATES: Then let us compare our antecedents with those of the Lacedaemonian and Persian kings; are they inferior to us in descent?
1676	SOCRATES: Then neither the physician regarded as a physician, nor the trainer regarded as a trainer, knows himself?
1676	SOCRATES: Then such a man can never be a statesman?
1676	SOCRATES: Then that is not the principle which we are seeking?
1676	SOCRATES: Then the art which takes care of each thing is different from that which takes care of the belongings of each thing?
1676	SOCRATES: Then the money- maker has really ceased to be occupied with his own concerns?
1676	SOCRATES: Then the rescue of one''s friends is honourable in one point of view, but evil in another?
1676	SOCRATES: Then the shoemaker and the harper are to be distinguished from the hands and feet which they use?
1676	SOCRATES: Then there was a time when you thought that you did not know what you are now supposed to know?
1676	SOCRATES: Then they may be expected to be good teachers of these things?
1676	SOCRATES: Then this is ignorance of the disgraceful sort which is mischievous?
1676	SOCRATES: Then to the bad man slavery is more becoming, because better?
1676	SOCRATES: Then upon this view of the matter the same man is good and also bad?
1676	SOCRATES: Then vice is only suited to a slave?
1676	SOCRATES: Then we may truly conceive that you and I are conversing with one another, soul to soul?
1676	SOCRATES: Then what affairs?
1676	SOCRATES: Then what are the deliberations in which you propose to advise them?
1676	SOCRATES: Then what do you mean by this friendship or agreement about which we must be wise and discreet in order that we may be good men?
1676	SOCRATES: Then what is the meaning of being able to rule over men who use other men?
1676	SOCRATES: Then what shall we say of the shoemaker?
1676	SOCRATES: Then what will be the subject of deliberation about which you will be justified in getting up and advising them?
1676	SOCRATES: Then who is speaking?
1676	SOCRATES: Then whom do you call the good?
1676	SOCRATES: Then women are not loved by men when they do their own work?
1676	SOCRATES: Then you are a good adviser about the things which you know?
1676	SOCRATES: Then you are not perplexed about what you do not know, if you know that you do not know it?
1676	SOCRATES: Then you did not learn them by discovering them?
1676	SOCRATES: Then you suppose yourself even when a child to have known the nature of just and unjust?
1676	SOCRATES: Then you think that cowardice is the worst of evils?
1676	SOCRATES: Then you, too, would address them on principles of justice?
1676	SOCRATES: Then, Alcibiades, the just is expedient?
1676	SOCRATES: Then, if the argument holds, what we find to be honourable we shall also find to be good?
1676	SOCRATES: Then, upon your view, women and men have two sorts of knowledge?
1676	SOCRATES: There is no subject about which they are more at variance?
1676	SOCRATES: They could not teach you how to play at draughts, which you would acknowledge( would you not) to be a much smaller matter than justice?
1676	SOCRATES: Those of whom you speak are ruling over men who are using the services of other men?
1676	SOCRATES: Very good; and can you tell me how long it is since you thought that you did not know the nature of the just and the unjust?
1676	SOCRATES: Very good; but did you ever know a man wise in anything who was unable to impart his particular wisdom?
1676	SOCRATES: Very true; and is there not something of the nature of a mirror in our own eyes?
1676	SOCRATES: Well, and did Pericles make any one wise; did he begin by making his sons wise?
1676	SOCRATES: Well, and in reference to your own case, do you mean to remain as you are, or will you take some pains about yourself?
1676	SOCRATES: Well, but are the many agreed with themselves, or with one another, about the justice or injustice of men and things?
1676	SOCRATES: Well, but did he make your brother, Cleinias, wise?
1676	SOCRATES: Well, but do you imagine that the many would differ about the nature of wood and stone?
1676	SOCRATES: Well, naval affairs?
1676	SOCRATES: What art makes cities agree about numbers?
1676	SOCRATES: What is he, then?
1676	SOCRATES: What is the inference?
1676	SOCRATES: What sort of affairs?
1676	SOCRATES: What things?
1676	SOCRATES: What would you say of courage?
1676	SOCRATES: What, do you not wish to be persuaded?
1676	SOCRATES: When does a man take care of his feet?
1676	SOCRATES: When it is well to do so?
1676	SOCRATES: When they are doing something or nothing?
1676	SOCRATES: When they are sick?
1676	SOCRATES: Which is gymnastic?
1676	SOCRATES: Which of us now says that two is more than one?
1676	SOCRATES: Which of us, then, was the speaker?
1676	SOCRATES: Who are good in what?
1676	SOCRATES: Who, then, are the persons who make mistakes?
1676	SOCRATES: Why, you know that knowledge is the first qualification of any teacher?
1676	SOCRATES: Why, you surely know that our city goes to war now and then with the Lacedaemonians and with the great king?
1676	SOCRATES: Will you be troubled at having questions to answer?
1676	SOCRATES: Yes, I do; and what is the name of the art which is called after them?
1676	SOCRATES: You and the state, if you act wisely and justly, will act according to the will of God?
1676	SOCRATES: You do, then, mean, as I was saying, to come forward in a little while in the character of an adviser of the Athenians?
1676	SOCRATES: You mean about shipbuilding, for example, when the question is what sort of ships they ought to build?
1676	SOCRATES: You mean that about them we should have recourse to horsemen?
1676	SOCRATES: You mean that we should have recourse to sailors about them?
1676	SOCRATES: You mean, when they deliberate with whom they ought to make peace, and with whom they ought to go to war, and in what manner?
1676	SOCRATES: You would feel no doubt; and for this reason-- because you would know?
1676	Suppose I were to ask you which is the greater number, two or one; you would reply''two''?
1676	Suppose that I ask you again, as I did just now, What art makes men know how to rule over their fellow- sailors,--how would you answer?
1676	Suppose you were to ask me, what is that of which the presence or absence improves or preserves the order of the body?
1676	Surely not about building?
1676	Then has he enquired for himself?
1676	They can not, of course, be those who know?
1676	To take an instance: Would he not say that they should wrestle with those against whom it is best to wrestle?
1676	To what does the word refer?
1676	Was not that said?
1676	Were you then in a state of conscious ignorance and enquiry?
1676	What do you say to a year ago?
1676	What is that by the presence or absence of which the state is improved and better managed and ordered?
1676	Who is he?
1676	Why, he asks, should he not learn of them the nature of justice, as he has learned the Greek language of them?
1676	Will he not be likely to have his constitution ruined?
1676	Will you tell me how?
1676	Would not his meaning be:--That the eye should look at that in which it would see itself?
1676	You would say the same?
1676	and do they not run to fetch the same thing, when they want a piece of wood or a stone?
1676	and if men, under what circumstances?
1676	and when does he take care?
1676	are they not agreed if you ask them what they are?
1676	if at the time you did not know whether you were wronged or not?
1676	what art can give that agreement?
57260	130 But who can all their frauds repeat?
57260	A single lion bears some sway in the creation, but what is single man?
57260	All this is reasoning, and you know the thing will not bear it: how can you be so cruel?
57260	Always in haste, Horatio?
57260	And every body else, I should think, that understands it, and has any taste: do not you think it to be very engaging?
57260	And if that be impossible, Whether it is not the duty of all sovereigns to reduce their subjects, as to wealth and numbers, as much as they can?
57260	And if the gods have given you a superiority over all creatures, then why beg you of an inferior?
57260	And that as soon as they were made, they could speak, reason, and were endued with knowledge?
57260	And what good these notions will produce?
57260	And what say you of Lord Shaftsbury?
57260	And why will you choose to call it pride rather than honour?
57260	Are provisions dear?
57260	Are these things real?
57260	Are they not beneficial to mankind, and of use to the public?
57260	Are you in earnest?
57260	At this rate, men could never be formed into an aggregate body: How came society into the world?
57260	Besides, we have time enough.----Do you want to go out?
57260	But above all, what is it that buoys up and supports him against the fear of death?
57260	But after all this quiet easy temper, this indolence you talk of, is it not what, in plain English, we call laziness?
57260	But are there no persons in the world that are good by choice?
57260	But do not we move our bodies as we list; and is not every action determined by the will?
57260	But do not you think there is a difference in souls; and are they all equally good or equally bad?
57260	But have you read it through yet?
57260	But how came you to think of mechanic motion, in the pleasure of a free agent?
57260	But how comes the practice of scolding and calling names to be so common among the vulgar all the world over?
57260	But how do you know a foundation to be rotten that supports the building, and is wholly concealed from you?
57260	But if it had not been revealed, or you had been a Chinese, or a Mexican, what would you answer me as a philosopher?
57260	But if it is a good book, why then are so many of the clergy so much against it as they are?
57260	But if the earth had been too full of inhabitants, might not Providence have sent pestilences and diseases oftener?
57260	But if, without any regard to the interest or happiness of the city, the question was put, What place I thought most pleasant to walk in?
57260	But is it not true?
57260	But is not a man''s knowledge a real part of himself?
57260	But is not every man of sense capable of knowing this from his reason?
57260	But is not that provoking?
57260	But is not the sociableness of man the work of nature, or rather of the author of nature, Divine Providence?
57260	But is not thinking the business of the soul?
57260	But is the desire of meliorating our condition which you named, so general, that no man is without it?
57260	But might not religion, the fear of an invisible cause, be made serviceable to them, as to the keeping of their contracts?
57260	But pray come to the point: which of the two do you take to be the finest language?
57260	But to keep both to their respective duties, why must a lady have more pride than a gentleman?
57260	But was not man by nature designed for society?
57260	But what have the aldermen, the common council, or indeed all people of any substance to do with the war, but to pay taxes?
57260	But what is it at last, that raises opulent cities and powerful nations from the smallest beginnings?
57260	But what is it, pray, that so suddenly disposes a courteous sweet- tempered man, for so small an evil, to seek a remedy of that extreme violence?
57260	But what is that to us who labour under a contrary disease?
57260	But what makes so just and prudent a man, that has the good of society so much at heart, act knowingly against the laws of his country?
57260	But what relation has all this to religion or infidelity, more than it has to navigation or the peace in the north?
57260	But what will you say to tickling, which will make an infant laugh that is deaf and blind?
57260	But when I asked you that general question, why did you confine yourself to revealed religion?
57260	But when shall we come to the origin of politeness?
57260	But which way can you prove this miraculous assistance?
57260	But who can blame them?
57260	But who knows, what to make of a man, who recommends a thing very seriously in one page, and ridicules it in the next?
57260	But who must give orders and instructions to admirals, generals, governors, and all our ministers in foreign courts?
57260	But why do you imagine that people would continue to make use of signs and gestures, after they could sufficiently express themselves in words?
57260	But why do you say of the first, that it is commonly imagined; is it not true then?
57260	But why is it impossible for human nature ever to be good?
57260	But why may not the love of our species be named, as one of these properties?
57260	But why pretended believers?
57260	But why should a sober young man, who is guilty of no vice, be debarred from lawful enjoyments?
57260	But why should pride be more encouraged in women than in men?
57260	But why should you believe miracles at all?
57260	But why will you prevaricate with me after this manner?
57260	But without banter, do not you think that the French tongue is more proper, more fit to persuade in, than ours?
57260	But would it not be a greater security to have men of honour, of sense and knowledge, of application and frugality, preferred to public employments?
57260	But would lions and tigers in hot countries keep so close within their bounds, and bears in cold ones, as never to straggle or stray beyond them?
57260	But would not the wildest man you can imagine, have from nature some thoughts of justice and injustice?
57260	But would religion have no influence upon them?
57260	But you are partial: what odds is there between a stone and a lump of earth, for either of them to become a human creature?
57260	But your reason?
57260	But( says a charitable young gentlewoman) though you have the heart to starve your parson, have you no bowels of compassion for his wife and children?
57260	By things acquired, I thought you meant learning and virtue; how come you to talk of birth and descent?
57260	Can any one doubt but these are the great nursery of thieves and pickpockets?
57260	Can any one in his senses imagine, that an indigent thoughtless wretch, without sense or education, should ever act from such generous principles?
57260	Can you account for that by your system?
57260	Can you find no delicacy at all in the thought?
57260	Can you think a man serious on a subject, when he leaves it in the manner he does?
57260	Can you think of any thing belonging to literature, of less importance, or more useless?
57260	Could you submit to be the jest and scorn of public- houses, stage- coaches, and market- places?
57260	Daniel, indeed, was saved by miracle; but what is that to the rest of mankind?
57260	Did ever any man, since the blessed revelation of the gospel, run riot upon Christianity, as some men, nay, and some few women too, have lately done?
57260	Did this man spring out of the earth, I wonder, or did he drop from the sky?
57260	Do not you believe that dogs and horses think?
57260	Do not you fall into the same error, which, you say, Hobbes has been guilty of, when you talk of man''s necessitous and helpless condition?
57260	Do not you see the irony there?
57260	Do not you think, that many eminent men in the learned professions would dissent from you in this?
57260	Do not you think, then, that there are men in laborious offices, who, for a fixed salary, discharge their duties with diligence and assiduity?
57260	Do we not owe the growth of wine To the dry shabby crooked vine?
57260	Do you argue, or pretend to prove any thing from those conjectures?
57260	Do you believe Hesiod?
57260	Do you believe there ever was a man who had made himself?
57260	Do you lay any stress upon sphinxes, basilisks, flying dragons, and bulls that spit fire?
57260	Do you remember the six lines in the Cid, which Corneille is said to have had a present of six thousand livres for?
57260	Do you remember the storm upon the coast of Genoa?
57260	Do you remember what your concern was chiefly about?
57260	Do you remember where we left off?
57260	Do you take yourself to be entirely impartial now?
57260	Do you think it more probable, that men of parts and learning should be preferred, than others of less capacity?
57260	Do you think that the lowest of the mob, and the scum of the people, are possessed of any part of this principle?
57260	Do you think women have more pride from nature than men?
57260	Do you understand how something can come from nothing?
57260	Does not man love company, as he does every thing else, for his own sake?
57260	Does not the history tell us, that the child was laid in the manger?
57260	For not daring to violate all human and divine laws?
57260	For what?
57260	Fraud, luxury, and pride must live, 415 While we the benefits receive: Hunger''s a dreadful plague, no doubt, Yet who digests or thrives without?
57260	Going to Naples?
57260	Had you any thing to add?
57260	Has not my poor woman, in what I have related of her, acted in conformity to this social system?
57260	Have you considered the things we discoursed of yesterday?
57260	Have you found any such thing in it?
57260	Have you heard any thing from Gibraltar?
57260	Have you no taste for music, Madam?
57260	Have you not owned, that you have thought worse of me, than now you find me to deserve?
57260	Have you paper?
57260	Have you thought on the novelty I started?
57260	How can any thing be said not to clash with virtue or religion, that has nothing to do with either, and consequently disclaims both?
57260	How can you ask?
57260	How come you now to have such an anxious regard for what may be the opinion of the vulgar, whom at other times you so heartily despise?
57260	How come you to know my thoughts better than I do myself?
57260	How comes it, then, that a man of honour should so easily accept of a challenge, though at thirty and in perfect health?
57260	How could these things exist, if there had not been men of very bright parts and uncommon talents?
57260	How does it appear that the author addresses himself to such?
57260	How does it begin?
57260	How famous have the Cynic philosophers made themselves, only by refusing to dissimulate and make use of superfluities?
57260	How is that demonstrable?
57260	How is that possible, when it must cost them trouble, and there is a palpable self- denial to be seen in the restraint they put upon themselves?
57260	How is that, pray?
57260	How is that?
57260	How long is it ago that mathematics were brought into physic?
57260	How must these people be disposed of?
57260	I am pleased with your observations, and the knowledge you display of mankind; but pray, is not the frugality you now speak of a virtue?
57260	I desire to touch nothing of you but what is good to eat; but why do you value yourself so much upon that part which is invisible?
57260	I do not care to enter into these abstruse matters; what have you further to say in praise of money?
57260	I have not observed that: Which way has he done it indirectly?
57260	I know better than to rob you of such an opportunity for speculation?
57260	I thought what a convert you was: but what new madness has seized you now?
57260	I wonder at that: why so, pray?
57260	If we can not alter their resolution, why should we applaud the justness of their sentiments against the common interest?
57260	If you are but serious, whence comes this change?
57260	If you ask me, why I have done all this, cui bono?
57260	If you tell me the gods made man master over all other creatures, what tyranny was it then to destroy them out of wantonness?
57260	Is he not still more extravagant in those things he makes use of?
57260	Is it a thought to be born with patience?
57260	Is it a wonder, that people, under such circumstances, and loaden with greater taxes, besides, than any other nation, should be obliged to be saving?
57260	Is it not strange that nature should send us all into the world with a visible desire after government, and no capacity for it at all?
57260	Is it not very reasonable he should marry?
57260	Is it probable, that amongst the bees, there has ever been any other form of government than what every swarm submits to now?
57260	Is it such a mortification not to desire a greater share of worldly blessings, than what every reasonable man ought to be satisfied with?
57260	Is not a vast deal owing, in the raising of a nation, to the difference there is in the spirit and genius of people?
57260	Is not that a horrid thing?
57260	Is not the king''s warrant their discharge?
57260	Is not this the certain fate of a man, who should refuse to fight, or bear an affront without resentment?
57260	Is there a trade or handicraft but what supplies us with something we wanted?
57260	Is there ever a meeting- house or barn to be compared to a fine cathedral, for this purpose?
57260	Is this otherwise than standing up for the goodness of a design, at the same time you confess, that it never was, or ever can be executed?
57260	Is this owing to the charity schools?
57260	It certainly once was new: which pray do you believe more ancient, pulling off the hat, or saying, your humble servant?
57260	Just eight days?
57260	Languid I say; for what is man''s hunger, if compared to the lion''s?
57260	Man never acknowledged superiority without power, and why should I?
57260	Might I not justly say then, that this is quite contrary and destructive to the scheme on which it is plain this earth was built?
57260	Nay, what could any body think to hear me making the kindest interpretations of things that can be imagined, and yourself doing quite the reverse?
57260	No: Who affirms there can?
57260	Now surely, you have overshot the mark; nothing?
57260	Of Marlborough?
57260	Or that among the highest quality, infants can be affected with it before they are two years old?
57260	Or( what still seems the greater paradox) that incontinence should be made serviceable to the preservation of chastity?
57260	Ovid''s Metamorphosis?
57260	Perhaps not: but what say you to renouncing the world, and the solemn promise we have made of it?
57260	Pray cousin, has good sense ever any share in the judgment which your men of true taste form about pictures?
57260	Pray pardon my rudeness for once: What is it that hinders you now from keeping me company for an hour or two?
57260	Pray, Horatio, can there be honour without justice?
57260	Pray, how came that into the world?
57260	Pray, is it good manners to tell a man that he is meanly born, or to hint at his descent, when it is known to be vulgar?
57260	Pray, says he, friend, will you step for me with this letter as far as Bow- church, and I will give you a penny?
57260	Primus in orbe Deos fecit timor; Are you of that opinion?
57260	Right; marriage is lawful, and so is a coach; but what is that to people that have not money enough to keep one?
57260	Shall I allow all this?
57260	Shall we sit down in it?
57260	Since we are such odd creatures, why should we not make the most of it?
57260	Strictly speaking you are in the right, it is unanswerable; but who will consider things in that light?
57260	Such a petition would certainly be a very unconscionable one; yet where is the man who imagines not that he has a right to make it?
57260	That is a pretty question: do you think a young fellow of six- and- twenty, as I was then, and in my circumstances, had a great mind to be drowned?
57260	That is absolutely impossible, at least in such a nation as ours: for what would you do for judges and chancellors?
57260	That is the child, I suppose: why it should be in the manger; should it not?
57260	That they were produced at once, I mean at their full growth; he from a lump of earth, and she from one of his ribs?
57260	The bambino?
57260	The most favourable constructions with all my heart: But what is that to the purpose, when all the straining in the world can not make it a good one?
57260	Then why do you fear death, if you think the gods as just as you have been?
57260	Then you think children reap great benefit from the nonsensical chat of nurses?
57260	Then, what is the reason that the same Dutch, in the two latter provinces, though poorer than the first, are yet less stingy and more hospitable?
57260	There is fine architecture, there is a colonnade; can any thing be thought of more magnificent?
57260	This is more unintelligible than any thing you have said yet; why will you heap difficulties upon one another, without solving any?
57260	This is not the only thing which, though it be true, we are not able to conceive: How came the first man to exist?
57260	This is worth consideration, and requires time to be examined into; but where is your fine gentleman, the picture you promised?
57260	To be wished for, perhaps, it may be, but what probability is there that this ever will come to pass?
57260	Truly, besides the reader''s diversion, I believe none at all; but if I was asked, what naturally ought to be expected from them?
57260	Was ever I a Roman Catholic?
57260	Was it never published?
57260	Was you afraid?
57260	We are now come to a short question: God or the devil?
57260	We have strange accounts of his generosity and gratitude; but do you believe them?
57260	What actions are they which you judge this from?
57260	What answer is all this to my objection?
57260	What changes have ever bees made in their furniture or architecture?
57260	What do you think is the reason, that there is but one way for us to come into the world?
57260	What evil is it?
57260	What fault do you find with these kind constructions; do they detract from the dignity of our species?
57260	What fine amends has this good Christian made for his crime, and what an honest man was the priest who directed his conscience?
57260	What frailty or defect is it in our nature, that the two first commandments have a regard to, or, as you call it, tally with?
57260	What has an oil shop to do with silks; or who would look for hams and pickles at a mercers?
57260	What has mechanism to do with that?
57260	What hurt do I do to man, if I make him more known to himself than he was before?
57260	What is all this but the old story over again, that every thing is pride, and all we see hypocrisy, without proof or argument?
57260	What is it that induces you to believe this, besides the possibility of his forgetfulness?
57260	What is it that superintends thought in them?
57260	What is it upon an hypocrite that dares to be perjured?
57260	What is life?
57260	What is that, pray?
57260	What is that?
57260	What is the matter?
57260	What is the next?
57260	What is your client to do?
57260	What life have you led?
57260	What makes you couple together two things so diametrically opposite?
57260	What makes you smile?
57260	What mortal can decide which is the handsomest, abstract from the mode in being, to wear great buttons or small ones?
57260	What motive could the frequent repetitions of the same solemnities spring from, whenever it was suspected that the least holy trifle had been omitted?
57260	What must we do in this dilemma?
57260	What objection have you against it?
57260	What occasion has the dolphin for a ship, or what carriage would an eagle ask to travel in?
57260	What of all this?
57260	What say you now, Cleomenes; is it not this without ceremony?
57260	What say you now, Fulvia, of nature and good sense, are they not quite beat out of doors?
57260	What say you to the prime minister who governs all, and acts immediately under the king?
57260	What signifies a theory, which a man destroys by his practice?
57260	What signifies that, where there is a passion that manifestly sways, and with a strict hand governs that will?
57260	What sort of people are they, and where must we look for them, whom you will own to act from those principles of virtue?
57260	What stupendous cunning, I pray?
57260	What time, how many ages do you think it would require to have a well- civilized nation from such a savage pair as yours?
57260	What to do with?
57260	What to do?
57260	What virtue is it the exercise of which requires so much pomp and superfluity, as are to be seen by all men in power?
57260	What was the quarrel?
57260	What was you afraid of?
57260	What will you then say to, video meliora proboque, deteriora sequor?
57260	What would you infer from this?
57260	What would you infer from this?
57260	What would, at this rate, become of our manufactures?
57260	What, because he would have the laws against it as severe as possible, and nobody pardoned, without exception, that offends that way?
57260	What, is it impossible to wish it?
57260	When people scold, call names, and pelt one another with scurrilities, what design is that done with?
57260	When things are set in this light, I confess it is very unaccountable: but will your system explain this; can you make it clear yourself?
57260	When things have a handsome appearance every way, what reason have you to suspect them still to be bad?
57260	When you talk of flattery and impudence, what do you think of the first man that had the face to tell his equal, that he was his humble servant?
57260	When?
57260	Whence came the Dryades and Hama- Dryades?
57260	Whence does that ever appear?
57260	Where are they then?
57260	Where is there such a landlord in the world?
57260	Where would have been the inconveniency of that?
57260	Where would you look for the excellency of a statue, but in that part which you see of it?
57260	Which are they?
57260	Which is the best religion?
57260	Which part of the brain do you think the soul to be more immediately lodged in; or do you take it to be diffused through the whole?
57260	Which way can you give me this assurance; how can you prove it?
57260	Which way shall I persuade a man to serve me, when the service I can repay him in, is such as he does not want or care for?
57260	Who can despise riches more, or show himself less avaricious than he, who will not so much as touch gold or silver, no not with his feet?
57260	Who is that, pray?
57260	Who is to take care of the king''s interest throughout the kingdom, and of his safety?
57260	Who would imagine, that virtuous women, unknowingly, should be instrumental in promoting the advantage of prostitutes?
57260	Who would so much as surmise, that this is the fault of the virtuous women?
57260	Whose fault is that, as long as you have ground untilled and hands unemployed?
57260	Whose fault is that?
57260	Whose is that, pray?
57260	Why can not you believe this?
57260	Why do not you speak more openly, and say that there is no virtue or probity in the world?
57260	Why do they?
57260	Why do you so much insist upon it, that this principle, this value men set upon themselves, is a passion?
57260	Why do you think so?
57260	Why should Mr. Hall''s conviction and execution be any more an objection against the clergy, than Mr. Layer''s against the gentlemen of the long robe?
57260	Why should we be neglectful of it in the most important point, when they make their boast that they will not live as the poor of other nations?
57260	Why so?
57260	Why so?
57260	Why so?
57260	Why so?
57260	Why so?
57260	Why so?
57260	Why then is it pretended that painting is an imitation of nature?
57260	Why, pray?
57260	Will you suffer me to ask you some questions, and will you answer them directly and in good humour?
57260	With all my heart: But may there not be an hundred such savages in the world with large families, that might never meet, nor ever hear of one another?
57260	Without doubt: For, if judgment and reason were given him, what could hinder him from making use of those faculties, as well as others do?
57260	Wolves and wild boars?
57260	Would not this follow from your system?
57260	Would not you do it yourself?
57260	Would you add any more?
57260	Would you be posted for a coward?
57260	Would you become a town and table- talk?
57260	Yes, if it really was obtained: but how shall we be sure of this, and what reason have we to believe that it ever was?
57260	You do not believe that the stars have any love for one another, I am sure: Then why more reason?
57260	You have made the most of it indeed, but are you not tired yet with these fooleries yourself?
57260	You have strange notions of our species: But has not a man, by the time that he comes to maturity, some notions of right and wrong, that are natural?
57260	You have, without doubt, thought on this subject before now; would you communicate to me some of your guesses?
57260	You make stocks and stones of us; is it not in our choice to act, or not to act?
57260	You take great delight in dwelling on the behaviour of savages; what relation has this to politeness?
57260	You will give me leave to wait upon you to your coach, Madam.----Pray, Cleomenes, what is it you have got in your head?
57260	[ 8] Quis est tam vecors qui non intelligat, numine hoc tantum imperium esse natum, actum, et retentum?
57260	and what good these notions will produce?
57260	be just, Cleomenes; is it to be avoided?
57260	but what need we go so far off?
57260	do not men speak to be understood?
57260	has God never punished and destroyed great nations for their sins?
57260	have they ever made cells that were not sexangular, or added any tools to those which nature furnished them with at the beginning?
57260	must the devil grow rampant at this rate, and not to be called coram nobis?
57260	must they not have others at home, that are likewise able to treat with foreign ministers?
57260	on what, pray?
57260	or shall we be so silly, as relying on what they say, to think them sincere in their sentiments, and so not believe our own eyes?
57260	pray what must remain of forty pounds a year, after it has been twice so unmercifully split?
57260	what moralist or politician was it, that could teach men to be proud of hiding their pride?
57260	what view is it done with?
57260	where must we look for it?
57260	which is the main spring?
12958	''And art thou not a married wretch? 12958 ''But what can I do with the little baggage?''
12958	''Is there no reason, think you,''said I,''to imagine that your acquaintance with me gives her uneasiness? 12958 ''Well, but after all, Sir Simon,''would I say, if I had been in presence at his peevish hour,''you are a fine gentleman, are you not?
12958	All in good time, Pamela!--But is this the best appearance you choose to make, to receive such guests?
12958	And are you in earnest, Pamela?
12958	And do you think, Sir, whether it be so or not, that it is equitable it should be so?
12958	And is her ladyship there, or in town?
12958	And must I, Sir, speak my mind on such a point, before so many better judges?
12958	And what is the result?
12958	And who can better instruct us to guard_ our hearts_, than a lady who has so well defended_ her own_?
12958	And will you, dearest lady, take under your own immediate protection, the poor unguilty infant? 12958 Are you angry, Widow?"
12958	As how, Sir?
12958	As how, my dear?
12958	Ay, Pamela,said Mr. B.,"what can you say to this?
12958	But do you yield it up cheerfully, my dear?
12958	But how came Mr. Adams, Polly, to know of this letter?
12958	But how can I help it?--Must I not connive at your proceedings, if I do not? 12958 But how does my Pamela?
12958	But how, brother baronet,said Sir Charles to Sir Jacob,"came_ you_ to be reconciled to her?
12958	But pray, dear Sir, what had you in view in all this? 12958 But then, Madam,"said Miss,"would Profusiana venture to play at public places?
12958	But what became of the naughty boys, and the naughty girl, mamma?
12958	But what can I do?
12958	But why ca n''t you bear with it a little longer, sister? 12958 But will not that be presumptuous, Sir?"
12958	But, after all, does happiness to a gentleman, a scholar, a philosopher, rest in a greater or lesser income? 12958 But, say, my Pamela, can you forgive my harshness?"
12958	But,said Lady Towers, very satirically,"whither, ladies, are we got?
12958	Butt cann you forgive me? 12958 Dear Sir, if I should tell you it is_ not_ Mr. Turner, you''ll guess at somebody else: and what avails all this to the matter in hand?
12958	Dear Sir,said I, almost as quick as he was,"why should I be moved?
12958	Do I want you, Confidence? 12958 Do n''t the Misses love you now, Miss Goodwin?"
12958	Does what I said concern Mr. Martin more than any other gentleman,returned Lady Towers,"that he is disposed to take offence at it?"
12958	For myself, what can I say? 12958 Has he given you money?"
12958	How came Mr. B.,thought I,"to tell_ you_ that, Madam?
12958	How can I enough,returned I, and kissed her hand,"acknowledge your ladyship''s polite goodness in this compliment?
12958	How do you do, niece?
12958	How dost thou know what wits_ should_ or should_ not_ do? 12958 How often must I chide you for calling me any thing but your Pamela, when we are alone together?"
12958	I asked if it were not owing to some alteration in his own temper? 12958 I hope, friend, thou art prepared with a father for the light within thee?"
12958	I know it, Polly; and are you not of opinion he loves you a little?
12958	I need not dress otherwise than I am?
12958	I see( might he not have said?
12958	I''ll tell you, truly, Pamela: I said to her,''Well, now your ladyship has seen my Pamela-- Is she not the charmingest girl in the world?'' 12958 I_ am_, and what then?--Must the consequence be crime enough to warrant your jealousy?"
12958	Is it not descending too much, my ladies, as to the company?
12958	Is that it? 12958 Is this wit?"
12958	It is so then?
12958	Madam,said he to the countess,"Lord Davers, Lady Davers, do we want any titles, think you, to make us happy but what we can confer upon ourselves?"
12958	Mr. Williams, how do you do?
12958	Nay, now you talk of treating,said Sir Charles,"when, ladies, will you treat our sex with the politeness which you shew to one another?"
12958	O my good lady,said he,"who can forbear following such an example as you set?
12958	O, Madam, what can you mean? 12958 Right or wrong, Sir Jacob?"
12958	She has; and what then?
12958	Sir-- Sir,hesitated I,"as you please-- I can''t-- I ca n''t be displeased--""_ Displeased?_"interrupted he:"why that word?
12958	Sir-- Sir,hesitated I,"as you please-- I can''t-- I ca n''t be displeased--""_ Displeased?_"interrupted he:"why that word?
12958	So, Pamela!--How do you do now?
12958	So, my dear love,says he,"how do you?"
12958	That''s very true,replied he:"But would you expect I should give you a_ reason_ for an attempt that appears to you so very shocking?"
12958	The very mention of the word, dear Sir, is a security to me; I want no other; I can not doubt: but if you speak short to me, how shall I bear that?
12958	Then what occasion have I for it, if that be the case, Madam?
12958	Then you do n''t approve of them, Pamela?
12958	Then, dear Sir,said I,"must I not be a strange creature?
12958	They are certainly in the right-- But were you not a dear perverse creature, to give me all this trouble about your saucy scruples?
12958	Upon this, my mother said,''Do n''t you think Pamela writes a pretty hand, son?'' 12958 Was not my girl a little inquisitive upon me just now?"
12958	Was the gentleman a man of wit, Madam? 12958 Well, Pamela,"said he, a little seriously,"what say the worthy pair?"
12958	Well, but then, Sir, as to the expression to her uncle, that she had rather have been a certain gentleman''s second wife?
12958	Well, but then, dear Sir, there is nothing at all amiss, at this rate, in the correspondence between my lady and you?
12958	Well, but, mamma, we will all be good:-Won''t we, Master Davers?
12958	Well, for my part,said Lady Davers,"thou art a strange girl: where, as my brother once said, gottest thou all this?"
12958	Well, my dear,said Mr. B.,"but what would you advise in this case?
12958	Well, my strange dear!--But sure your head is a little turned!--What is your question?
12958	Well, so, this is your bar, is it? 12958 Well, then, my dearest,"said he,"we will forgive one another?
12958	Well; but may I not ask, whether, if the mountain can not come to Mahomet, Mahomet will not come to the mountain? 12958 What a happy thing is it,"thought I,"that good nature generally accompanies this character; else, how would some people be supportable?"
12958	What ails the little fool?
12958	What answer did my Lord S. make to it?
12958	What foolishness is this on both sides!--But are you willing to be released from this bargain?
12958	What have I done? 12958 What is your boast, dearest Sir?
12958	What is your proposal, my dear? 12958 What mean you, Sir?--Who are you, Sir?--What mean you?"
12958	What means all this parade, my dear? 12958 What means my dearest?"
12958	What now,with some little impatience,"would the pretty fool be at?"
12958	What say_ you_, Sir?
12958	What should you be vexed at, my dear?
12958	What then, does he pass his time_ with you_, Polly?
12958	What''s the matter, my love?
12958	What, all this while, is poor Profusiana doing? 12958 What, dost think I shall look through_ his_ foolish eyes?
12958	What_ means_ the dear creature? 12958 When, Sir, am I to come upon my trial?
12958	Whence this insolence? 12958 Where''s Pamela?"
12958	Whether, Sir, the Nun-- I speak boldly; the cause requires it-- who followed you at the Masquerade every where, is not the Countess of--?
12958	Who is to be judge of that?
12958	Who would not be good?
12958	Who''s that?
12958	Why have I wept the distresses of the injured Hermione?
12958	Why so?
12958	Why this,continued the countess,"must be_ born_ dignity--_born_ discretion-- Education can not give it:--if it could, why should not_ we_ have it?"
12958	Will not a penitent Nun make a good third with a mournful Widow, and a prim Quaker?
12958	Will not my friends be welcome, Pamela?
12958	Will you be pleased, Madam, to have a chair? 12958 Will you favour us with your company home, my old acquaintance?"
12958	Will you give Master to my arms, one moment, Madam?
12958	Will you give me leave, my dear,said he,"to break the seal?"
12958	Will you suffer me, Sir, to attend you? 12958 Will your ladyship see him now?"
12958	Would you have me dress better?
12958	Yet I fancy, Madam, the wind is a little too high for you.--Won''t you catch cold?
12958	You answer me not,continued I;"and may I not fairly presume you can not as I wish to be answered?
12958	You are ruined if you do!--And I wish-- But tell me, Polly, are you not ruined as it is?
12958	You talk to me, my dearest life, as if all you had heard against me was true; and you would have me answer you,( would you?) 12958 You talked, Madam,"said she,"when I saw you before, that I should come and live with you-- Will you let me, Madam?
12958	_ There_--and what then?
12958	''And will you,''said I,''ingenuously acquaint me with the issue of your inquiries?
12958	''This is her writing, is it?''
12958	''Tis not unusual with our vain sex,"observed he,"to construe even reproaches to our advantage,")''is the lady here, whose shackles thou wearest?''
12958	''s hands, since you have such testimonies,_ both_ of you, of the rectitude of her thinking and acting?"
12958	''s in this particular?
12958	''s place in her absence?"
12958	( for I honour the slut with too much of my notice),"Where''s Polly?"
12958	( who is since dead), I could not but notice her fondness for her, and said,''What do you design, Madam, to do_ with_ or_ for_, this Pamela of yours?
12958	( who knows?)
12958	),"let me offer but one thing: do n''t you think Sir Simon himself would be loth to be thought a reformed gentleman?
12958	--"And what could he say?"
12958	--"Are they so?"
12958	--"As how?--As what?--In what way?--How faulty?"
12958	--"But where,"said Lady Davers,"collectedst thou all this good sense, and fine spirit in thy devotion?"
12958	--"Do I, Sir?"
12958	--"Dost thou,"said she,"hate shackles?
12958	--"For what, Lady Davers?"
12958	--"For what, Madam?
12958	--"I had consented--"--"To what?"
12958	--"I hope not too, Polly!--But you know he was free enough with you, to make you say''_ Fie!_''And what might have been the case, who knows?
12958	--"No, Madam, but--"--"But what?--Say, but what?"
12958	--"Or in me?"
12958	--"Rather,"whispered she,"what is become of the Spaniard?"
12958	--"Well pray, Sir, go on.--What was next?"
12958	--"Well then, shall I go up, and oblige Pamela to sup by herself, and persuade Lady Jenny to come down to us?"
12958	--"What is it I hear?
12958	--"What proposals?"
12958	--"Why, dost believe, Goodman Andrews,"said he,"that I would do such a thing?
12958	--"With all my heart, Madam,"replied Mr. Williams;"and I shall be proud of such a direction,"--"What say_ you_, brother?
12958	--"With all my heart,"replied he.--"But, uncle,"said Mr. B.,"have you really no desire, no curiosity to see the girl I have married?"
12958	--"With me, Sir Jacob?"
12958	--"Yet, what is that virtue,"said the dean,"which can not stand the test?"
12958	--"You speak to your knowledge, I doubt not, Sir Jacob?"
12958	--''Is it not?''
12958	--(Did she say?)
12958	--For just then, the chariot brought me into the court- yard--"Who''s this?
12958	--Lady Davers then turning herself to Mrs. Jervis--"How do you, good woman?"
12958	--She was silent.--"Tell me, Polly( for I am really greatly concerned for you), what you think_ yourself_; do you_ hope_ he will marry you?"
12958	--She was silent.--"Tell me, Polly, if he does?"
12958	--Was not this, my ladies, a triumph of triumphs to the late miserable, now exalted, Pamela!--could I do less than pardon her?
12958	--could resolve as she resolved, and act as she acted?
12958	Again and again, I say( for what can I say else or more-- since I ca n''t find words to speak all I think?
12958	All her courtship was sometimes a hasty snatch of the hand, a black and blue gripe of the arm, and--"Whither now?"
12958	All my resolution fails me; what shall I do?
12958	And I rung and rung, and"Where''s Polly?"
12958	And I was getting away as fast as I could: but he arose and took my hand,"Why is my charmer so soon frightened?"
12958	And being told, came up to me:--"What ails the good woman below, my dear?"
12958	And can we propose ourselves, for the government of our children, a better example than that of the Creator?
12958	And did her ladyship so answer?"
12958	And do n''t you remember, when we were at Bath, in what a hurry I once passed by some knots of genteel people, and you asked what those were doing?
12958	And having declared that I did so, was I not to shew the sincerity of my declaration?
12958	And how could I forbear repeating these kind things to you, that you may see how well every thing is taken that you do?
12958	And how did she bring it about?"
12958	And if the dear gentleman had two or three thousand less, might he be less happy on that account?
12958	And if you had intended to have gone without taking leave of me?"
12958	And is it so great a praise, that you think fit to own for a sister so deserving a girl as this, whom I take pride in calling my wife?"
12958	And let us know your opinion, whether my brother himself does right, to comply with such an unreasonable distaste?"
12958	And now, my dear parents, do you not rejoice with me in this charming, charming appearance?
12958	And rising up--"Will you excuse me, Sir, that I can not attend at all to such a subject as this?
12958	And should you care to try?
12958	And so we shew how little we deserve what we have been so long coveting; and yet covet on: for what?
12958	And then looking up at his face, and down at his feet, three or four times successively,"Are you my brother''s son?
12958	And what did you design should come of it?"
12958	And what do you think the free gentleman said upon it?
12958	And what have_ you_ to do but to rejoice?
12958	And what is the instruction that can be gathered from such pieces, for the conduct of common life?
12958	And what is the_ honour_ you swear by?
12958	And what punishment does not such a seducer deserve?"
12958	And what was the consequence?
12958	And when once I asked myself, to what this conversation might tend at last?
12958	And where''s your lord?
12958	And who can then be so blest as your Pamela?
12958	And why should it not be so?
12958	And why this wry face?
12958	And will it be right then to say, you are uneasy under such( at least as to your wills) returned and discharged obligations?
12958	And will ladies so disgrace their characters, and their sex, as to pursue this pernicious diversion in public?"
12958	And will not the man of_ mind_ bestow his principal care in improving that mind?
12958	And wo n''t that be an ugly foible overcome?
12958	Are you not?"
12958	At last, up he got, and swore a sad oath:"And am I thus tricked and bamboozled,"that was his word;"am I?
12958	B. come up again?
12958	B. said,"Why are you not full- dressed, my dear?"
12958	B.--"O why,"as Deborah makes the mother of Sisera say,"is his chariot so long in coming?
12958	B.?"
12958	B.?"
12958	B.?"
12958	B.?"
12958	B.?"
12958	B.?"
12958	B.?"
12958	Believing the Countess was desirous of being alone with me, I said,"My dear Miss Goodwin, wo n''t you go to your little nursery, my love?"
12958	But Achilles could be touched only in his heel; and if he was to die by an enemy''s hands, must not the arrow find out that only vulnerable place?
12958	But I have no notion of_ mere_ formalities of this kind"--(How unpolite this, my dear, in your friend?)
12958	But after a pause, she said,"Well, then, brother, will you let Pamela decide upon this point?"
12958	But are we not all apt to argue for a practice we make our own, because we_ do_ make it our own, rather than from the reason of the thing?"
12958	But ca n''t we talk of any other subject?
12958	But did she not ask you who you were?"
12958	But do n''t you observe what a dear good lady I had?
12958	But do you think I will call all these things my own?--Do you think I would live rent- free?
12958	But does Mr. B. think it must be so in_ every_ matrimony?
12958	But hark- ye- me, my sweet girl, what have I done, that you wo n''t write yourself_ sister_ to me?
12958	But have you no other objection, if one could find a genteely- descended young Master?
12958	But if she has been accustomed to grant him little favours, can she easily recal them?
12958	But is such a Narcissus!--But this between ourselves, for his uncle is wrapt up in the fellow-- And why?
12958	But pray, Sir, may I ask, what have you determined to do?"
12958	But pray, Sir, what is the earl''s living valued at?"
12958	But tell me what you would say?
12958	But tell me, truly, Pamela, are you not a little sullen?
12958	But tell me, what you think of''em?"
12958	But this I see plainly, that he will have his own way; and if I can not get over my scruples, what shall I do?
12958	But what a preamble is here?
12958	But what are the princes of the earth, look at them in every nation, and what they have been for ages past, compared to this lady?
12958	But what can I do?
12958	But what foolishness is this!--What consideration has he made you?"
12958	But what shall we say?
12958	But what will become of the naughty boys?
12958	But what, pray, Mr. Williams, do you propose to allow to your curate?
12958	But where is such a gentleman as Mr. B. to be met with?
12958	But who knows, when the time comes, whether it may not be proper to dispense with this duty, as you deem it, on other accounts?
12958	But who was your_ first_ informant?--Was that by letter or personally?
12958	But will you pardon me, if I ask, whither you go so soon?
12958	But wo n''t you oblige me with the sequel of your letter to your father?
12958	But you next require of me an instance, where, in complaisance to_ my_ will, he has receded from_ his own?_ I do n''t know what to say to this.
12958	But, dear Sir, will you be pleased, to satisfy me about that affecting information, of your intention and my lady''s to live at Tunbridge together?"
12958	But, indeed, how should she?
12958	But, my dear friend, are you not in danger of falling into a too thoughtful and gloomy way?
12958	But, would you believe it, Sir Simon?
12958	But-- but--"staring at me,"Are you married, Madam?"
12958	Can I have a will that is not his?
12958	Can not you defend me from this charge?
12958	Can people merit by doing their duty?
12958	Can the affections be so highly raised as mine are on these occasions, and the thoughts creep grovelling like one''s ordinary self?
12958	Can the gluttonous father expect a self- denying son?
12958	Can the profuse father, who is squandering away the fortunes of his children, expect to be regarded in a lesson of frugality?
12958	Colbrand?"
12958	Could you ever have thought, my dear, that husbands have a dispensing power over their wives, which kings are not allowed over the laws?
12958	Did he not look displeased?
12958	Did she go my way?
12958	Did you intend to carry this matter, at first, as far as ever you could?"
12958	Did you not disdain me at that moment?"
12958	Did you think that could be?
12958	Do n''t you know how much I interest myself in every thing that makes for my brother''s happiness and your''s?
12958	Do n''t you remember it, dear Sir?
12958	Do n''t you see his delight, when speaking of his former pranks, as if sorry he could not play them over again?
12958	Do n''t you think me, my dear, insufferably vain?
12958	Do these instances come up to your questions, my dear?
12958	Do they come up to your first question?
12958	Do you ever hear Miss Goodwin say a naughty word?
12958	Do you think I can bear to hear my friend so freely treated?"
12958	Do you think I did not look very silly?
12958	Do you think they do?--And if you hope to emulate my good fortune, do you think_ this_ is the way?"
12958	Do, dear Miss, be so free as to forbid me to send you any more long journals, but common letters only, of how you do?
12958	Does any thing provoke you_ now_"( with a sly leer and affected drawl)"that did not_ formerly?_""Provoke me!--What should provoke me?
12958	Does any thing provoke you_ now_"( with a sly leer and affected drawl)"that did not_ formerly?_""Provoke me!--What should provoke me?
12958	Does he pretend that he will marry you?"
12958	Does not God himself, by rewards and punishments, make it our interest, as well as our duty, to obey him?
12958	Does not this shew, that her virtue has made her more conspicuous than my fortune has made me?
12958	Else how would it have been forgiveness?
12958	For he will have me then reveal my intelligencer: and what may be the case between them?
12958	For how, when you, and my good ladies, are continually giving me such charming examples, can I do a wrong thing?"
12958	For is it not a sad thing, that the church should be profaned by such actions, and such thoughts, as ought not to be brought into it?
12958	For must they not have implements to work with?
12958	For since such is your will, and seem to be your engagements, what avails it to me to oppose them?
12958	For what may not be feared from so early inculcating the use of dice and gaming, upon the minds of children?
12958	For when the mind is elevated, ought not the sense we have of our happiness to make our expressions soar equally?
12958	For, dear Sir, is there no doubt, that the tutor should lay himself open to the aversion of the child, whose manners he is to form?
12958	From two such extremes, how was it possible I could presently hit the medium?
12958	Go to, honest heart, I love thee dearly; but can Mr. B. do too much for his lady, think''st thou?
12958	H.?"
12958	Has not the Countess taken a house or lodgings at Tunbridge?"
12958	Hast thou nothing at all to say for thyself?"
12958	Have you any notion, that your lady will have so much power over us?"
12958	Have you forgot that?"
12958	Have you got her mother with you?
12958	He gave me a gentle tap on the neck:"Let me beat my beloved sauce- box,"said he:"is it thus you rally my watchful care over you for your own good?
12958	He looked at me with sternness,"Do you doubt my honour, Madam?"
12958	He says, that he_ must_, and therefore he_ will_ be virtuous: and is a man for ever to hear the faults of his youth, when so willing to forget them?"
12958	He smiled, and said,"Would you, my good Miss Darnford, look so silly, after such a length of time, with a husband you need not be ashamed of?"
12958	He was pleased to ask me, when they were gone, how I liked his two lawyers?
12958	Hold him fast, and play over all thy monkey tricks with him, with all my heart; who knows but it may engage him more?
12958	How happy shall we be!--But how long will you be permitted to stay, though?
12958	How know you, but he has found a way to your wife''s ear, as he has done to my uncle''s, and to all my friends''?
12958	How shall I acknowledge your inexpressible goodness to me?
12958	How should_ she_ be able to reflect, who knows not what reflection is, except of the spiteful sort?
12958	How will a parent, whose hands are seldom without cards, or dice in them, be observed in lessons against the pernicious vice of gaming?
12958	How, in a word, shall_ they_ come by their knowledge?
12958	I asked, if I might not be excused writing, only making my observations, here and there, to himself, as I found occasion?
12958	I began as follows:"Will you be pleased, Sir, to favour me with the continuation of our last subject?"
12958	I believe you did feel the weight of my hand: but what was that?
12958	I bowed my head to the Countess; but my tears being ready to start, I kissed my Billy:"Dearest baby,"said I,"you are not going to cry, are you?"
12958	I doubt not, you are soon to return to Tunbridge?"
12958	I fear you have sprained your foot.--Shall I help you to a chair?"
12958	I had them in my pocket, and read them to my lady; who asked me, if her brother had seen them?
12958	I hope you have a better opinion of me than--""Than what, Pamela?--What would you say?
12958	I hope, niece, he locks up his baby, while you''re here?
12958	I looked, it seems, a little grave; and Mr. B. said,"What have you to offer, Pamela?--What have I said amiss?"
12958	I might have been_ drawne__ in_ to do strange foolish things, and been ruin''d at the long run; for who knows where this thing mought have ended?
12958	I never saw one before though, in Mr. H.--What''s the matter, Sir?"
12958	I repeat my demand: shall it be as Mrs. B. lays it out, or not?"
12958	I said softly,"Dear Miss Darnford"( for Mr. B. and the Nun were out of sight in a moment),"what is become of that Nun?"
12958	I shall never forget your looks, nor your words neither!--they were severe speeches, were they not, Sir?"
12958	I took the charmer in my arms, and kissed her three or four times, as she deserved; for was not this very pretty in the child?
12958	I''ll-- But who comes here?"
12958	If I were as good as I_ ought_ to be, and as some_ think_ me, must they wish to make me bad for that reason?"
12958	If my Pamela is safe, the boy is welcome, welcome, indeed!--But when may I go up to thank my jewel?"
12958	If the fountain- head be polluted, how shall the under- currents run clear?
12958	If this goodness makes him know no mean in giving, shall I be so greedy as to know none in receiving?
12958	If this, Sir, be the case, does not this excellent author recommend a scheme that is rendered in a manner impracticable from this difficulty?
12958	If you might not be uneasy at our acquaintance, and at his frequent absence from you, and the like?
12958	Is it for this?
12958	Is it not a proof of weakness?
12958	Is it not a random shot?
12958	Is it''cause thou''rt affected_ most_ with thy own case?
12958	Is it?"
12958	Is not such a poor creature to be pitied?
12958	Is_ she_ like to do well?"
12958	Is_ she_ safe?
12958	It has been an expence to you rather, which you will not presently get up: do you propose an early marriage, Sir?
12958	Jervis asked me on Saturday evening, if I would be concerned to see a larger congregation in the lesser hall next morning than usual?
12958	Jervis?"
12958	Jervis?"
12958	Jervis?''
12958	LETTER LXIX Why do n''t I subscribe Sister?
12958	LETTER LXVIII Why does not my sweet girl subscribe_ Sister_, as usual?
12958	LETTER V MY DEAREST DAUGHTER, How shall I do to answer, as they deserve, your two last letters?
12958	LETTER X_ From the same._ And so, Pamela, you are solicitous to know, if the gentlemen have seen every part of your papers?
12958	Lady Davers keeps me in countenance in this my notion; and who doubts her politeness?
12958	Longman?"
12958	Lord Davers-- what merit_ would_ you assume?
12958	Madam, I could speak any one distinct sentence?
12958	Madam--_ought_ I-- if this be the case?
12958	Madam.--But where''s my nephew, Lady Davers?
12958	May I not know your subject?"
12958	May we hope to be favoured now and then with a letter from you, my dear child, like some of your former, to let us know how you go on?
12958	Miss Darnford was addressed by the name of the Sprightly Widow: another asked, how long she intended to wear those weeds?
12958	Mr. B. asks me how I relish Mr. Locke''s_ Treatise on Education_?
12958	Mr. B. coming up just as I had concluded my letter, asked me what was my subject?
12958	Mr. B. looked as if he still expected I should say something.--"Won''t you, Sir, dispense with me?"
12958	Mr. B. said,"Observe you not, Lady Davers, that you used a word( to avoid that) which had twice the hissing in it that_ sister_ has?
12958	Mr. B. said,"Wo n''t it be better to sit over- against her, uncle?"
12958	Mr. H. putting his handkerchief to his eyes, his aunt said,"What''s the matter, Jackey?"
12958	Mrs. B. reflects upon me for making her blush formerly, and saying things before my daughters, that, truly, I ought to be ashamed of?
12958	Must not such a lady as this, dear Madam, have as much merit as many even of those, who, having not had her temptations, have not fallen?
12958	My Lady Davers followed us:"Where is my angelic sister?"
12958	My Lord Davers sat next me, and Sir Jacob said,"Shall I beg a favour of you, my lord, to let me sit next to Lady Jenny?"
12958	My brother was not disturbed at them, was he?"
12958	No, to what purpose should I speak?
12958	O Mores!_ What will this world come to?"
12958	O my dear parents, how can you, as in your_ postscript_, say,"May we not be_ favoured_ now- and- then with a letter?"
12958	O when shall I see you?
12958	O, my dear, these gentlemen are strange creatures!--What can they think of themselves?
12958	Of such a prerogative in a husband?
12958	On the contrary, is it not oftener to be found in a happy competency or mediocrity?
12958	Or did you intend to induce him to go to town with us?"
12958	Or is it, that thy hour is not yet come?"
12958	Or is not what I have said, a full answer, were I to say no more, to_ all_ your enquiries?
12958	Or were it not better to suspend your intentions of that sort for a year or two more?"
12958	Or what words shall be found to embody air?
12958	Or would it be excusable if I_ had?_ All little matters I cheerfully give up: great ones have not yet occurred between us, and I hope never will.
12958	Or,''Why should Sally have this or that, any more than I?''
12958	Pray, Madam"( to me),"have you ever been at all conversant in such writers?"
12958	Pray-- have you shewn Jewkes''s letter to your good friend?--Lady Betty wants to know( if you_ have_) what he could say to it?
12958	Put on an angrier brow, or how shall I retain my purpose?
12958	See you not,"and I pressed his hand with my lips,"they are all gone already?"
12958	Shall I call her in?''
12958	Shall I engage her to visit you?
12958	Shall I present you with a curiosity?
12958	Shall such a girl as this awe me by her rigid virtue?
12958	She asked me, pretty dear, just now, If I think there is such a happy girl in the world as she is?
12958	She returned, with an affected laugh,"Smartly said!--But art thou come hither, friend, to make thy light shine before men or women?"
12958	She says you can play on the harpsichord, and sing too; will you let a body have a tune or so?
12958	Sir, dispense with me on this occasion?
12958	Sir, what then was there on_ your_ side, in that matter, that made you give me so patient and so kind a hearing?"
12958	Sir, you had rather it were a girl than a boy?"
12958	Sir; it is you that part with me: and tell me, Sir, tell me but what you had intended should become of me?"
12958	Sir?
12958	Sir?
12958	Sir?"
12958	Sir?"
12958	Suppose my dear Mr. B. had five thousand pounds a year added to his present large income, would that increase his happiness?
12958	Tell me, how it is possible for me, in my situation, to avoid it?"
12958	That is to say, how a young lady ought to guard against and overcome the first favourable impressions?"
12958	That it would add to his cares, is no question; but could it give him one single comfort which he has not already?
12958	The business is, if Miss Darnford could love him well enough for a husband?
12958	The gentlemen laughed:"Is it shooting flying, Sir Jacob,"returned Sir Charles,"to praise that lady?"
12958	Then she must make a brighter appearance by far, and a more pleasing one too: for why?
12958	Then why this complaining?
12958	They are all living, I hope?"
12958	They have taken their house, I suppose: but what need they, when they''ll have one in Bedfordshire, and one in Lincolnshire?
12958	This frighted them both: Mr. H. swore, and said,"Who can that be?--Your lady''s gone with them, is n''t she?"
12958	This is it: I put it in my bosom, when he came up: he saw me do so:"Are you writing, my dear, what I must not see?"
12958	Thou married to a lord, and thy brother to a-- Can''st tell me what, Barbara?
12958	Thus( could your ladyship have thought it?)
12958	To whom were you directing your favours now?
12958	Towers,"may one ask, what particular subject was at this time your employment?"
12958	Towers,"whenever you censure any indiscretion, you seldom fail to give cautions how to avoid it; and pray let us know what is to be done in this case?
12958	Upon which my lady said, a little tartly,"Yes, and for a very good reason, I doubt not; for who cares to condemn himself?"
12958	Was the lady a woman of taste?"
12958	We being alone, after supper, I took the liberty to ask him, who was of his party to Oxford?
12958	Well, but what shall I say more?
12958	What a plague has this little witch done to you all?
12958	What ails you, Pamela?"
12958	What are they, my lord?"
12958	What can one do?--Did you ever hear of such a notion, before?
12958	What can one say to all things?
12958	What can two such ladies write, that I may not see?"
12958	What do you see of freedom in me?"
12958	What have I said now?"
12958	What made me such a fool, I wonder?
12958	What means that heaving sob?
12958	What new thing shall I have?"
12958	What occasion is there for it?
12958	What say you to these things, my dear?
12958	What think you, Mr. B.?
12958	What vexes me is, that when the noble uncle of this vile lady--(why do n''t you call her so as well as I?)
12958	What would I not do, in short, to procure to myself the inexpressible pleasure that I should have in your company and conversation?
12958	What would_ you_ advise, my dear?"
12958	What, I say, had I to do, to take upon me lady- airs, and to resent?
12958	What, I warrant, you would not be too much beholden to his honour, would you?"
12958	What, and make you cry''_ Fie!_''-or do you intend to trust your honour to his mercy, rather than to your own discretion?"
12958	What, indeed, does not such a deceiver deserve?"
12958	What, may I ask, came next?
12958	What_ can_ I say for Polly Barlow?
12958	What_ means my_ Pamela?
12958	When Mr. B. is all tenderness and indulgence, and requires of me nothing, that I can have a material objection to, ought I_ not_ to oblige him?
12958	Where have you been these two hours, that you never came near me, when you knew''twas my time to have my foot rubbed, which gives me mortal pain?"
12958	Which side are you of?"
12958	Who knows but we may find out some cousin or friend of Mr. Murray''s between us, that we may persuade to address you?
12958	Who''s housekeeper now?
12958	Who, that knows these things of him, would wish him to be hers, with all his advantages of person, mind, and fortune?"
12958	Why should I thus sadden all your gaudy prospects?
12958	Why starts this precious pearl?"
12958	Why tarry the wheels of his chariot?"
12958	Why the plague,"whispered he,"could you not have pitched your tent here?
12958	Why the word_ foolish_, aunt?
12958	Why then all this emotion?"
12958	Why, she is not to sit at table, is she?
12958	Will ladies game, Madam?
12958	Will my dear papa grant it, do you think, if you were to lay the highest obligation upon your dutiful daughter, and petition for me?
12958	Will that please you, Sir?"
12958	Will this instance, my dear, come up to your demand for one, where he recedes from his own will, in complaisance to mine?
12958	Will you excuse me, my dear, all this seeming vanity, for the sake of repeating exactly what passed?
12958	Will you excuse me, my dear?
12958	With how ill a grace must a man who will often be disguised in liquor, preach sobriety?
12958	Wo n''t it look like intolerable vanity in me, to find fault with such a genius as Mr. Locke?
12958	Wo n''t there be a fine twinkling and sparkling, think you, when the greater and lesser bear- stars are joined together?
12958	Would Miss Goodwin, think you, have done so or so?"
12958	Would he not have thought the humble cottager as capable of insolence, and vengeance too, in her turn, as the better born?
12958	Would it not be inevitable ruin to her to leave me?
12958	Would not his honour think if I hid one thing from him, I might hide another?
12958	Would you care to subscribe to it?
12958	Writing, I dare say?
12958	Yet what could he have done?
12958	Yet, how much better is it to suffer one''s self, than to be the cause of another''s sufferings?
12958	You are to suppose the living in your own hands again; will you leave the whole matter to my_ sister_ here?"
12958	You desire to know, my honoured papa, how Mr. B. passes his time, and whether it be in his lady''s chamber?
12958	You do n''t keep her company, do you?"
12958	You have had instances of the vile arts of men against poor maidens: have you any notion that Mr. H. intends to do honourably by you?"
12958	You''re the Countess of C.''s youngest daughter Jenny-- That''s your cue."--"Ah?
12958	_ Am_ I mistaken?"
12958	_ Common decency_, did you say?
12958	a passionate man, patience?
12958	added he:"Have you not a son worthy of such an alliance?"
12958	an irreligious man, piety?
12958	and that she wanted but the power, to shew the like unrelenting temper, by which she had so grievously suffered?
12958	and where the pleasure each seemed to take in the other''s, might possibly end?
12958	and whether you expected an answer from me to your last?
12958	and why that hesitation in your answer?
12958	as you do, what ails Mrs. Jervis?
12958	but tell me, who will part with their child, think you?
12958	coming to me, and folding me in his arms over the chair''s back, the seat of which supported my trembling knees,"Can you so easily part with me?"
12958	did I betray any impatience of speech or action, or any discomposure?
12958	fear you not an instant punishment for this appeal?
12958	goes?"
12958	hadst thou been born a fool, or a raw greenhead, or a doating greyhead--"--"What then, Sir Jacob?"
12958	how can you speak such a word?
12958	let it take its course!--How barbarously, methinks, I speak!--He ought to_ feel_ the lash, first, because he_ deserves_ it, poor little soul?
12958	might I not well be grave, knowing what I knew?)
12958	my dear lady, what could I do?
12958	my dear,"said I;"what is beauty, if she be not a good girl?
12958	my dear,"said he,"no papa and mamma!--Did they not send you a pretty black boy to wait upon you, a while ago?
12958	or do they not?
12958	rob me of heaven too?
12958	said I;"and is it thus, by_ repeating_ your fault, that you_ atone_ for it?
12958	said he, and stamped--"Who can choose but bless you?
12958	said he:"I hope you and she have had no words?"
12958	said she,''whither can she go, to be so happy as with me?
12958	said she:"how could you help it?
12958	said the silly girl--"yet that was like her voice!--Me''m, are you in your closet, Me''m?"
12958	that I should have been what I am?"
12958	we condemn every man who dresses well, and is not a sloven, as a fop or a coxcomb?"
12958	what wilt thou do?
12958	whistled he, with a wild stare:"and how is it with you, youngster?"
12958	who is she?"