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Macedon (Greece) (search for this): book 2, chapter 23
eaking, one may always regard as identical the results produced by one or other of any two things: “You are about to decide, not about Isocrates alone, but about education generally, whether it is right to study philosophy.”Isoc. 15.173. And, “to give earth and water is slavery,” and “to be included in the common peaceThe peace concluded between the Greeks (although the Lacedaemonians held aloof) and Alexander the Great after the death of Philip of Macedon (336 B.C.). implies obeying orders.” Of two alternatives, you should take that which is useful. Another topic is derived from the fact that the same men do not always choose the same thing before and after, but the contrary. The following enthymeme is an example: “If, when in exile, we fought to return to our country [it would be monstrous] if, now that we have returned, we were to return to exile to avoid fighting”!Lys. 34.11. This amounts
Attica (Greece) (search for this): book 2, chapter 23
ect something, and break it when you have received it.”Fragment of a speech of Lysias. It was proposed to put up a statue to the famous Athenian general Iphicrates in honor of his defeat of the Spartans (393 B.C.). This was later opposed by Harmodius, probably a descendant of the tyrannicide. The speech, which is considered spurious, was called h( peri\ th=s ei)ko/nos. Again, to persuade the Thebans to allow Philip to pass through their territory into Attica, they were told that “if he had made this request before helping them against the Phocians, they would have promised; it would be absurd, therefore, if they refused to let him through now, because he had thrown away his opportunity and had trusted them.” Another topic consists in turning upon the opponent what has been said against ourselves; and this is an excellent method.Or, “the ways of doing this are various” (Jebb). For instance,
Olympia (Greece) (search for this): book 2, chapter 23
r territory, were in the habit of alleging that it was festival time, when there should be a holy truce. This obviously left the door open to fraud, so Agesipolis (one of the Spartan kings) consulted the oracle of Zeus at Olympia to ask whether he was to respect such a truce. The reply of the oracle was that he might decline a truce fraudulently demanded. To confirm this, Agesipolis put the same question to Apollo: “Is your opinion as to the truce the s answered Apollo. Agesipolis thereupon invaded Argos. The point is that really Apollo had little choice, since it would have been disgraceful for the son to contradict the father. after having first consulted the oracle at Olympia, asked the god at Delphi whether his opinion was the same as his father's, meaning that it would be disgraceful to contradict him. Helen was a virtuous woman, wrote Isocrates, because Theseus so judged; the same applies to Alexand<
Aegospotami (Turkey) (search for this): book 2, chapter 23
for the son to contradict the father. after having first consulted the oracle at Olympia, asked the god at Delphi whether his opinion was the same as his father's, meaning that it would be disgraceful to contradict him. Helen was a virtuous woman, wrote Isocrates, because Theseus so judged; the same applies to Alexander Paris, whom the goddesses chose before others. Evagoras was virtuous, as Isocrates says, for at any rate Conon.After his defeat at Aegospotami (405 B.C.) the Athenian general Conon, fearing for his life, took refuge with Evagoras, king of Cyprus—a proof, according to Aristotle, of the goodness of the latter. in his misfortune, passing over everyone else, sought his assistance. Another topic is that from enumerating the parts, as in the Topics: What kind of movement is the soul? for it must be this or that.If the genus can be affirmed of any subject, then one or other of the species, whi<
Athens (Greece) (search for this): book 2, chapter 23
n the passage in Aristot. Top. 1.15). A suggested reading is peri\ tou/tou o)rqw=s ei)/rhtai. Another, from division. For example, “There are always three motives for wrongdoing; two are excluded from consideration as impossible; as for the third, not even the accusers assert it.” Another, from induction. For instance, from the case of the woman of Peparethus, it is argued that in matters of parentage women always discern the truth; similarly, at Athens, when Mantias the orator was litigating with his son, the mother declared the truth;Mantias had one legitimate son Mantitheus and two illegitimate by a certain Plangon. Mantias at first refused to acknowledge the latter as his sons, until the mother declared they were. and again, at Thebes, when Ismenias and Stilbon were disputing about a child, DodonisThe name of the mother; or simply, “the woman of Dodona,” like “the woman of Peparethus.” decl
Delphi (Greece) (search for this): book 2, chapter 23
he might decline a truce fraudulently demanded. To confirm this, Agesipolis put the same question to Apollo: “Is your opinion as to the truce the same as that of your father (Zeus)?” “Certainly,” answered Apollo. Agesipolis thereupon invaded Argos. The point is that really Apollo had little choice, since it would have been disgraceful for the son to contradict the father. after having first consulted the oracle at Olympia, asked the god at Delphi whether his opinion was the same as his father's, meaning that it would be disgraceful to contradict him. Helen was a virtuous woman, wrote Isocrates, because Theseus so judged; the same applies to Alexander Paris, whom the goddesses chose before others. Evagoras was virtuous, as Isocrates says, for at any rate Conon.After his defeat at Aegospotami (405 B.C.) the Athenian general Conon, fearing for his life, took refuge with Evagoras, king of Cyp
Greece (Greece) (search for this): book 2, chapter 23
spised because they are frequently defeated,The Paris ms. has qanatou=ntai, “are put to death.” neither are the sophists; or, if it behoves a private citizen to take care of your reputation, it is your duty to take care of that of Greece. Another topic is derived from the consideration of time. Thus Iphicrates, in his speech against Harmodius, says: “If, before accomplishing anything, I had demanded the statue from you in the event of my success, you would havein order that they may suffer more striking calamities.The author is unknown. And these verses from the Meleager of Antiphon: Not in order to slay the monster, but that they may be witnesses to Greece of the valor of Meleager.Frag. 2 (T.G.F. p. 792). And the following remark from the Ajax of Theodectes, that Diomedes chose Odysseus before all others,Hom. Il. 10.218; cp. T.G.F. p. 801. not to do him h
. This obviously left the door open to fraud, so Agesipolis (one of the Spartan kings) consulted the oracle of Zeus at Olympia to ask whether he was to respect such a truce. The reply of the oracle was that he might decline a truce fraudulently demanded. To confirm this, Agesipolis put the same question to Apollo: “Is your opinion as to the truce the same as that of your father (Zeus)?” “Certainly,” answered Apollo. Agesipolis thereupon invaded Argos. The point is that really Apollo had little choice, since it would have been disgraceful for the son to contradict the father. after having first consulted the oracle at Olympia, asked the god at Delphi whether his opinion was the same as his father's, meaning that it would be disgraceful to contradict him. Helen was a virtuous woman, wrote Isocrates, because Theseus so judged; the same applies to Alexander Paris, whom the goddesses chose be
Dodona (Greece) (search for this): book 2, chapter 23
women always discern the truth; similarly, at Athens, when Mantias the orator was litigating with his son, the mother declared the truth;Mantias had one legitimate son Mantitheus and two illegitimate by a certain Plangon. Mantias at first refused to acknowledge the latter as his sons, until the mother declared they were. and again, at Thebes, when Ismenias and Stilbon were disputing about a child, DodonisThe name of the mother; or simply, “the woman of Dodona,” like “the woman of Peparethus.” declared that Ismenias was its father, Thettaliscus being accordingly recognized as the son of Ismenias. There is another instance in the “law” of Theodectes: “If we do not entrust our own horses to those who have neglected the horses of others, or our ships to those who have upset the ships of others; then, if this is so in all cases, we must not entrust our own safety to those who have failed to preserve the safet
Thebes (Greece) (search for this): book 2, chapter 23
ain him, it was thought that he had been justly put to death. Again, in the case of the man who was murdered at Thebes, when the defendants demanded that the judges should decide whether the murdered man deserved to die, since a mas at first refused to acknowledge the latter as his sons, until the mother declared they were. and again, at Thebes, when Ismenias and Stilbon were disputing about a child, DodonisThe name of the mother; or simply, “the woman ere happy as long as they lived under the laws of Solon, and the Lacedaemonians under those of Lycurgus; and at Thebes, as soon as those who had the conduct of affairs became philosophers,Epaminondas and Pelopidas. One would rather exphea,Leucothea was the name of the deified Ino. She was the daughter of Cadmus and the wife of Athamas king of Thebes. The latter went mad and, in order to escape from him, Ino threw herself into the sea with her infant son Mel
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