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Herodotus, The Histories (ed. A. D. Godley) 464 0 Browse Search
Pausanias, Description of Greece 290 0 Browse Search
Polybius, Histories 244 0 Browse Search
Thucydides, The Peloponnesian War 174 0 Browse Search
Diodorus Siculus, Library 134 0 Browse Search
Xenophon, Anabasis (ed. Carleton L. Brownson) 106 0 Browse Search
Euripides, Iphigenia in Aulis (ed. E. P. Coleridge) 74 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 64 0 Browse Search
Isocrates, Speeches (ed. George Norlin) 62 0 Browse Search
Demosthenes, Speeches 11-20 58 0 Browse Search
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Browsing named entities in Aristotle, Rhetoric (ed. J. H. Freese). You can also browse the collection for Greece (Greece) or search for Greece (Greece) in all documents.

Your search returned 13 results in 7 document sections:

Aristotle, Rhetoric (ed. J. H. Freese), book 3, chapter 10 (search)
ime.1.7.34. Leptines, speaking of the Lacedaemonians, said that he would not let the Athenians stand by and see Greece deprived of one of her eyes. When Chares was eager to have his accounts for the Olynthian war examined, Cephisong to the disastrous Sicilian expedition. which is a metaphor and sets the thing before the eyes. His words “so that Greece uttered a cry” are also in a manner a metaphor and a vivid one. And again, as Cephisodotus bade the Athenians t the collecting of a mob in a state of excitement. And as Lysias says in his Funeral Oration, that it was right that Greece should cut her hair at the tomb of those who fell at Salamis, since her freedom was buried along with their valor. If the speaker had said that it was fitting that Greece should weep, her valor being buried with them, it would have been a metaphor and a vivid one, whereas “freedom” by the side of “valor” produces a kind of antithesis.
Aristotle, Rhetoric (ed. J. H. Freese), book 3, chapter 11 (search)
cred animal ranging at will”Isoc. 5.127. This speech is an appeal to Philip to lead the Greeks against Persia. As a sacred animal could roam where it pleased within the precincts of its temple, so Philip could claim the whole of Greece as his fatherland, while other descendants of Heracles (whom Isocrates calls the author of Philip's line) were tied down and their outlook narrowed by the laws and constitution of the city in which they dwelt. expresses ac applied to things standing wide apart, viz. to surface (area) and powers (functions, offices).” ( a)n- is not negative, but = re.) But the passage quoted by Victorius from Isoc. 5.40: “for I know that all the cities of Greece have been placed on the same level ( w(mali/sqai) by misfortunes” suggests this as a preferable reading here, w(mali/sqai meaning (1) have been levelled to the ground (although the Lexica give no
Aristotle, Rhetoric (ed. J. H. Freese), book 2, chapter 12 (search)
kind of superiority. And their desire for both these is greater than their desire for money, to which they attach only the slightest value, because they have never yet experienced want, as PittacusOne of the Seven Wise Men of Greece. said in his pithy remark on Amphiaraus. They are not ill-natured but simple-natured,Or, “they do not look at things in a bad light, but in a good,” i.e., they are not always ready to suspect. because they have never ye because they take pleasure in living in company and as yet judge nothing by expediency, not even their friends. All their errors are due to excess and vehemence and their neglect of the maxim of Chilon,One of the Seven Wise Men of Greece. The maxim was *mhde\n a)/gan, Ne quid nimis, Never go to extremes. for they do everything to excess, love, hate, and everything else. And they think they know everything, and confidently affirm it, and this is the cause of
Aristotle, Rhetoric (ed. J. H. Freese), book 2, chapter 13 (search)
now” nothing; and in their hesitation they always add “perhaps,” or “maybe”; all theirstatements are of this kind, never unqualified. They are malicious; for malice consists in looking upon the worse side of everything. Further, they are always suspicious owing to mistrust, and mistrustful owing to experience. And neither their love nor their hatred is strong for the same reasons; but, according to the precept of Bias,One of the Seven Wise Men of Greece. they love as if they would one day hate, and hate as if they would one day love. And they are little-minded, because they have been humbled by life; for they desire nothing great or uncommon, but only the necessaries of life. They are not generous, for property is one of these necessaries, and at the same time, they know from experience how hard it is to get and how easy to lose. And they are cowardly and inclined to anticipate evil, for their state of mind
Aristotle, Rhetoric (ed. J. H. Freese), book 3, chapter 14 (search)
l in the introduction of matter not strictly proper to, or in common with, the subject. The key-note is Helen; but the exordium is an attack on the Eristics, with special allusion to the Cynics and the Megarians. At the same time, even if the speaker wanders from the point, this is more appropriate than that the speech should be monotonous. In epideictic speeches, the sources of the exordia are praise and blame, as Gorgias, in the Olympiacus, says, “Men of Greece, you are worthy to be admired by many,” where he is praising those who instituted the solemn assemblies. Isocrates on the other hand blames them because they rewarded bodily excellences, but instituted no prize for men of wisdom. Exordia may also be derived from advice, for instance, one should honor the good, wherefore the speaker praises Aristides, or such as are neither famous nor worthless, but who, although they are good, remain obscure, as Alexander,
Aristotle, Rhetoric (ed. J. H. Freese), book 2, chapter 20 (search)
ter are subdivided into comparisons or fables, such as those of Aesop and the Libyan.The Libyan fables were of African origin. They are mentioned by Quintilian (Quint. Inst. Orat. 5.11.20) and belonged to the class of animal fables. It would be an instance of the historical kind of example, if one were to say that it is necessary to make preparations against the Great King and not to allow him to subdue Egypt; for Darius did not cross over to Greece until he had obtained possession of Egypt; but as soon as he had done so, he did. Again, Xerxes did not attack us until he had obtained possession of that country, but when he had, he crossed over; consequently, if the present Great King shall do the same, he will cross over, wherefore it must not be allowed. Comparison is illustrated by the sayings of Socrates; for instance, if one were to say that magistrates should not be chosen by lot, for this would be
Aristotle, Rhetoric (ed. J. H. Freese), book 2, chapter 23 (search)
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