hide Sorting

You can sort these results in two ways:

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

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

hide Most Frequent Entities

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

Entity Max. Freq Min. Freq
Cicero (New York, United States) 20 0 Browse Search
Gerlach (Oklahoma, United States) 18 0 Browse Search
Cicero (Indiana, United States) 16 0 Browse Search
Dion 14 0 Browse Search
Milo (Canada) 14 0 Browse Search
Piso (Kentucky, United States) 12 0 Browse Search
Asia (Tennessee, United States) 10 0 Browse Search
Numidia (Algeria) 8 0 Browse Search
Leipzig (Saxony, Germany) 8 0 Browse Search
Cyrus (North Carolina, United States) 6 0 Browse Search
View all entities in this document...

Browsing named entities in a specific section of Sallust, Conspiracy of Catiline (ed. John Selby Watson, Rev. John Selby Watson, M.A.). Search the whole document.

Found 30 total hits in 9 results.

Legg (Alabama, United States) (search for this): chapter 1
to correspond with heaven. So Silius Italicus, xv. 84: Nonne vides hominum ut celsos ad sidera vultus Sustulerit Deus, et sublimia finxerit ora, Cùm pecudes, volucrumque genus, formasque ferarum, Segnem atque obscænam passim stravisset in alvum. See'st thou not how the Deity has rais'd The countenance of man erect to heav'n, Gazing sublime, while prone to earth he bent Th' inferior tribes, reptiles, and pasturing herds, And beasts of prey, to appetite enslav'd? "When Nature," says Cicero, de Legg. i. 9, "had made other animals abject, and consigned them to the pastures, she made man alone upright, and raised him to the contemplation of heaven, as of his birthplace and former abode;" a passage which Dryden seems to have had in his mind when he translated the lines of Ovid cited above. Let us add Juvenal, xv. 146: Sensum à cælesti demissum traximus arce, Cujus egent prona et terram spectantia. To us is reason giv'n, of heav'nly birth, Denied to beasts, that prone regard the earth. and s
Pallas (Pennsylvania, United States) (search for this): chapter 1
sque fefellit, they merely signify that he has some comfort in life, who, in ignoble obscurity, escapes trouble and censure. But men thus undistinguished are, in the estimation of Sallust, little superior to the brute creation. "Optimus quisque, says Muretus, quoting Cicero, "honoris et gloriæ studio maximè ducitur;" the ablest men are most actuated by the desire of honor and glory, and are more solicitous about the character which they will bear among posterity. With reason, therefore, does Pallas, in the Odyssey, address the following exhortation to Telemachus: Hast thou not heard how young Orestes, fir'd With great revenge, immortal praise acquir'd ? * * * * * O greatly bless'd with ev'ry blooming grace, With equal steps the paths of glory trace ! Join to that royal youth's your rival name, And shine eternal in the sphere of fame. like the beasts of the field,Like the beasts of the field] Veluti pecora. Many translators have rendered pecora "brutes" or "beasts;" pecus, however, does
Dryden (Canada) (search for this): chapter 1
scænam passim stravisset in alvum. See'st thou not how the Deity has rais'd The countenance of man erect to heav'n, Gazing sublime, while prone to earth he bent Th' inferior tribes, reptiles, and pasturing herds, And beasts of prey, to appetite enslav'd? "When Nature," says Cicero, de Legg. i. 9, "had made other animals abject, and consigned them to the pastures, she made man alone upright, and raised him to the contemplation of heaven, as of his birthplace and former abode;" a passage which Dryden seems to have had in his mind when he translated the lines of Ovid cited above. Let us add Juvenal, xv. 146: Sensum à cælesti demissum traximus arce, Cujus egent prona et terram spectantia. To us is reason giv'n, of heav'nly birth, Denied to beasts, that prone regard the earth. and subservient to appetite. All our power is situate in the mind and in the body.All our power is situate in the mind and in the body] Sed omnis nostra vis in animo et corpore sita. All our power is placed, or consi
Cicero (Ohio, United States) (search for this): chapter 1
agnanimous to correspond with heaven. So Silius Italicus, xv. 84: Nonne vides hominum ut celsos ad sidera vultus Sustulerit Deus, et sublimia finxerit ora, Cùm pecudes, volucrumque genus, formasque ferarum, Segnem atque obscænam passim stravisset in alvum. See'st thou not how the Deity has rais'd The countenance of man erect to heav'n, Gazing sublime, while prone to earth he bent Th' inferior tribes, reptiles, and pasturing herds, And beasts of prey, to appetite enslav'd? "When Nature," says Cicero, de Legg. i. 9, "had made other animals abject, and consigned them to the pastures, she made man alone upright, and raised him to the contemplation of heaven, as of his birthplace and former abode;" a passage which Dryden seems to have had in his mind when he translated the lines of Ovid cited above. Let us add Juvenal, xv. 146: Sensum à cælesti demissum traximus arce, Cujus egent prona et terram spectantia. To us is reason giv'n, of heav'nly birth, Denied to beasts, that prone regard the ea
Ovid (Indiana, United States) (search for this): chapter 1
rais'd The countenance of man erect to heav'n, Gazing sublime, while prone to earth he bent Th' inferior tribes, reptiles, and pasturing herds, And beasts of prey, to appetite enslav'd? "When Nature," says Cicero, de Legg. i. 9, "had made other animals abject, and consigned them to the pastures, she made man alone upright, and raised him to the contemplation of heaven, as of his birthplace and former abode;" a passage which Dryden seems to have had in his mind when he translated the lines of Ovid cited above. Let us add Juvenal, xv. 146: Sensum à cælesti demissum traximus arce, Cujus egent prona et terram spectantia. To us is reason giv'n, of heav'nly birth, Denied to beasts, that prone regard the earth. and subservient to appetite. All our power is situate in the mind and in the body.All our power is situate in the mind and in the body] Sed omnis nostra vis in animo et corpore sita. All our power is placed, or consists, in our mind and our body. The particle sed, which is merely a c
Horace (Ohio, United States) (search for this): chapter 1
power,To the utmost of their power] Summâ ope, with their utmost ability. "A Sallustian mode of expression. Cicero would have said summâ operâ, summo studio, summâ, contentione. Ennius has 'Summa nituntur opum vi.'" Colerus. not to pass through life in obscurity,In obscurity] Silentio. So as to have nothing said of them, either during their lives or at their death. So in c. 2: Eorum ego vitam mortemque juxta æstumo, quoniam de utrâque siletur. When Ovid says, Bene qui latuit, bene vixit, and Horace, Nec vixit malè, qui vivens moriensque fefellit, they merely signify that he has some comfort in life, who, in ignoble obscurity, escapes trouble and censure. But men thus undistinguished are, in the estimation of Sallust, little superior to the brute creation. "Optimus quisque, says Muretus, quoting Cicero, "honoris et gloriæ studio maximè ducitur;" the ablest men are most actuated by the desire of honor and glory, and are more solicitous about the character which they will bear among pos
Ovid (New York, United States) (search for this): chapter 1
opum vi.'" Colerus. not to pass through life in obscurity,In obscurity] Silentio. So as to have nothing said of them, either during their lives or at their death. So in c. 2: Eorum ego vitam mortemque juxta æstumo, quoniam de utrâque siletur. When Ovid says, Bene qui latuit, bene vixit, and Horace, Nec vixit malè, qui vivens moriensque fefellit, they merely signify that he has some comfort in life, who, in ignoble obscurity, escapes trouble and censure. But men thus undistinguished are, in the ed cattle. which nature has formed grovelingGroveling] Prona. I have adopted groveling from Mair's old translation. Pronus, stooping to the earth, is applied to cattle, in opposition to erectus, which is applied to man; as in the following lines of Ovid, Met. i. 76: Pronaque cum spectent animalia cætera terram, Os homini sublime dedit, cælumque tueri Jussit, et erectos ad sidera tollere vultus." "------ while the mute creation downward bend Their sight, and to their earthly mother tend, Man looks
Cicero (New York, United States) (search for this): chapter 1
said of them, either during their lives or at their death. So in c. 2: Eorum ego vitam mortemque juxta æstumo, quoniam de utrâque siletur. When Ovid says, Bene qui latuit, bene vixit, and Horace, Nec vixit malè, qui vivens moriensque fefellit, they merely signify that he has some comfort in life, who, in ignoble obscurity, escapes trouble and censure. But men thus undistinguished are, in the estimation of Sallust, little superior to the brute creation. "Optimus quisque, says Muretus, quoting Cicero, "honoris et gloriæ studio maximè ducitur;" the ablest men are most actuated by the desire of honor and glory, and are more solicitous about the character which they will bear among posterity. With reason, therefore, does Pallas, in the Odyssey, address the following exhortation to Telemachus: Hast thou not heard how young Orestes, fir'd With great revenge, immortal praise acquir'd ? * * * * * O greatly bless'd with ev'ry blooming grace, With equal steps the paths of glory trace ! Join to th
Milton (Missouri, United States) (search for this): chapter 1
ling from Mair's old translation. Pronus, stooping to the earth, is applied to cattle, in opposition to erectus, which is applied to man; as in the following lines of Ovid, Met. i. 76: Pronaque cum spectent animalia cætera terram, Os homini sublime dedit, cælumque tueri Jussit, et erectos ad sidera tollere vultus." "------ while the mute creation downward bend Their sight, and to their earthly mother tend, Man looks aloft, and with erected eyes Beholds his own hereditary skies. Dryden. Which Milton (Par. L. vii. 502) has paraphrased: There wanted yet the master-work, the end Of all yet done; a creature, who not prone And brute as other creatures, but endued With sanctity of reason, might erect His stature, and upright with front serene Govern the rest, self-knowing, and-from thence Magnanimous to correspond with heaven. So Silius Italicus, xv. 84: Nonne vides hominum ut celsos ad sidera vultus Sustulerit Deus, et sublimia finxerit ora, Cùm pecudes, volucrumque genus, formasque ferarum,