Nor by reason of a knowledge which advises about brazen pots, I said, nor as possessing any other similar knowledge?
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[In the narrative which Philip de Commines has given of this battle, in which he himself was present (lib. viii. ch. 6), he tells us of wonderful performances by the horse on which the king was mounted. The name of the horse was Savoy, and it was the most beautiful horse he had ever seen. During the battle the king was personally attacked, when he had nobody near him but a valet de chambre, a little fellow, and not well armed. “The king,” says Commines, “had the best horse under him in the world, and therefore he stood his ground bravely, till a number of his men, not a great way from him, arrived at the critical minute.”]
When a young man who has been brought up as we were just now describing, in a vulgar and miserly way, has tasted drones’ honey and has come to associate with fierce and crafty natures who are able to provide for him all sorts of refinements and varieties of pleasure—then, as you may imagine, the change will begin of the oligarchical principle within him into the democratical?
Muses, the nine deities who presided over various kinds of poesy, music, etc. Their leader was Apollo, one of whose titles is Musegetes, the Leader of the Muses.
Again, let us see how the democratical man grows out of the oligarchical: the following, as I suspect, is commonly the process.
Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements?
There are many horses trained to help their riders so as to run upon any one, that appears with a drawn sword, to fall both with mouth and heels upon any that front or oppose them: but it often happens that they do more harm to their friends than to their enemies; and, moreover, you cannot loose them from their hold, to reduce them again into order, when they are once engaged and grappled, by which means you remain at the mercy of their quarrel. It happened very ill to Artybius, general of the Persian army, fighting, man to man, with Onesilus, king of Salamis, to be mounted upon a horse trained after this manner, it being the occasion of his death, the squire of Onesilus cleaving the horse down with a scythe betwixt the shoulders as it was reared up upon his master. And what the Italians report, that in the battle of Fornova, the horse of Charles VIII., with kicks and plunges, disengaged his master from the enemy that pressed upon him, without which he had been slain, sounds like a very great chance, if it be true.
Middle things, Book 7, XXV. The Stoics divided all things into virtue, vice, and indifferent things; but as "indifferent" they regarded most of those things which the world regards as good or bad, such as wealth or poverty. Of these, some were "to be desired," some "to be rejected."
Certainly not; that would only give a city the reputation of skill in carpentering.
[“To whom it was a custom, leading along two horses, often in the hottest fight, to leap armed from a tired horse to a fresh one; so active were the men, and the horses so docile.”--Livy, xxiii. 29.]
And the drone of whom we spoke was he who was surfeited in pleasures and desires of this sort, and was the slave of the unnecessary desires, whereas he who was subject to the necessary only was miserly and oligarchical?
Middle Comedy, something midway between the Old and New Comedy. See Comedy, Ancient, and New Comedy.
And of the pleasures of love, and all other pleasures, the same holds good?
There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel?
“Quibus, desultorum in modum, binos trahentibus equos, inter acerrimam saepe pugnam, in recentem equum, ex fesso, armatis transultare mos erat: tanta velocitas ipsis, tamque docile equorum genus.”
Meteores, ta metewrologika, "high philosophy," used specially of astronomy and natural philosophy, which were bound up with other speculations.
May we not say that these desires spend, and that the others make money because they conduce to production?
The Republic — Chapter 13: Book IV (part 2/4)
I here have become a grammarian, I who never learned any language but by rote, and who do not yet know adjective, conjunction, or ablative. I think I have read that the Romans had a sort of horses by them called ‘funales’ or ‘dextrarios’, which were either led horses, or horses laid on at several stages to be taken fresh upon occasion, and thence it is that we call our horses of service ‘destriers’; and our romances commonly use the phrase of ‘adestrer’ for ‘accompagner’, to accompany. They also called those that were trained in such sort, that running full speed, side by side, without bridle or saddle, the Roman gentlemen, armed at all pieces, would shift and throw themselves from one to the other, ‘desultorios equos’. The Numidian men-at-arms had always a led horse in one hand, besides that they rode upon, to change in the heat of battle:
Meditations — Chapter 14: Book 12 (Twelfth) (part 3/3)