Verily, then, tragedy is a wise thing and Euripides a great tragedian.
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Scipio AEmilianus, after two triumphs and two consulships, went an embassy with no more than seven servants in his train. ‘Tis said that Homer had never more than one, Plato three, and Zeno, founder of the sect of Stoics, none at all. Tiberius Gracchus was allowed but fivepence halfpenny a day when employed as public minister about the public affairs, and being at that time the greatest man of Rome.
The Analects — Chapter 17: Book XVII: Yang Ho
And if you suppose something which pulls a thirsty soul away from drink, that must be different from the thirsty principle which draws him like a beast to drink; for, as we were saying, the same thing cannot at the same time with the same part of itself act in contrary ways about the same.
Then the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it?
The elder Cato, returning consul from Spain, sold his warhorse to save the money it would have cost in bringing it back by sea into Italy; and being Governor of Sardinia, he made all his visits on foot, without other train than one officer of the Republic who carried his robe and a censer for sacrifices, and for the most part carried his trunk himself. He bragged that he had never worn a gown that cost above ten crowns, nor had ever sent above tenpence to the market for one day’s provision; and that as to his country houses, he had not one that was rough-cast on the outside.
Yes, I said, and these are the new citizens whom he has called into existence, who admire him and are his companions, while the good hate and avoid him.
The wife of the prince of a state is called by him FU ZAN. She calls herself HSIAO T'UNG. The people of the State call her CHUN FU ZAN, and, to the people of other States, they call her K'WA HSIAO CHUN. The people of other states also call her CHUN FU ZAN.
Ch'an K'ang asked Po-yu, saying, 'Have you heard any lessons from your father different from what we have all heard?' 2. Po-yu replied, 'No. He was standing alone once, when I passed below the hall with hasty steps, and said to me, "Have you learned the Odes?" On my replying "Not yet," he added, "If you do not learn the Odes, you will not be fit to converse with." I retired and studied the Odes. 3. 'Another day, he was in the same way standing alone, when I passed by below the hall with hasty steps, and said to me, 'Have you learned the rules of Propriety?' On my replying 'Not yet,' he added, 'If you do not learn the rules of Propriety, your character cannot be established.' I then retired, and learned the rules of Propriety. 4. 'I have heard only these two things from him.' 5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety. I have also heard that the superior man maintains a distant reserve towards his son.'
And a certain kind of thirst is relative to a certain kind of drink; but thirst taken alone is neither of much nor little, nor of good nor bad, nor of any particular kind of drink, but of drink only?
Attilius Regulus, general of the Roman army in Africa, in the height of all his glory and victories over the Carthaginians, wrote to the Republic to acquaint them that a certain hind he had left in trust with his estate, which was in all but seven acres of land, had run away with all his instruments of husbandry, and entreating therefore, that they would please to call him home that he might take order in his own affairs, lest his wife and children should suffer by this disaster. Whereupon the Senate appointed another to manage his business, caused his losses to be made good, and ordered his family to be maintained at the public expense.
The Republic — Chapter 30: Book VIII (part 4/4)
The duke Ching of Ch'i had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Po-i and Shu-ch'i died of hunger at the foot of the Shau-yang mountain, and the people, down to the present time, praise them. 2. 'Is not that saying illustrated by this?'
Would you not say that thirst is one of these essentially relative terms, having clearly a relation—
And this other is a gullery of the same stamp, to call the offices of our kingdom by the lofty titles of the Romans, though they have no similitude of function, and still less of authority and power. And this also, which I doubt will one day turn to the reproach of this age of ours, unworthily and indifferently to confer upon any we think fit the most glorious surnames with which antiquity honoured but one or two persons in several ages. Plato carried away the surname of Divine, by so universal a consent that never any one repined at it, or attempted to take it from him; and yet the Italians, who pretend, and with good reason, to more sprightly wits and sounder sense than the other nations of their time, have lately bestowed the same title upon Aretin, in whose writings, save tumid phrases set out with smart periods, ingenious indeed but far-fetched and fantastic, and the eloquence, be it what it may, I see nothing in him above the ordinary writers of his time, so far is he from approaching the ancient divinity. And we make nothing of giving the surname of great to princes who have nothing more than ordinary in them.
What a blessed creature, I said, must this tyrant be; he has put to death the others and has these for his trusted friends.
To be sure, he said; and he will be able to trust them best of all.
Confucius said, 'Contemplating good, and pursuing it, as if they could not reach it; contemplating evil, and shrinking from it, as they would from thrusting the hand into boiling water:-- I have seen such men, as I have heard such words. 2. 'Living in retirement to study their aims, and practising righteousness to carry out their principles:-- I have heard these words, but I have not seen such men.'
Now, then, if I have made myself clear, you will understand my original meaning in what I said about relatives. My meaning was, that if one term of a relation is taken alone, the other is taken alone; if one term is qualified, the other is also qualified. I do not mean to say that relatives may not be disparate, or that the science of health is healthy, or of disease necessarily diseased, or that the sciences of good and evil are therefore good and evil; but only that, when the term science is no longer used absolutely, but has a qualified object which in this case is the nature of health and disease, it becomes defined, and is hence called not merely science, but the science of medicine.
To hear men talk of metonomies, metaphors, and allegories, and other grammar words, would not one think they signified some rare and exotic form of speaking? And yet they are phrases that come near to the babble of my chambermaid.