Answer: Come, my friends, 'Tis not too late to seek a newer world.
Push off, and sitting well in order smite The sounding furrows;
for my purpose To sail beyond the sunset, and the baths Of all the western stars, until I die.
One equal temper of heroic hearts, Made weak by time and fate, but strong in will To strive, to seek, to find, and not to yield.
Explanation:
In the first line the author exhorts his friends to search a new world.
Ulysses exhorts his sailors to set sail; the phrase "smite / the sounding furrows" compares the act of rowing to beating or striking something; beating something that makes a sound is here a metaphor for rowing. ... "Beyond the sunset" is a metaphor.
To strive, to seek, to find, and not to yield. Ulysses yet again tells us that even though he and his sailors are not young and don't have a lot of stamina, there's enough left to go for a while. "Abides" is a word that means "remains."
Answer:
It adds a specific detail about place that is relevant to the text’s topic
Explanation:
This statement is "true." Similes are comparisons of two thing that include like or as. Now is the sentence there are comparing his or her love to a rose and has like in it which makes it a simile.
Hope this helps!
It has been frequently and rightly remarked that the Crito is unique among
Plato’s dialogues insofar as its primary concern is what Socrates ought to do.
2
Most interpreters assume that Socrates ought to do what seems best to his reason (Cr 46b3-6); thus, most interpretations defend the rationality of obedience
or disobedience. On my account, it is not at all obvious that Socrates ought to
do what seems best to his reason. On my account, Socrates does not do what
seems best to his reason because he does not reason about whether he should
obey the laws; he simply obeys the laws. Doubtless, this claim seems counterintuitive to many; after all, does not Socrates articulate and defend his reasons
for remaining in prison from 49c to 54c? Is it not the cogency of Socrates’ reasons
for remaining in prison that have been so thoroughly debated in the scholarship summarized below? My answer to both of these questions is ‘no.’ Perhaps
counter-intuitively I claim that the reasons for remaining in prison, from Crito
49c to54c, are not Socrates’ reasons; they are the arguments of the speaking laws
of Athens
