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(Loeb Classical Library 201) Plato_ W.R.M. Lamb (ed.) - Plato, Vol. VIII_ Charmides, Alcibiades I & II, Hipparchus, The Lovers, Theages, Minos, Epinomis. (Loeb Classical Library No. 201)-William Heine.pdf
(Loeb Classical Library 201) Plato_ W.R.M. Lamb (ed.) - Plato, Vol. VIII_ Charmides, Alcibiades I & II, Hipparchus, The Lovers, Theages, Minos, Epinomis. (Loeb Classical Library No. 201)-William Heine.pdf
A UNIVERSITY LIBRARY
RONTO, ONTARIO
SOURCE:
THE LOEB CLASSICAL LIBRARY
EDITED BY
W. H. D. ROUSE, LiTT.D.
PLATO
VIII
PLATO
\VITH AN ENGLISH TRANSLATION
VIII
W. R. M. LAMB, M.A.
80MBTIMK FELLOW OF TRINITY COLLEGE, CAMBRIDGE
CLO0.
APR 3 1950
GENERAL INTRODUCTION
brought to enhance the discourse of reason. The
Phaedrus takes up the subject of rhetoric, to lead us
allegorically into the realm of " ideas," and thence to
point out a new rhetoric, worthy of the well-trained
dialectician. We get also a glimpse of the philo-
sopher's duty of investigating the mutual relations
of the " forms " to which his study of particular
things has led him.
A closer interest in logical method, appearing
through his delight in imaginative construction, is
one distinctive mark of this middle stage in Plato's
teaching. As he passes to the next two Dialogues,
the Theaetetus and Parmenides, he puts off the
aesthetic rapture, and considers the ideas as cate-
gories of thought which require co-ordination. The
discussion of knowledge in the former makes it
evident that the Academy was now the meeting-
place of vigorous minds, some of which were eager
to urge or hear refuted the doctrines they had
learnt from other schools of thought while the
;
—
[Note. Each of the Dialogues w a self-contained whole.
The order in -which they have been mentioned in this Introduc-
tion is that which agrees best in the main with modern views
of Plato's mental progress, though the succession in some
instances is uncertain.]
XIX
—
BIBLIOGRAPHY
The following give useful accounts of Socratic and
Platonic thought :
VOL. Mil
a
s
PLATO
The handsome youth Charmides, whom Socrates
meets in a wresthng-school at the beginning of the
Peloponnesian War (432 B.C.), traces his descent
through his father Glaucon to Dropides, a friend and
kinsman of Solon ; his mother was a sister of Pyri-
lampes, who was noted for his stature and beauty.
Critias, son of Glaucon's brother Callaeschrus, and
thus first cousin to Charmides, is a man of mature
age, for he appears as his cousin's guardian : he
became famous, or rather infamous, later on as one
of the Thirty Tyrants ; and together with Charmides
he fell fighting for despotism against democracy in
404 B.C. But of these grim and dismal doings,
which filled Plato (then a youth of twenty-three)
with a horror of Athenian politics as conceived and
conducted at that time, there is no hint in this
brilliant scene of healthful training and ingenuous
debate. Plato's own mother, Perictione, was Char-
mides' sister, and he seems to record here with
unmixed pride the goodly connexions of his family,
from the standpoint of that earlier time of his child-
hood. He chooses his uncle Charmides as offering
a likely instance, in the flower of his youth, of a
healthy, well-conditioned mind in a handsome, well-
developed body.
As soon as Socrates catches sight of the youth,
he is fired with admiration of his grace. But the
serious interest of Socrates is fixed, as ever, on the
mind of this attractive person, and he proceeds at
"
once to question him on the state of his " soul
and the nature of that " temperance " which is
necessary for the well-being of the whole human
organism. Two suggestions of Charmides — that
temperance is a quiet or sedate kind of conduct,
INTRODUCTION TO THE CHARMIDES
—
and that it is a feeling of modesty are in turn
disproved by Socrates ; a third definition, supported
by and apparently derived from Critias that it is—
—
doing one's o^^•n business leads Socrates to insist,
in his habitual way, on the importance of knowing
what one is doing, •with the result that Critias gives
—
a fourth definition self-knowledge (164-5). Socrates
tries to find out what exactly is the thing known
by means of temperance, and so procured by it,
as health is by medicine and buildings by archi-
tecture. Critias rephes that temperance is dis-
tinguished from all other kinds of knowledge by
being the science of all the sciences, including
itself (166). But Socrates shows the difficulty of
conceiving of any function or faculty as applied
to itself; it seems to require some separate object
(168-9). He doubts, therefore, if there can be such
cognition of cognition and even supposing this is
;
CHARMIDES
[or on temperance : tentative]
CHARACTERS
Socrates, Chazbephon, Chitias, Chahmides
PLATO
Kat iyw TTpos avrov aTTOKpivo^evos , Ovrcjal,
e^rjv, (Ls ai) 6pas.
Kat ixr]v -rjyyeXrai. ye Sevpo, €(f)7),
rj re P'O-X'T] ttovv
C laxvpa yeyovevat, /cat iv avrfj ttoXXovs rd>v yvcopip.(xiv
TcOvdvai.
Kat eTneiKcos, rjv S' eya>, dXrjdrj aTn^yyeXraL.
Hapeyevov p.iv, 7) 8' 6s, rfj lidyr};
Y[ap€y€v6p,rjv
Aevpo Sry, ^<l>'r), Kadet^opievos rjpuv hnjyrjaaL' ov
yap Tt TTO) TTOvTa aa^tos TT€TTvap.eda. /cat a^Lta /Lie
Kadit^ei dyoiv Trapd Kpiriav rov KaAAatcr;\;/Dou.
'TTapaKad€t,6p.evog ovv rja7Tal,6p,rjv rov re K/atriW
/cat Tovs dXXovs, /cat Strjyovp,r]v avroZs rd (Xtto
arparoTTeSov, 6 n fx4 tis dvepouro' rjpiorcov Se
aAAo? aAAo.
D 'E7ret8T7 8e rcbv roiovrcov dSrjv €LXop.€V, avdts
eyoj avroits dvqpcoTCov rd rfjSe, rrepl cf)iXoao(j)ias
oTTiDs €^01 rd vvv, TTepi re rcvv vewv, et rives ev
avrols hia(f)epovres r^ ao<j>ia r] /caAAet r) dp,(f)orepois
eyyeyovores elev. /cat o Kptrta? aTTO^Xei/jas Trpds
154 rrjv Ovpav, IScLv rivas veaviaKovs elaiovras /cat
Xoihopovpievovs aAAr^Aot? /cat aAAot' oxXov oTTiadev
e7T6p,evov, Hepi puev rcbv KaXcov, e<f)rj, ^Q. HwKpares,
auTt/ca fjbot, So/cet? eiaeadaL' ovroi ydp rvyxdvovaiv
ol etaiovres TrpoSpofiot re /cat epaarai ovres rod
SoKovvros KaXXiarov elvai rd ye Sr) vvv ^aiverai
Be fioi /cat auras' eyyvs rjSr] ttov elvai irpoaKov.
rjori be, rjv o eyoj, rts re /cat rov;
Otadd TTOV av ye, e<f)r), dXX* ovtto) ev rjXiKLa rjv
TTpLV ae ainevai, \app,i.8rjv rov rov TXavKojvos rov
B rjp.erepov deiov vlov, ep.6v he dveifjLov.
OrSa fievroL vrj Ata, 'qv 8' eyo)- ov ydp ri <j>avXos
10
—
CHARMIDES
In the state in which you see me, I repHed.
It has been reported here, you know, said he, that
the battle was very severe, and that many of our
acquaintance have lost their hves in it.
Then the report, I rephed, is pretty near the truth.
You were present, he asked, at the fighting ?
I was present.
Then sit downhere, he said, and give us a fuU
account ; we have had no clear report of
for as yet
it all. And ^^^th that he led me to a seat by Critias,
son of Callaeschrus. So I sat down there and greeted
Critias and the rest, and gave them all the news from
the battlefield, in answer to their various questions ;
each had his inquiry to make.
When we had had enough of such matters, I in
my turn began to inquire about affairs at home, how
philosophy was doing at present, and whether any of
the rising young men had distinguished themselves
for wisdom or beauty or both. Then Critias, looking
towards the door, for he saw some young fellows who
were coming in ^\ith some raihng at each other, and
a crowd of people follo\ving on behind them, said
Concerning the beauties, Socrates, I expect you •will
get your knowledge at once : for these who are
coming in are in fact forerunners and lovers of the
person who is held, for the moment at least, to be the
greatest beauty and he himself, I imagine, must
;
11
; ,
PLATO
ouSe t6t€ ^v en 7701? OJV, vvv 8' ot/xai ttov ev /LtoAa
av TJSr] fieipaKLOV eirj.
AvTLKa, €(f>r], etcret /cat -qXiKos kol olos yeyove.
12
CHARMIDES
be despised even then, when he was still a child, and
now, I suppose, he will be quite a youth by this time.
You will know this moment, he said, both how
much and to what purpose he has grown. And just
as he spoke these words, Charmides entered.
Now I, my good friend, am no measurer I am a :
13
;
PLATO
AAA', ^'^^> 7T(ivv KaXos Kal dyad 69 icm /cat
ravra.
Tt ovv, e(l>r]v, ovk d-nehvaajxev avrov avro tovto
/cat edeaaajjieda Trporepov rod etSou?; TrdvTCos yd-p
7TOV TTjXiKOVTOs CUV tJSt] ideXei StaXeyeadai.
Kat TTavv ye, e(f)rj 6 Kptria?, inei, rot, /cat eort
14
CHARMIDES
Ah, he said, he is right fair and good in that way
also.
\\Tiy then, I said, let us strip that very part of him
and view it first, instead of his form ; for anyhow, at
that age, I am sure he is quite ready to have a dis-
cussion.
Very much so, said Critias ; for, I may say, he is in
fact a philosopher, and also — as others besides him-
—quite a poet.
self consider
That, my dear Critias, I said, is a gift which your
family has had a long while back, through your kin-
ship with Solon. But why not call the young man
here and show him to me ? For surely, even if he
were younger still, there could be no discredit in ovir
ha\ing a talk with him before you, who are at once
his guardian and his cousin.
You are quite right, he said, and we viiW call him.
Thereupon he said to his attendant, Boy, call —
Charmides tell him I want him to see a doctor
;
PLATO
t,€To. ivravOa /jlcvtoi, c5 ^iXe, iyco yj^T] rjTTopovv,
/cat fMov 7] Tvpocrdev dpaavrrjs i$€K€K07TT0, t^v elxov
iyo} (I)S TTOLVV paSlcjos aura* StaAe^ojitevos" iTTejiSrj 8e,
cf)pdaavTos rov Kptrtou oVt eyw eirjv 6 ro ^app^aKov
D i7ncrrdp,€vos , ive^Xeipe re /xoi rot? 6(f)daXp,OLS
dp.ri-)(av6v tl olov Kal dvqyero to? ipcoTT^acov , /cat
ot iv rfj iraXaiarpa d-navres TrepUppeov rjp,ds kvkXco
Kop,L^fj, t6t€ Srj, (5 yevvdSa, elSov re rd ivros rov
Ipiariov /cat i(f>X€y6p,r]v Kal ovKer* iv ip,avrov rjv
/cat ivofxiaa cro(f)a)rarov elvai rov KuStW rd
epoiriKd, OS eiTrev evri KaXov Xeycov naiSos, dXXw
VTrondei^cevos, " evXa^eladai p,rj Korevavra Xeovros
ve^pov iXdovra pLoXpav alpeZadai Kpewv avrog yap
E fMOL ihoKovv VTTO rov roLOvrov dpep,paros iaXcoKevai.
opuDS 8e avrov ipcory^aavros, et €TnaraCpir]v ro rrjs
K€(f)aXrjs (l)dpp,aKOV, p.6yis ttojs dTTeKpivdfJLTjv ori,
€7noratp,rjv
t ovv, rj o OS, eariv;
Kat
iyoj elnov ori avro fxev elt] (j)vXXov ri, iTTtpBrj
8e ris 6771 ro) ^ap/xa/coj e'irj, t^v et p,ev ris CTraSot
a/xa /cat "x^pcpro avrio, rravrd-naaLV vyid ttoloZ ro
(f)dpp,aK0V dvev 8e rrjs eTTcpSrjs ovSev o^eAo? etr]
rov (f)vXXov.
156 Kat 6'?, ^ A.TToypd\}iop,ai roivvv, e^^y, Trapd aov
rrjv eTTOjh'qv.
Uorepov, rjv 8' iyo), idv /xe TT€idr]s rj Kav p.rj;
'
A poet classed with Mimnermus and Archilochus by
Plutarch ; cf. Bergk, Poet. LyrJ^ p. 960.
16
;
CHARMIDES
friend, I began to feel perplexed, and my former con-
fidence in looking forward to a quite easy time in
talking with him had been knocked out of me. And
when, on Critias telHng him that it was I who knew
the cure, he gave me such a look with his eyes as
passes description, and was just about to plunge into
a question, and when all the people in the -WTesthng-
school surged round about us on every side then, —
ah then, my noble friend, I saw inside his cloak and
caught fire, and could possess myself no longer ; and
I thought none was so -wise in love-matters as Cydias,^
who in speaking of a beautiful boy recommends some-
one to " beware of coming as a fa^\•n before the Hon,
and being seized as his portion of flesh " ; for I too
felt I had fallen a prey to some such creature. How-
ever, when he had asked me if I knew the cure for
headache, I somehow contrived to answer that I
knew.
Then what is it ? he asked.
So I told him that the thing itself was a certain
leaf,but there was a charm to go with the remedy ;
20
:
CHARMIDES
advising as I told you just now " but Zalmoxis,"
:
21
,
PLATO
C e/xe 7T€L(T€i aXXcos TTOLelv. iyoj ovv —o/JiwfjLOKa yap
avTO), /cat fioL dvdyKrj Treideadai — TreiaofxaL ovv,
Kai aoL, idv fj,€V ^ovXr) Kara
tov ^evov ivroXds ras"
TTjv ipvx'']v TrpaJTOv eTracrat rat? rov
Trapaax^tv
0/>a/cos" eTTipBaXs, TTpoaoiaco ro ^dpjxaKov rfj /ce^a-
Xrj' el 8e fi-q, ovK dv €xoc{M€v 6 ri TTOLolfiev aoi, a>
<f>LXe ^apjjiiSrj.
'A/coycras" ovv Kptrta? ravr' cIttovtos,
jjlov 6
"Kpfjiaiov, €(f)7],
c5 yeyovos dv e'irj rj rrjs
JliOKpares,
Ke(f)aXi]s dadeveia rep veavlaKco, el dvayKaaO-^aerai
D Kal rrjv SidvoLav 8ta rrjv Kecf)aXrjv ^eXrlwv yeveadat.
Xeycxi fjuevroL aoi, on Xa/j/xtSTy? rcjv rjXiKLCordJv ov
fxovov rfj tSea SoKeZ hia^epeiv , dXXd Kal avrco
rovro), ov ai) (f)fjs rrjV eTTipSrjv ex^iv (f>fjs Se
aco(f)po(Tvv'r]S' "^ ydp;
Wdw ye, '^v S' eyo).
Eu roivvv ladi, ecjtr], on rrdw ttoXv hoKeZ aoi-
<f)pov€araros elvai rcov vvvi, Kal rdXXa iravra, eLS
oaov rjXLKias yJKet,, ovSevos xetpcov cov.
at yap, r]V o eyco, /cat OLKaiov, lo J^-appnoi],
St,a(f)epeLV ae rcov dXXcov Trdau Tot? roiovrois' ov
E ydp olfxat dXXov ovBeva rwv evddSe paSto;? dv
e^etv eTnSel^ac, Trotat Svo olKcai cwveXdovaai els
ravrov rcov ' Ad^vrjatv e/c rcov elKorcov /caAAt'ot dv
22
CHARMIDES
him. So I, since I have given him my oath, and must
obey him, will do as he bids ; and if you agree to
submit your soul first to the effect of the Thracian
charms, according to the stranger's injunctions, I
^^-ill apply the remedy to your head : othervsise we
shall be at a loss what to do with you, my dear
Charmides.
Then Critias, when he heard me say this, re-
—
marked, This affection of the head, Socrates, will
turn out to be a stroke of luck for the young man, if
he is to be compelled on account of his head to im-
prove his understanding also. However, let me tell
you, Charmides is considered to excel his comrades
not only in appearance, but also in that very thing
which you say is produced by your charm temper-
:
25
PLATO
Xoyos' iav 8' av ^cD /cat ifiavTov eTratvcD, tcrai?
PLATO
Aeyeaoai, /cat to. aAAa Travra coaravrcus TTOtetv /cai
fjiOL SoKet, €(f)r), avXXij^Srjv rjavxi'0'i"f]9 tis elvat o
Nat.
^ ^pa54a seel. Heindorf.
28
CHARMIDES
everything else of that kind ; and in a word, he said,
I think the thing about which you ask may be called
quietness.
Well, I said, are you right there ? They do
say, you know, Channides, that quiet people are
temperate so : us see if there is anything fn
let
what they say. Tell me, is not temperance, how-
ever, among the honourable things ?
To be sure, he said.
Well, which is most honourable at the writing-
master's, to write the same sort of letters quickly
or quietly ?
Quickly.
And in reading, to do it quickly or slowly ?
Quickly.
And so, in the same way, to play the l}Te quickly,
or to wrestle nimbly, is far more honourable than
to do it quietly and slowly ?
Yes.
And what of boxing, alone or combined with
wresthng ? Is it not the same there too ?
To be sure.
And running and leaping and all activities of
in
the body, are not nimble and quick movements
accounted honourable, while sluggish and quiet
ones are deemed disgraceful ?
Apparently.
So we find, I said, that in the body, at least, it
is not quietness, but the greatest quickness and
nimbleness that is most honourable, do we not ?
Certainly.
And temperance was an honourable thing ?
Yes.
29
; ;
PLATO
Ov
Toivvv Kara ye to aajfia rj r^avx^iorris av dAA'
7j raxvrrjs aoxjypovicrrepov eir], eTretS?) KaXov rj
aoi^poavvrj.
"YiOLKev, €(f)'r]-
SO
CHARMIDES
Then in the body, at least, it is not quietness but
quickness that will be the more temperate thing,
since temperance is honourable.
So it seems, he said.
Well now, I went on in learning, is facihty the
;
Facihty.
And facihty in learning, I said, is learning quickly,
and difficulty in learning is learning quietly and
slowly ?
Yes.
And is it not more honourable to teach another
quickly and forcibly, rather than quietly and slowly ?
Yes.
Well now, is it more honourable to be reminded
and to remember quietly and slowly, or forcibly
and quickly ?
Forcibly, he replied, and quickly.
And is not readiness of mind a sort of nimbleness
of the soul, not a quietness ?
True.
And to apprehend what is said, whether at the
^\Titing-master's or the h-re-master's or anjrwhere
else, not as quietly as possible, but as quickly, is
most honourable ?
Yes.
Well, and in the searchings of the soul, and in
dehberation, it is not the quietest person, I imagine,
or he who deliberates and discovers \\ith difficulty,
that is held worthy of praise, but he who does this
most easily and quickly.
That is so, he said.
Then in all, I said, Charmides, that concerns
either oiu: soul or our body, actions of quickness and
SI
;
PLATO
TO-xovs re koI ttjs o^vrrjros /caAAtcu ^aiverai r^ ra
rrjs ^pahvrrJTOs re /cat rjavxi'Orr^ros
3S
CHARMIDES
nimbleness are found to be more honourable than
those of slowness and quietness ?
It looks hke it, he said.
So temperance cannot be a sort of quietness, nor
can the temperate Ufe be quiet, by this argument
at least; since, being temperate, it must be honour-
able. For we have these two alternatives : either
in no cases, or I should think in very few, can we find
that the quiet actions in hfe are more honourable
than the quick and \igorous ones or at all events,
;
PLATO
Etra, rjv 8 iyo), ov KaXov dpri cofMoXoyeis rrjv
ao)<f>poavv'qv elvai;
Yidvv y* , €(f)rj.
"Eycoy', e^Ty.
'
EoTti' apa, (x)s eoLKev, al8d)s ovk dyadov Kal
dyadov.
OatVerai
lla}(f>po(jvv7] 8e ye dyadov, eiirep dyadovs Trotet
ols dv TTapfj, KaKovs 8e p.rj.
CHARMIDES
Well now, I asked, did you not admit a moment
ago that temperance is honourable ?
Certainly I did, he said.
And temperate men are also good ?
Yes.
Well, can that be good which does not produce
good men ?
No, indeed.
And we conclude that it is not only honourable,
but good also.
I think so.
Well then, I said, are you not convinced that
Homer ^ is right in saying
Modesty, no good mate for a needy man ?
I am, he said.
Then it would seem that modesty is not good,
and good.
Apparently.
But temperance is good, if its presence makes
men good, and not bad.
It certainly seems to me to be as you say.
So temperance cannot be modesty, if it is in fact
good, while modesty is no more good than evil.
Why, I think, he said, Socrates, that is correctly
stated ; but there is another \-iew of temperance
on which I would like to have your opinion. I
remembered just now what I once heard someone
say, that temperance might be doing one's own
business. I ask you, then, do you think he is
right in saying this ?
PLATO
Eot/cev, €^17 o K/oirt'a?, a'AAou* ov yap §17 e/xou ye.
'AAAo. Ti Sta^e/aei, -^ 8' oV, o \apfj.(,Srjs , c5
JlcoKpares, orov rJKovaa;
OvSev, -^v S' eyco* Trdvrcos yap ov rovro aKeirreov,
ocrrt? ayro elnev, dXXa irorepov dXrjdes Xeyerai
7] ov.
Nvv opOcJJs Aeyets", 77
8' o?.
Just as much.
Well, were you meddlesome or intemperate in
doing this ?
Not at all.
PLATO
Udvv ye.
Tt ovv; -qv 8' iyo), 8ok€l dv aoi ttoXls ev oiKel-
adai VTTO rovTov rod vofjiov rov KeXevovrog to
eavTov IfMaTiov e/cacrrov v<f>aLV€iv /cat rrXvveiv, /cat
VTToS-qfjLara aKvroTOjxelv , /cat XrjKvdov /cat arXey-
162 yt'Sct /cat TaAAa Travra /caret rov ainov Xoyov, riov
fxev dXXorplujv fjurj dirreaQai, rd he. eavrov eKaarov
epyd^cardal re /cat Trpdrreiv
OvK e/xoiye So/cet, rj 8' 6s.
'AAAo. fMevroL, e(f>rjv iyu), <ra)<j)p6vo)S yc. ocKovaa
€v dv oiKoZro.
net)? 8' ovk; ecfiT).
Ov (f)alv€r ai.
Ovk ot8a jxd At" eycoye, rj 8' ds' dAA' laa)s ovhev
KcoXvei fjLTjSe rov Xeyovra /jirjdev etSeVat o rt, evoei.
38
CHARMIDES
Certainly.
Well then, I went on, do you think a state would
be well conducted under a law which enjoined that
everyone should weave and scour his o^vn coat, and
make his own shoes, and his o\\'n flask and scraper,^
and everj-thing else on the same principle of not
touching the affairs of others but performing and
doing his own for himself ?
I think not, he rephed.
PLATO
/cat a/xa ravra Xeycov vrreyiXa re /cat elg rov
Kpiriav atre^Xe-nev
C Kat o KjOtTtas- S^Ao? /xei' t^v' /cat vraAat aycoviibv
T€ TOP Xap/Xt'ST^V /Cat TTpO? TOVS
/cat (f)tXoTifliJOS TTpoS
Trapovrag excov, fMoyis 8' iavrov iv rep Trpocrdev
Karexojv Tore ovx otos re iyevero' 8o/cet yap [xol
TTavros pbdXXov dXrjdes etvai, o eyco VTreXa^ov, rov
Kptrtoy OLKrjKoevaL rov y^app,ihr]v ravrr)v rrjv
aTTOKpiaiv TTcpl rrjs a(x)(f)poavvr]s 6 fxev ovv
.
41
; . .
PLATO
163 Kat ra rcov ctAAcov.
Zico(ppovovat,v ovv ov to, eavrojv fxovov TTOiovvres
Tt yap KcoXvei; €(f)rj.
TTOLovvras (hfioXoyrjaa
EiTre not,, rjv 8' iyo), ov raxnov KaXels ro TTOtelv
Kal ro irpdrreiv;
B Ov fMevroL, ovSd ye ro ipyd^eaOai, Kal ro
€(f)r]'
42
.
CHARMIDES
Those of others also.
And are they temperate in not making their o^vn
things only ?
PLATO
D KptTta, ^v 8' iyco, /cat evdvs dp^ofjuevov aov
'Q.
44
CHARMIDES
Ah, Critias, I said, you had hardly begun, when I
—
grasped the purport of your speech that you called
one's proper and one's o-s^ti things good, and that the
makings of the good you called doings for in fact
;
45
; ; ;
PLATO
B TLva TTOLCov, OL)(^eAi/xa kol iavro) TTOielv /cat eKelvu)
ov la>ro
"E/xoiye.
OvKovv TO. Seovra TrpdrreL 6 ye ravra Trpdrriov;
"lacjs ov.
^KvLore dpa, rjv 8' eyu), <h(j>eXip.cos Trpd^as t]
C ^Xa^epoJs 6 larpos ov yiyvcocrKei eavrov cos eirpa-
^ev /catVot (h^eXip.ois Trpd^as, cos 6 aos Xoyos,
aoj(f)p6va>s enpa^ev ^ ov^ ovrcos eXeyes
"Kycoye.
OvKOVV, chs eoLKev, iviore a>0eAt/x.a>s" irpd^as
irpdrrei fiev aaxfipovcos /cat aa)(f>pov€X, dyvoeZ S'
eavrov ori aaxfypovel
'AAAo. rovro fxev, e^r], d> Sco/cpare?, ovk dv TTore
yevoiro, dAA' et rt cri) otet e/c rcov efnrpoadev vtt*
Yes.
Is not he who does his duty temperate ?
Indeed he is.
Well, and must the doctor know when his medicine
will be helpful, and when not ? And must every
craftsman kiiow when he is hkely to be benefited by
the work he does, and when not ?
Probably not.
Then sometimes, I went on, the doctor may have
done what is helpful or harmful without knoNsing the
effect of his oa^ti action;and yet, in doing what was
helpful, by your statement, he has done temperately.
Or did you not state that ?
I did.
Then it would seem that in doing what is helpful
he may sometimes do temperately and be temperate,
but be ignorant of his o%\'n temperance ?
But that, he said, Socrates, could never be if you
:
47
PLATO
E X^^P^> <^S"TOVTOV jjuev ovk opdov ovTos rod Trpoaprj-
fjLaros, rov ;^atpetv, ouSe Selv rovro irapaKeXeveadac
aAAT^Aot? aAAo. aa)(f>pov€LV ovrui p,€V hrj 6 deos
.
PLATO
ovx ovrws €X€i, dAAa t,r]rcb yap jJicra aov aet to
TTpoTLdefMcvov Sta TO fXTj avTOS clSevai' aKetpdpLCVo?
C ovv ideXo) eiTTeiv €lt€ ofMoXoyw etre fit]. aAA'
eTTLcrxes ew? civ oKeijjcoixai.
CHARMIDES
fact of the matter is rather that I join you in the
inquiry, each time that a proposition is made, because
I myself do not know I ^vish therefore to consider
;
51
;
PLATO
7J
(xAAa Totaura epya, a TToAAa dv tls €xoi ttoXXcov
166 T€;!^cuv Sei^ai; e;^ei? ow ^oi /cat cru roirrcuv
roLOVTov Tt €pyov Set^at; dAA' ovx e^ets".
Kat eyco cittov ort 'AAtj^t^ Aeyets" aAAa rdSe croL
CHARMIDES
weaving, or other products of the sort that one might
point to in various arts ? Well, can you, for your
part, point to any such product in those two cases ?
You cannot.
To this I replied What you say is true but I
: ;
you agree ?
I do.
Then tell me, what is that of which temperance is
the science, differing from temperance itself ?
5S
. ; '
PLATO
Tovro TToieis- e/xe yap inLX^Lpels eXiyx^iV, idaas
TTepl ov 6 Xoyos eariv.
Olov, rjv 8' iyd), ttoicls rjyovfjLevos , ei on fMaXiara
ae iXeyxco, dXXov tlvos eVe/ca iXeyx^LV rj ovnep
D eVe/ca Kotu ifiavrov BLepevvcpurjv ri Xeyco, <f)o^ov-
ficvos p-r} TTore Xddco olop^evos p.ev tl elSevai, elSojs
8e /i.7^. Srj ovv 'iycoye <j>'qp,L tovto Troielv,
Kal vvv
rov Xoyov aKOTrelv p.dXi(jra p,€V ip-avrov eVe/ca, icrcos
Be Brj Kol rcov dXXcov iTTirrjSeloyv' rj ov kolvov o'Ui
dyadov etvai ax^Sov ri Trdaiv dvdpwTTois, yiyveadai
Kar agaves eKacrrov rcov ovtcov otty} ex^t;
Kat p,dXa, rj 8' 6V, eyojye, cS Tia)KpaT€S.
TTWS Xeyeis;
Aeyo) roivvv, '^ 8' 6V, on, p,6vr) rcov dXXcov
iTTLorrrjpicov avr'q re avrrjg ian /cat rcov dXXojv
iTTLcrrripLCOV iTTiar-qpirj.
54
CHARMIDES
ing to refute me, without troubling to follow the
subject of our discussion.
How can you think, I said, if my main effort is to
refute you, that I do it ^^•ith any other motive than
that which would impel me to investigate the mean-
—
ing of my o^^^l words from a fear of carelessly
supposing, at any raoment, that I knew something
while I knew it not ? And so it is now that is what
:
PLATO
Kai otos re earai i^crdaai ri re rvyxdvei etScu?
/cat rt ix-q, Kol rovg dXXovs (haavrcos Bwaros earai
eTnaKOTTeZv, ri ns olhe /cat oterat, e'Lirep otSe, /cat
Tt av^ o'ierai [xev elSevai, olSe S' ov, rojv Se dXXojv
ovSeis' /cat ecrri Stj rovro ro aco<j)povelv re /cat
IlaAtv roivvv,
rjv S' eyco, ro rpirov rcb crojrrjpi,,
PLATO
Hois' ^rj Kol TTOv;
YiV roZahe. ivvoet yap et croi So/cet oiJjls tls elvai,
d/cocDv;
OuSe Toyro.
SfAATy^Si^v 8-)7 o"/co7ret Trepl Tracrcbv rcov alad-qcrcojv
et Tt's" CTOt 8o/cet etvat atadiqaeojv fj,ev aiadrjais /cat
iavTTJs, cS;' 8e 8i) at dAAat alad-qaeis aladdvovrai,
[XTjBevos aladavofxevrj
Ovk e/xotye.
E 'AAA' iTndvfJbia Bokcl tls ool elvai, rjris r)BovT]s
jxev ou8e/Ltta? iarlv iTndvjJila, avrrjs 8e /cat reov
dXXcov iTndvfJiLciJv
Ov SrJTa.
OvSe iJbrjv ^ovXr^ais, cos eytS/itat, rj dyaOov fxev
ovBev ^ovXerai, avTrjv Be /cat rds d'AAas" ^ovXriaeis
^ovXerat.
Ov yap ovv.
"Epojra Be ^airfs dv nva etvai roiovrov, os
Tvyxdvei div epcos KaXov p.ev ovBevos, avrov Be /cat
rwvdXXcov epdiTOiv
Ovk,
e<^ri, eycoye.
^o^ov Be tJBt] TLvd KaravevorjKas, o? envrov fjuev
168 /cat Tovs dAAou? (f)6^ovs ^o^etrat, rcov BeLvcov 8'
ovBe ev ^ojSetrat;
58
CHARMIDES
How so ? In what cases ?
In the followng : ask yourself if you think there
is a sort of \ision which is not the \ision of things that
59
;. ;
PLATO
Ov KaravevorjKa, €(f)rj.
Oa/xev yctp-
OvKovv OLTOTTOV, el apo, Koi eari; /xTjSev yap ttco
V yap ovv.
'Opas OVV, CO Kptrta, ort 00a SLeXrjXvOafiev, rd
fiev avTCJV dSwara TTavrdrraaL (^aiverai rjp.lv, rd
S' dmareZraL a<f>6hpa p.rj ttot dv rrjv eavrdjv
Bvvap,t,v irpds iavrd ax^tv; p,eyeOrj p,€V ydp /cat
TrXrjdrj /cat rd roiavra TravraTTaaiv dhvvarov rj
ovxi;
Yldvv ye.
'A/COT] 8' av /cat oj/ft? /cat ert ye Kivrjais avrrj
eavrrjv Kivelv, /cat depp,6rrjs /catetv, /cat rrdvra av
169 TCI Totaura rot? p,ev aTnariav <dv >^ rrapdaxoi,
lacos 8e Ttcrtv ov. [MeydXov §17 rivog, at <f)iXe,
^ tv secl. Stallbaura. ^ h.v add. Heindorf.
62
CHARMIDES
of itself, both it and the others must of course be
halves, if to be their double ; for, you know, a
it is
Yes.
So if it is to hear itself, it vriW hear a sound of its
CHARMIDES
will determine to our satisfaction in every respect
whether there is nothing in nature so constituted as
to have its own faculty apphcable to itself, and not
only some other object, or whether there are some
such, and others not such ; and whether, again, if
there are things that have such relation to themselves,
they include a science which we assert to be temper-
ance. For my part, I distrust my own competence
to determine these questions, and hence I am neither
able to affirm whether it is possible that there should
be a science of science, nor -wilUng, let it be ever so
true, to acknowledge this to be temperance until I
have made out whether such a thing as this would
benefit us or not. For, you see, I have a presenti-
ment that temperance is something beneficial and
good ; and you, therefore, son of Callaeschnis
since you lay it down that temperance is this verj''
science of science, and moreover of the lack of science
— shall first indicate the possibihty, as I put it just
now, and then the benefit added to the possibiUt)^,
of such a thing ; and perhaps you will then satisfy
me that your definition of temperance is correct.
Now when Critias heard this and saw me in a
difficulty, he seemed to me —jxist as the sight of
someone yawning opposite causes people to be
—
affected in the same way to be compelled by the
sense of my difficulty to be caught in a difficulty him-
self. And so, since he usually contrived to distinguish
himself, he was too ashamed to bring himself to admit
to me before the company that he was unable to
determine the questions with which I challenged
him, and he made a very indistinct reply in order to
conceal his difficulty. Then I, to forward the dis-
cussion, remarked : Well, if you prefer, Critias, let
VOL. VIII F 65
;
.
PLATO
rovTO avyxoJp''^cr(Ofi€V , Svvarov elvat, yeviaOai
€7ncm]iJ,r)v iTnarrjfirjg' av9is 8e e77io-/<rei/'o/xe0a etre
ovrcos €X€i, €LT€ fi'q . Wl Srj ovv, el ort fidXtcrra
Bwarov rovTO, ri fxaXXov olov re iariv elhevai a
re TLS oiSe /cat a
rovro yap St^ttou e<pafiev
[M-q;
66
CHARMIDES
us concede for the moment that there may possibly
be a science of science some other time we shall
:
PLATO
ITois" yap ov;
OvKovv iav fiTj TTpoaeTTLcrrrjTaL ris ro vyLeivov
Kal TO SlKaiov, dAA' iTTLcrr'qiJb'qv fiovov yuyvcocrKri
aire rovrov fxovov exojv eTnarrjpjfjv , oti, fjuev ri
CTTtWarat Kal ori eTnarrip,r]v rwa ex€(., et/cdrcos" oiv
yiyva>aKOL /cat Trepl avrov Kal nepl Tcbv aAAcov
•»? yap:
Nat.
C "0 Tt 8e ytyvioaKci, ravrrj rfj iTrtar'^pirj ttcos
etareTai; yiyvcboKei yap Si) ro p.kv vyiewov rfj
larpiKfj aAA' ov aoi^poavvQ, to 8' apjjioviKov
{xovGLKfj aAA' ov act)<j)poavvri, ro 8 oiKohopLiKov
OLKoSofiLKfj aAA' ov (jaj(l>poavvr] , Kal ovroj rravra'
rj ov;
^atverai.
ljOJ(f)poavvr] 8e, etVep puovov iarlv eTncrrrjiicbv
By no means.
Then he who is ignorant of all this ^\^ll not know
what he knows, but only that he knows.
So it seems.
Then being temperate, or temperance, \n\\ not be
thisknowledge of what one knows or does not know,
but, it would seem, merely knowing that one knows
or does not know.
It looks like it.
69
. ;
PLATO
Oj) ^atVerai.
E Ovre dpa rov
TTpoaTTOiovfjLcvov larpov eZvai, ovra
8e Kal Tov (hs aXr]da)s ovra olos re earai
fiT],
PLATO
Ei^ TOLS vyicLvois dpa /cat voawSeacv eTnaKeifjerai
rov larpov, fj
larpiKos iariv, 6 opdcos crK07TOV[X€vos •
"KoLKCV.
OvKovv iv TOLS ovrcos r) Xeyopievoig r) 7TparTop,e-
voLs TO. [xev Xeyofieva, el dXr^drj Aeyerat, ctkottov-
ficvos,rd Be Trparrofieva, et 6p9d>s Trpdrrerai;
^AvdyKT)
'H ovv avev laTpiKrjs Swair' dv tls tovtcov
TTorepotg CTraKoXovOrjaaL
Ov Srjra.
C Ou8e ye aAAo? onsets', co? €olk€, ttXtjv larpos,
ovre St] 6 ad)<f>pa>v' larpos ydp dv eiiq Trpog rfj
aa)(f)poavvrj
"Ectti raura.
Uavros dpa rj aco^poavvrj CTTicTTiqpLiqs
fiaXXov, el
eTnar-qpirj pLovov Kal dv€7Ti(7r7]p,oavvrjs , ovre
ecrrt
larpov SiaKplvaL oia re ecrrai eTTtarrdpbevov ra rrjs
reyyris ri fi-q eTTiardpievov , 7rpoa7TOLOvp,evov Se t]
ol6p,€vov, ovre dXXov ovSeva rwv eTnarafjievcDV Kai
ortovv, ttAtJv' ye rov avrov opuorexvov, warrep ol
aAAoi SrjpiLovpyoL
OatVerat, e(f)r].
D TtV ovv, 'qv S' eydi, c5 K/Jtria, (L^eXia tjijlIv en
dv eir] ttTTo rrjs acoijipoavvrjs roLavrrjs ovarjs ; el p^ev
ydp, o e^ oipXV^ VTTendepLeda, jjSeL 6 adycfypcov d re
jjBei Kal d pbrj rfSei, rd pLev dri olSe, rd 8' on ovk
oiSe, Kal ctAAov r avrov rovro TreTTovdora ein-
GKeiftaadaL olos re rjv, pieyaXcoarl dv rjpuv, (f)apev,
w(f>eXtp,ov rjv ad)(l)poat,v etvaf avapbaprrjroi yap
dv rov ^Lov SLet,d)pi,ev avroi re [/cai]^ ol rrjv cto)-
<f>poavvrjv e^ovres Kal ol dXXoi Trdvres oaoi v(f)
' Kal del. Heindorf.
72
CHARMIDES
Then he who conducts his inquiry aright will con-
sider the doctor, as a medical man, in connexion with
cases of health and disease.
So it seems.
And will inquire whether, in what is said or done
in such cases, his words are truly spoken, and his acts
rightly done ?
He must.
Well now, could anyone follow up either of these
points without the medical art ?
No, indeed.
Nobody at all, it would seem, but a doctor and ;
IS
;
PLATO
^qfjiajv -rjpxovro. ovre yap av avToi iTrex^cpovfJLev
TTpdrretv arjTnarrdixeda, dAA' i^evpiaKOvrcs
fj.r)
'Opco, €(f)rj.
B *Ap' ovv, rjv 8' iyd), tovt* ^X^^ "^^ ayadov r]v vvv
evpiCTKOfiev aoi^poavvqv ovaav, to emaT'qp.rjV cttl-
75
. . ; ; ,,
PLATO
C TTJs ao)(f>poavvr]g , rj/jiels 8e /xet^ov rt ^XeTTO/Jiev Kal
i,rjroviJi€v avro fjbell^ov tl elvat r) oaov iariv
Tap^a S' av, '^4^1), ovtojs ^xol.
'
Icrojs", 171^ S eycu* taco? Se ye rjfJieLs ovSev XPV'
arov ei^TjT'qaafJbcv. re/vr/iatpo/xat 8e, ort /Ltot oltott'
arra Kara<f)aiV€Tai ireplroiovrov
aa)(f>poavvr]g, el
eaTiv. Ihoijxev yip, el ^ovXec, avyxcop'qcravTes Kal
eTTtaraadaL eTTLcrrrifirjv Svuarov elvaL [etSevat]/
Kal 6 ye €$ o.px^^ eridefieda aoj(f)poavvr)v elvac, ro
elSevai, a re olSe Kal a fxrj otSe, p,rj aTToarepria<jopi.ev
D aXXa StS/ief /cat iravra ravra hovres eVt ^eXriov
•
76
CHARMIDES
But are we really looking at something greater, and
requiring it to be something greater than it really is ?
Probably, he rephed, that is so.
I daresay, I said and I daresay also our inquiry
;
Socrates.
Yes, by the Dog, I said, and they strike me too in
the same way and it was in view of this, just now,
;
78
CHARMIDES
How so ? he asked tell us, in order that we on
:
are from the gate of horn deceitful dreams are from the
;
gate of ivorv.
79
PLATO
evSaLfMovoXfJiev , tovto he ovttco SvvdfMeda yLaOelv,
J) (j)iXe Kptrta.
'AAAo. iiivroL, 7] S' OS, ov paSicos evp-qcreis dXXo
Tt reXos rov ev TTpdrreiv, edv to eTTKTrrjfMovcos
aTLjJiaGrjS.
HjjiLKpov Toivvv /xe, r]v 8' eycL, en Trpoahiha^ov.
rivos eTTL<TT7]p.6v(X)S Xeyeis; rj (tkutcov TOfirjs;
E Ma A" ovK eycxjye.
'AAAd x'^^'<^^ ipyaaias;
OvSa/judJs.
*AAAa €pi(x)v rj ^vXcov fj dXXov rov rcbv roiovrojv;
Ov brjra.
OvK dpa, rjv 8 eyc6, en
Xoycp tco efifAevofxcv Tip
evhaijxova elvai tov ovtol
emaTripbovcus t,d)VTa.
yap eTrtoTTj/xovco? ^covre? ov^ 6p,oXoyovvTai Trapd
aov euSat/xoves" elvai, dXXd Trepi tlvcov eTnaTr]p,6vix)£
t^wvTo''av^ So/cet? fxoi d<^opit,€adai tov evhaip^ova.
KOI laojs Xdyeig ov vvv Sr) iyoj eXeyov, tov etSora
174 TO, fjbeXXovTa ecreaOac TrdvTa, tov p,dvTtv. tovtov
rj dXXov TLvd Xeyets;
Kat TOVTOV eycoye, e^rj, koL dXXov.
Tiva; rjv 8' iyo). dpa jjirj tov tolovSc, el' ri?
TTpos Tols fieXXovai /cat ra yeyovoTa travTa elSclr]
Kol TO, vvv ovTa, Kal p.rjhev dyvooZ; dcopuev ydp
Tiva elvai axnov. ov ydp, ol/jLai, tovtov y* ert dv
€L7TOLs ovSeva eTTLGTrnjioveaTepov ^covto etvat.
Ov SrJTa.
To8e St] ert 7Tpo<7TTodd>, tls avrov twv e7naTrjp,a)v
TTOiet evSai/JLOva ; rj diraaai opiOLcos;
80
CHARMIDES
point wliich as yet we are unable to make out, my
dear Critias.
But he replied, you ^vill have some difficulty
still,
By no means.
Well, in wool, or in wood, or in something else of
that sort ?
No, indeed.
Then we no longer hold, I said, to the statement that
he who hves according to knowledge is happy ; for
these workers, though they hve according to know-
ledge, are not acknowledged by you to be happy you :
PLATO
B OvSafMcbs ofioLcos, e(f)rj.
'AAAct TTola iMoXtara; fj ri olhc /cat rojv ovroiv /cat
rcov yeyovorojv /cat roJv fxeXXovrcov eaeadai; dpd
ye fi
TO TTerrevTiKov
Holov, rj 8' 6V, TTerrevrLKOv
'AAA' fj TO XoytariKov
OySajtxais'.
'AAA' fj ro vyieivov
yiaXXov, €(f>r].
CjKeLvq o rjv Aeyoj fxaAiara, rjv o eyoj, fj
rt;
*^Ht TO dyadov, €(f)rj, /cat ro /ca/cdr.
^D. fiiape, €(f)7]v iyco, TrdXai fie rrepieXKeis kvkXco,
dnoKpvTTToiJievos ort ov ro en tarrjixov cos rjv l,fjv
82
CHARMIDES
Bv no means to all alike, he replied.
But to which sort most ? One that gives him
knowledge of what thing, present, past or future ?
Is it that by which he knows draught-playing ?
Draught-playing indeed he replied. I
Well, reckoning ?
By no means.
Well, health ?
None the
less, he rephed.
But, my
dear Critias, to have any of these things
well and beneficially done will be out of our reach if
that science is lacking.
That is true.
And that science, not temperance, but
it seems, is
83
— ; .
PLATO
eoTiv a)0eAt/xos", r) acx)<j>poavv7] dXXo tl av eir]
d
CHARMIDES
and evil so that if this is beneficial, temperance
:
Certainly.
Then how will temperance be beneficial, if it
produces no benefit ?
By no means, Socrates, as it seems.
So do you see, Critias, liow all the time I had good
reason for my fear, and fair ground for the reproach
I made against myself, that my inquiry regarding
temperance w^as worthless } ^ For I cannot think that
what is admitted to be the noblest thing in the world
would have appeared to us useless if I had been of
any use for making a good search. But now, you see,
we are worsted every way, and cannot discover what
» C/. 172 c.
85
— .
PLATO
vofioOerr^s tovto rovvojxa edero, rrjv ao}(f)poavv'r]v
KaiTOL TToAAa ye (TuyK'e;;^a)/37^/<-a//.€v ov av^^aivovd^
rjjJiLV iv rep Xoyco.yap e'mariqp,r]v eTnarrjpiri?
/cat
86
CHARMIDES
thing it can possibly be to which the lawgiver gave
this name, temperance. And yet we have conceded
many points which were not deducible from oiur
argument. For you know we conceded that there
was a science of science, when the argument was
against it and would not agree and we further con-
;
87
. . .
PLATO
etvai, ^r)r7]T'qv €7T€l rrjv ye aco(f)poavvr)v fieya tl
ayadov elvat, Kal e'lTTep ye ex^ts avro, fiaKapiov
176 etval ae. dAA' opa el e;\;ets" re /cat jjLrjBev Ser) rrjs
hcoaets;
^ fjv add. Goldbacher.
88
CHARMIDES
rather that I am a poor hand at inquiring for ;
89
.
PLATO
'Q.S ^taaofjievov , €(f)7],
eTretSr^Trep oSe ye eTrtrarreL'
TTpos ravra av av ^ovXevov 6 ri TTOLrjaecs-
90
CHARMIDES
You must expect me to use force, he replied, since
he gives me the command : take counsel, therefore,
on your side, as to what you will do
But that leaves no room, I said, for counsel for
;
91
ALCIBIADES I
INTRODUCTION TO ALCIBIADES I
—
meaning of " doing well " acting aright, and
prospering. Other Athenian statesmen, including
even Pericles (who is supposed to be still alive), are
just as ignorant as Alcibiades, and he may be at no
disadvantage in competition A^ith them but his real
:
95
INTRODUCTION TO ALCIBIADES 1
9Q
INTRODUCTION TO ALCIBIADES I
VOL. vni H 97
AAKIBIAAHS
[h nEPi AN0pnnoT *T2En2' maiettikos]
2nKPATH2, AAKIBIAAH2
p\ll 2n. ^D, TTOL KXetVLOV, ot/xat ere davfxdl^eLV, on. Trpco-
Tos ipaaTiqs oov ycvofxevos roJv dXXojv TTCTravfievcov
fiovos ovK aTTaXXarrofjiaL, /cat otl ol fiev aAAot 8i
ox^ov iyevovTo aoi, StaAeyd/xevot, eycb 8e rocrovrcov
ircov ovSe TrpoaeiTTOv. rovrov 8e ro a'iriov yiyovev
OVK dvdpd>TreLov, aAAa rt BaLfioviov ivavTLOjfjba, ov
av rrjv SvvafXLV /cat varepov Trevar)' vvv 8' eTTethr)
B ovK€TL evavriovrai, ovro) TrpoaeXrjXvQa' eveXnis 8e
elfJLL /cat TO XoLTTov fiT] evavricliaeadai avro. ox^^ov
ovv KaravevoTjKa iv rovro) rep xP'^v^ cjKOTTovpbevos
(V£ TTpos Tovs epacrrds €a)(€g' ttoXXcov yap yevo-
jxevcov /cat p,eyaXo(f)p6va)v ovBeis os ovx VTrep^Xr]-
Oels TO) (^povqjJiarL vtto aov TTe(f)€vy€v, rov 8e Xoyov,
104 o) vTTepTTecjipovrjKas, ideXco SieXdelv. ovSevos <f>'{)s
40 a b.
98
ALCIBIADES I
CHARACTERS
Socrates, Alcibiades
99
.
PLATO
otet yap Sr) elvat Trpcorov fjuev KaXXtaros re /cat
100
ALCIBIADES I
PLATO
voovjxai, Kat ws dKovaofMevo) /cat 7T€pi[M€VovvTi
Aeyoj.
AAK. Yidvv [xev ovv dXXd Xeye.
E 2n. "Opa Srj- ov yap rot, et-r] dv Oavfxacrrov et,
102
ALGIBIADES I
104
ALCIBIADES I
105
; ; ;
PLATO
eiTTOv Kairoi a(f)6hpa ye -^ad* Ibelv Kal Tore, roiovros.
€L iiev ovv eyoj ravra Siavoovfiai, t] fi-q, ojs eoLKC,
'
BUyvcoKas, Kal iav fxrj (f)a), ovBev fjbot, earai ttXIov
7Tpo£ TO TreideiV ere. elev el 8e Srj on /jidXtcrra
ravra SiavevorjfxaL, ttcos Sta aov fjboi earai Koi
avev aov ovk av yevoiro ; e)(eLS Xeyeiv
B 2n. ^Apa
epcoras e'i nva exoj elTrelv Xoyov
fjbaKpov, oiovs Br] d/couetv eWiaai; ov yap ecrrt
TOLOVTOV TO ejxov aAA' evBei^aadai p.ev aoL, ojs
eycpp^ai, olos t av eirjv oti Tavra ourcus" e;^ei, eav
ev {jiovov fioL ideXTJarjg ^pa^v VTrr^perrjaai.
AAK. 'AAA' e'l ye Br] p.r] p^aAcTTOv tl Xeyeis to
VTTr]peTr]p,a, edeXw.
2n. 'H^ ;(;aA€7roj/ BoKel to diroKpivaadai to,
epojTiofxeva ;
AAK. Ov ;^aA€7rdv.
2n. ^ AiTOKpivov Br],
AAK. 'E/Dcora.
2n. OvKovv ws Biavoovfievov aov Tavra epcoro),
Qa (f)r]iJ,L ae BiavoeiaOai
AAK. "EcTTCo, el ^ovXei, ovtcos, Iva Kal etScD o ri
ipeXs.
2n. Oepe Bt^' Biavofj yap, cos eyoj <^r]]ii, TTapievai
avfM^ovXevawv ^AdrjvaloLs evros ov ttoXXov xpovov
el ovv fJieXXovros aov levai errl to ^rjfjba Xa^ofievos
epoip.r]V' CO ' AA/ci^taSr^ , eTreiBr] rrepl rivos 'A6r]-
valoL Biavoovvrai ^ovXeveadai, dviaraaai avfx^ov-
Xevawv; dp' eireiBr] irepl Sv av eTriaraaai ^eXriov
r] ovToi; TL dv diroKpivaLO
D AAK. EtTToi/i,' dv Br]TTOV, TTepl (Lv olBa ^eXrcov rj
OVTOi.
1
^ Buttmann : ei mss.
106
ALCIBIADES I
107
;. ;
PLATO
Sn. Hept wv ap' eiSco? rvyxoiveiSi dyaOos
av/jb^ovXos et.
AAK. Ila;? yap ov;
5n. OvKovv ravra jjuovov olada, a Trap* aAAcui'
efjuaOeg rj avros i^rjvpes;
AAK. rioia yap d'AAa;
5X1. "Ecrriv ow ottcds av TTore efjiadeg tl t]
PLATO
sn. "Orav ovv Trepl rlvos ^ovXevcovrai ; ov yap
TTOV orav ye Trepl olKoBop,Las
AAK. Ov hrjra.
B 2n. Ot/coSo/xos' yap ravrd ye aov ^eXriov
arvfi^ovXevaei
AAK. Nat.
5n. OuSe pbrjv orav Trepl [MavrLKT^s ^ovXevcovrai
AAK. Ov.
2n. MavTi? yap av ravra dfieivov ^ av.
AAK. Nat.
2n. 'Eav re ye apbiKpos r] p-eyas 17, edv re KaXos
^ alaxpos, ere re yevvalos ^ dyewi^s.
AAK. Yicbs yap ov;
2n. EtSoTOS' yap, OLp,aL, Trepl eKaarov rj avp,-
^ovXiq, /cat ov TrXovrovvros
AAK. ria)? yap ov;
2n. 'AAA' eav re Trevrjs edv re ttXovulos fj 6
TTapaivcbv , ovhev Stotcret ' Adr]vaLOLS , orav Trepl rcbv
C ev rfj TToXeu ^ovXevcovrai, ttws av vyiaivoiev , dXXd
tprirovoLV larpov elvai rov avp,^ovXov
AAK. Et/coTO)? ye.
2n. "Orav ovv Trepl rivos oKOTTcovrai, rore av
dvLordp-evos d)s avp,^ovXevaa}v opdaJs dvacmjcrr)
AAK. "Orav Trepl rcbv eavrojv Trpaypudrcov, o)
TicoKpare?.
2n. Tcbv Trepl vavTrrjyias Aeyet?, oTrota? rivds
Xprj avrovs rds vavs vavTrrjyela-Oai,;
AAK. OvK eycoye, c5 Sca/cpares".
2n. NavTT'qyelv ydp, OLp,at,ovK eTTLaraaaL. rovr*
alriov ri aXXo Tt;
AAK. OvK, dXXd rovro.
110
ALCIBIADES I
ALC. No,
do not, Socrates.
I
soc. I imagine, you do not understand
Because,
shipbuilding. Is that, and that alone, the reason .''
Ill
PLATO
D 5n. 'AAAa Trepi ttolcov ra)v iavraJv Aeyet?
TTpayfjidrcov orav ^ovXevcovr at;
AAK. "Orav TTcpL TToXefMov, d) Sco/c/jares", rj Trepi
elpijvrjsdXXov rov rcov rrjs TToXecos Trpayp^drcov.
rj
112
ALCIBIADES I
ALC. Yes.
soc. Now
if the Athenians should deliberate with
whom they should wrestle close, and with whom
only at arm's length, and in what manner, would
you or the wrestling-master be the better adviser ?
ALC. The AvrestUng-master, I presume.
soc. And can you tell me what the wrestHng-
master would have in view when he ad\ised as to
the persons with whom they ought or ought not
to wrestle close, and when and in what manner ?
What I mean
something like this ought they not
is :
PLATO
AAK. Aet yap.
5n. OvKovv rod^ oTTore jSeArtov;
AAK. Nat.
sn. Kat Toaavra oaa ^eXriov;
AAK. ^TjfML.
2n. Ti ovv; i7T€iSrj ^eXrcov fjbev <hv6jxat,€s I'n
B a[jL(poT€poL£, rip re Kidapli^eiv Tvpos rrjv (pSrjv /cat
TO) TTpoaTToXaieLV , tl KaXels to iv rep Kidapi^eLV
^eXriov, coairep iycb ro iv rep TTaXaUw KaXco
yvp.vaarLK6v ; av 8' iKelvo ri /caAet?;
AAK. OvK ivvoo).
2n. AAAa 7T€ipco ipue /xt/xetcr^at. iy oj yap ttov
aireKpivdp.r^v ro Sta navros opdcos ^X^^> opOws 8e
St^ttou €X€i ro Kara rrjv rexvrjv yiyvopL^vov •^ ov;
AAK. Nat.
2n. 'H 8erexyrj ov yvfjivacrrtKT) "^v;
AAK. Uojs S' ov;
2n. Eyco S cIttov ro iv rip rraXaUiv ^iXriov
yvp^vaarLKov.
AAK. EiTres" yap.
2n. Oj)/cow /caAo)?;
AAK. "E/xotye 8o/cet.
—
2n. "I^t Si) Koi av npeTroL yap av rrov /cat aol
—
ro KaXcos hiaXiyeadai etTre Trpibrov, ris rj rixyq
rjs ro KcOapl^eiv /cat ro aSetv /cat ro ip^^aiveiv
opdios ; avvdrraaa ris /caAetrat; ovttoj Svvaaat
eLTTelv ;
AAK. Ov Srjra.
2fl. 'AAA' cSSe TTeipct)' rives at deal cov rj ri^vr]
114
ALCIBIADES I
ALC. I agree.
"
Well now, since you applied the term " better
soc.
to the two cases of harping for accompaniment of
a song and close wTCstling, what do you call the
" better " in the case of harping, to correspond with
what in the case of \\Testling I call gymnastic ?
WTiat do you call the other ?
ALC. I do not understand.
soc. Well, try to copy me for my answer gave
:
PLATO
AAK. Tas Movaas, ai TicoKpares, Xeyeis;
D 2X1. Eycuye. opa S-q' riva aTr' aurcuv eTTCovv-
fiiav rj rexuT) e;\;ei;
ALCIBIADES I
^ " Music " with the Greeks included poetry and dancing
PLATO
2n. S/co7ret Srj Kal TTpoOviJiov elirelv, rrpog^ tl
reivei ro iv ro) elprjvrjv re ayeiv dfietvov Kal to eV
TO) TToXejJielv ois Set;
AAK. 'AAAa GKOTTcbv ov Swajuat ivvorjuai.
Trotoj/xe^a, o rt
2n. Ou8' olada, eireihav -noXefiov
aAAT^Aoi? els
-rrddrjiia ipxofieda to
ey/caAourre?
B TToXefielv, Kal o ri avro ovofidiovres epxop^fo.; ^
^ TO dhiKOJs
2n. Auto rovro. ^ ^
oXov re Kai
AAK. 'AAAa iJi-qv rovro ye hia<j)epei
TTav. , ,
AAK. 'AvdyKT].
, ^ > f o'\
jfieAriov
Sn. "AAAo Tt ovv, o vvv Srj eyio rjpa^rojv
TToXep,elv Kal p-rj, Kal oh Set
/cat ots p^rj,
Trpos ro
1
t6 diKaiov seel. Nurnberger.
118
ALCIBIADES I
violence or spoUation.
soc. Enough how do we suffer each of these
:
either.
soc. So you too will appeal to these things in
making your speeches ?
ALC. Necessarily.
soc. Then must not that " better " about which
I was asking in reference to making or not making
war, on those on whom we ought to or not, and
119
; ;
PLATO
Kat oTTore koL fi-q, to ScKatorepov rvyxdvei 6v
riov;
AAK. OatVcrat ye.
D 2n. 00;? ovv, c5 ^t'Ae AA/ci^iaST^ ; norepov '
1
Cf. above, 106 e,
120
ALCIBIADES I
Apparently it is.
ALC.
soc. How
now, friend Alcibiades ? Have you
overlooked your OAvn ignorance of this matter, or
have I overlooked ^ your learning it and taking lessons
of a master who taught you to distinguish the more
just and the more unjust ? And who is he ? Inform
me in my
turn, in order that you may introduce me
to him as another pupil.
ALC. You are joking, Socrates.
No, I swear by our common God of Friend-
soc.
ship,whose name I would by no means take in vain.
Come, if you can, tell me who the man is.
ALC. But what if I cannot ? Do you think I could
not know about what is just and unjust in any other
way
soc. Yes, you might, supposing you discovered it.
ALC. But do you not think I might discover it ?
soc. Yes, quite so, if you inquired.
ALC. And do you not think I might inquire ?
soc. I do, if you thought you did not know.
ALC. And was there not a time when I held that
view ?
PLATO
2n. AAAo, [i-^v TO ye 7rp6 rovrov ttols rjada.
AAK. Nat.
2n. Tore /xev rolvvv ev olSa on coov elSevac.
AAK. riais" €v olaOa;
B 2n. noAAa/ct? crov iv StSacncaAcor tjkovov 77ai8os"
ovros KOL olXXoOl, Kal 6tt6t€ darpayaXi^oLS r) aXX-qv
TLva TratStav Trat'^ots", ou;)( clij OLTTopovvros Trepl ruiv
BiKaicov Kal olSlkcov, dXXa fxaXa fieya Kal dappa-
Aeo)? Xeyovros Trepl orov tv^ols rcov valScov, cos
TTOVTjpos re /cat ahiKos etrj Kal ws dSt/cot* t] ovk
dXrjdrj Xeyoi;
AAK. 'AAAo, ri e/LteAAov TTOielv, c5 TtWKpareg,
OTTore Tts" /ie dSt/cot;
2n. Su 8' et Tu;^ots' dyvoojv eire dSt/coto etre jLti^
122
ALCIBIADES I
123
; .
PLATO
var el Se /at)^' rjvpes firire efjuades, ttws otaOa Koi
TTodev
AAK. AAA' Xacos rovro aoi ovk opOcos a7re/cpt-
va/X7yv, TO (fydvai elSevat avros e^evpcov.
Sfi. To 8e TTCos €ix€v;
AAK. lEifiadov, olfiaL, /cat iyoj wcTrep /cat ol
aXXoL.
2n. HaAtr els Tov avrov rJKOfiev Xoyov. rrapa
Tov; ^pdt,e Kdfiol.
E AAK. Ilapa rcov ttoXXwv.
2n. Ovk
els uTTovSalovs ye SiSaa/caAous" /cara-
rovs ttoXXovs dva^epcov
(j)evy€is els
AAK. Tt Se; ovx LKavol StSa^at ovtol;
2,n. OvKovv TO. TTerrevTLKd ye koi rd firj- Kairoi
^avXorepa aind otfiai raJv SiKaicov eivat. rt 8e;
av ovx ovTcos otei.;
AAK. Nat.
5n. Eira rd
p.ev (^auAorepa ovx °^°'' '''^ StSacr/cetv,
TO,8e aTTovhaiorepa;
AAK. Ot/Ltat eycoye* aAAa yow ttoAAo. otot r' etcrt
StSacr/cetv' cmovBaioTepa tov Trerreveiv.
2n. Ilota ravra;
111 AAK. Otov Kat TO eXXrjVL^eiv Trapd rovrcov eycoye
efiadov, /cat ovk dv exoipn elnelv efxavrov StSa-
OKaXov, aAA' els rovs avrovs dva(^epa), ovs av <f>rjs
ov aTTOvSaiovs etvai StSaa/caAou?.
2n. 'AAA', d) yevvale, rovrov fxev dyadol StSa-
cr/caAot ol ttoXXoL, /cat St/cat'cos' eTraivolvr^ dv avrcbv
els StSacr/caAtW.
AAK. Tt 817;
2n. "Ort exovai rrepl avrd d XP^ tovs dyadovs
StSaCT/caAous' e^'eti'.
ia4
ALCIBIADES I
ALC. Why,
are they not competent to teach ?
soc. Not how
to play, or not to play, draughts ;
and yet that, I imagine, is a slight matter compared
with justice. What ? Do you not think so ?
ALC. Yes.
soc. Then if they are unable to teach the shghter,
can they teach the more serious matter ?
ALC. I think so at any rate, there are many other
:
126
ALCIBIADES I
speak of ?
127
; ;
PLATO
AAK. Udvv ye.
Sn. Tt 8' el ^ovXyjOeiixev elSevai, fjirj fxovov
TToloi dvdpCOTTOL el<JLV Tj TToloi L7T7TOL, dXXd /Cat TLVeS
avTcov SpojLtt/cot re /cat /xt^, d/a' en ot ttoXXol rovro
iKavol StSa^at;
AAK. Ov Srjra.
2n. iKavov Be aoi reK^-qpiov , on ovk eTrtcrravraL
^ ovBe Kprj-yvoL StSacr/caAot etat rovrcov, eTreiBr] ovBev
opLoXoyovaiv eavrots irepl avrcbv;
AAK. "E/xotyc,
2n. Tt 8' et ^ovX'qdeiripi.ev elBevat, firj fxovov
TTOLOI avOpojTTOL eloLV , aAA' OTTOtoi vyieivol •^ voad>-
heis, dpa LKavol dv tj/xIv rjaav 8i8aa/caAot ot ttoXXol;
AAK. Oj5 STjra.
2n. 'Hv 8 dv aoi reKjJiiqpLov on p.o)(dr]poL elai,
rovrcov BiBdaKokoi, el idypas avrovs Bia<jiepop.evovs
AAK. "E/xotye.
2n. Tt 8e 87^; vvv TTepl rd>v St/catcov /cat dSt/ccov
112 dvdpd}TT(xiv /cat TTpayfxdrojv ol ttoXXoI BoKovai aoi
ofxoXoyeiv avrol eavroZg rj aXXrjXois
AAK. "H/ctcrra V17 At", c5 ljd)Kpares.
2n. Tt 8e; fidXcara nepl avrcJov Bia^epeadai;
AAK. IloAu ye.
5n. Oy/coyv oto/iat ye irdtTTore ere 18611^ 01)8'
128
ALCIBIADES I
ALC. Certainly.
soc. But what if we wished to know not only
what men were like or what horses were like, but
which of them were good runners or not ? Would
the many still suffice to teach us this ?
PLATO
T€ TToXXwv Kol 'OfJb^pov. /cttt 'OSucTcretas' yap /cat
lAtaSos" a.K'qKoas.
AAK. Hdvrcjs St^ttov, cb TicoKpares.
2n. OvKovv ravra TTOL-qfiaTa iari Trepl hia<j>opds
hiKaiojv re /cat ahiKijov
AAK. Nat.
2n. Kai at fxaxo-t ye /cat ol ddvaroL Sid ravrrjv
TTjv Sta(f)opdv rois re A;^atots' /cat roZs aXXois
Tpcoaiv eyevovro, /cat rot? jjivqcnrrjpcn rots Trjs
YirjveXoTTrjs /cat rco 'OSuaaet.
C AAK. ^AXr]6rj Xeyeis.
2n. OlfMai Se /cat rots' ev Tavaypa ^ A.drjvaLo)v re
/cat AaKeSaLfMovLcov /cat Boia/rciiv a.TTodavovai, /cat
ALC. Yes.
soc. And from this difference arose the fights and
deaths of the Achaeans, and of the Trojans as well,
and of the suitors of Penelope in their strife with
Odysseus.
ALC. That is true.
soc. imagine that when the Athenians and
And I
Spartans and Boeotians lost their men at Tanagra,^
and later at Coronea,^ among whom your o>\'n father
perished, the difference that caused their deaths and
fights was solely on a question of just and unjust,
was it not ?
ALC. That is true.
soc. are we to say that these people under-
Then
stand those questions, on which they differ so sharply
that they are led by their mutual disputes to take
these extreme measures against each other ?
ALC. Apparently not.
soc. And you refer me to teachers of that sort,
whom you admit yourself to be without knowledge ?
ALC. It seems I do.
soc. Then how is it likely that you should know
what is just and unjust, when you are so bewildered
about these matters and are shown to have neither
learnt them from anyone nor discovered them for
yourself ?
131
; ; ; ; ;
PLATO
E 2n. 'Opas av rovd^ ws ov KaXcos ctTres", c5
AA/cij8ta8rj ;
AAK. To TToZov
2n. "On e/Lte ^i]? ro-vra Xeyeiv.
AAK. Tt 8e; ov ai) Xeyeis, co? eycu ovk cttl-
AAK. 'Eyc6.
2n. "I^t 87^, ivl Xoyo) elrre- orav ipdorrjais re /cat
132
ALCIBIADES I
soc. Yes.
ALC. How, pray ?
ALC. By one.
soc. Then which of us says that two are one more
than one ?
ALC. I.
soc. And I was asking, and you were answering ?
ALC. Yes.
soc. Then is it I, the questioner, or you the
answerer, that are found to be speaking about these
things }
ALC. I.
ALC. I.
soc. Come then, tell me, as a principle, when we
have question and answer, which is the speaker the —
questioner, or the answerer ?
ALC. The answerer, I should say, Socrates.
133
; ;
PLATO
B 2n. OvKovv dpTL Bca ttovtos rod Xoyov iyo) /xev
"q 6 ipayrcov
AAK. Nat.
2n. Si) Se o avoKpLvoiMevos
AAK. riavu ye.
2n. Tt ovv ; ra Xe-)(devra TTorepos rjjJiwv etprjKcv ;
AAK. OatVo/Ltai /xeV, to UdoKpares, e/f roii/ (Lfio-
Xoyr^fMevcov iyo).
2fl. Oj3xow iXexdy] TTepl 8i/cata»v /cat aSt/ccov on
AXKi^LaSrjs 6 KaXos 6 KAeivtou ovk eTriaravro,
oLoiTO Se, /cat fxeXXoL ei? eKKXrjaiav iXdojv avfi-
^ovXevaeiv WdrjvaioLS Trept cSv ouSev oiSei'; ov
ravr" rjv;
C AAK. <I>atVeTat.
2n. To ToiJ EuptTTt'Soy apa avp.^aivei, co 'AA/ct-
PidS-q- (Tov raSe dAA' oi)/c ejuou OLKr^Koe-
/ctP'Syveuets",
vai, ovB* iyco elpn 6 ravra Xeycov, dXXd av, ifxe 8e
alria fidTrjv. /cat {mcvtoi /cat eu Aeyet?. fMaviKov
yap iv va> e)(€is eTnx^iprjfMa ivLX^tpelv , d> jSeArtcrTe,
SiSacr/cetv' a ovk olada, d/xeAi^cras" p,av6dv€iv.
D AAK. Ot/xat /xeV, c3 HcoKpares, oAtyct/ct? ^AOrjvai-
ovs ^ovXeveadat /cat tou? dAAou? "EAATji^a?, TTorepa
SiKaiorepa rj dhiKcorepa- to. fiev yap rotaura
rjyovvTai SrjXa etrat* idaavrcs ovv Trepl avrcbv
GKOTTovaLV OTTOTepa avvoiaeL Trpd^auLV. ov yap
ravra, olpiai, earl ra re 8t/cata /cat ra avix<j)epovra,
aXXd TToXXots Br] iXvacreX-qcrev dSt/CT^craot fxeyaXa
d8iKT]p,ara, Kal irepoig ye, otyitat, St/cata epyaaa-
fievoLs ov avvqveyKev.
2n. Tt ovv; el ort, /xctAtora erepa fiev ra St/cata
134
ALCIBIADES I
clear whether the just and the expedient are the same
or different ? If you like, question me as I did you,
or if you prefer, argue out the matter in your own
way.
ALC. But I am not sure I should be able, Socrates,
to set it forth to you.
soc. Well, my
good sir, imagine I am the people
in Assembly even there, you know, you will have
;
137
PLATO
AAK. Nai.
2n. OvKovv Tov avTov eva re
olov re etvai Kara
C fJ-ovas Kal avfXTToXXovs Trepl JJv av clSfj,
TTeideiv
(oanep o ypafifiarLarrjs eva re ttov TreWet irepl
ypafjbfxdrojv Kal ttoXXovs;
AAK. Nai.
2n. 'Ap' ovv OX) Kal Trepl dpLd/xov 6 avros eva re
Kal TToXXovs TTeiaei;
AAK. Nat.
Sfl. Ovros 8' earai 6 elhcog, 6 dpiOfirjrLKos;
AAK. Udvv ye.
2n. OvKovv Kal av drrep Kal ttoXXovs olos re
TTeideiv el, ravra Kal eva;
AAK. lEiLKos ye.
2n. EoTi 8e ravra SrjXov on a otada.
AAK. Nat.
2n. "AAAo Tt ovv roaovrov [movov hLa(f>epei rev ev
D rep St^/xoj p-qropos 6 ev rfj rotaSe avvovaia, ort o
fxev adpoovs rteidei rd avrd, 6 he KaO^ eva;
AAK. K.ivBvvevei,.
2,0.. "Wl vvv, eTTeLSrj rov avrov ^aiverat rroXXovs
re /cat eva TreiOeiv, ev ep,ol ep,fMeXer7]aov Kal ein-
Xetprjaov eTTiSet^ai cti? rd BiKaiov eviore ov crvp,-
(f)epei.
ALc. Yes.
soc. And the same man may well persuade one
person singly, and many together, about things that
he knows, just as the schoolmaster, I suppose,
persuades either one or many about letters ?
ALC. Yes.
soc. And again, will not the same man persuade
either one or many about number }
ALC. Yes.
soc. And this ^v^ll be the man who knows —
the
arithmetician ?
139
; ; ; ;
PLATO
2n. Tt 8'; ov-^^ on fidXtara ^ovXei Treiadr^vai
AAK. YiaVTO)? hrjTTOV.
2n. OvKovv €L XeyoLs OTL ravd^ ovrcjs ^X^^>
fiaXiar* av etrjs TreTreiafMevos
AAK. "E/xotye SoKet.
Sn. A.7TOKpivov 8t]' /cat lav fji-q avros oov
aKovarjs, on ra StVata avix(j)epovTd. icrnv, aXXcp ye
Xeyovn fMrj TnarevorjS.
AAK. OvTOL, aXX aTTOKpireov /cat yap ovSev
OLo/jLai ^Xa^rjcreadai.
115 2n. Mavrt/co? yap el. /cat /xot Aeye* tcDv 8i/cata»v
^T^? eVta /xev avp.^ipeiv , eVta 8' ou;
AAK. Nat.
2n. Tt 8€; TO. p,€V KaXa avriov elvai, ra 8' ov;
AAK. Ilcti? rovTO ipa>Tas
2n. Et Tt? -^'Sr^ CTOt eBo^ev alaxpo. p^ev, 8i/cata 8e
TTpaTTetv;
AAK. OvK e/xotye.
2n. AAAa Travra Ta 8t/cata /caAa;
AAK. Nat.
2fl. Tt 8 ay ra KaXa; TTorepov Trdvra ay add,
17 ra piev, ra o ov;
AAK. Otojuat eywye, cS HiJoKpares, evta roii'
/coAoii' /ca/ca etvat.
140
ALCIBIADES I
ALC. I agree.
soc. Then answer ; and if you do not hear your
own self say that the just is expedient, put no trust
in the words of anyone again.
ALC. I will notbut I may as well answer for I
: ;
ALC. Yes.
soc. 'And again, some noble, and some not ?
ALC. Yes.
soc. And what of noble things, in their turn ?
Are they all good, or some only, while others are
not ?
ALC. Yes.
soc. of the many cases
Do you mean as in one
where men have gone to rescue
a comrade or kins-
man in battle, and have been either wounded or
killed, while those who did not go to the rescue, as
duty bade, have got off safe and sound ?
141
; ;
PLATO
AAK. Udvv fxkv ovv.
. 2n.OvKovv rrjv roiavrrjv fio-qdeiav KaXrjv /xev
Xeyeis Kara rrjv i.Tn^^eip'qcrw rov awaai ovs eSei*
Tovro 8* earlv dvBpela' iq ov;
AAK. Nai.
2n. Ka/CTyv 8e ye Kara tovs davdrovs re Kal
eXKT)' ^ yd-p;
AAK. Nai.
C 2fl. *A/)' ouv ouK oAAo yMei' rj dvBpela, oAAo 8e o
ddvaros
AAK. Ilai^u ye.
Oy/c apa icara rauTov ye
2fl. ecFTc KaXov /cat
KaKov TO TOt? (f)LXoLS ^orjdelv
AAK. Oi) (f>aLveTa(,.
2n. "Opa TOLvvv el, fj
ye KaXov, koI dyadov,
ioarrep /cat evravda- Kara dvhpeiav yap cofio-
rrjV
Xoyeis KaXov elvai r-qv ^orjdeiav' rovr* ovv avro
OKOTTei, rrjv avSpelav, dyadov •^ KaKov ; tSSe he
OKOTTeL' TTorep' dv Se'^aio aoi elvai, dyadd •^ KaKd;
AAK. ^Ayadd.
D 2n. Ou/cow TO, fjLeyiara fidXiara, Kal -qKiara
rdJv Toiovrcov he^aio dv arepeadai;
AAK. licks' yap ov;
2n. ricu? ovv Xeyeis Tvepl dvhpeia? ; Ittl ttoqio
av avrov Senate arepeadai;
AAK. Ovhe l,rjv dv eyoj he^aifiriv SeiAos" OJV.
2n. ''EcT;)(aTov' dpa KaKcbv elvai aoi SoKei rj
SeiXia.
AAK. "EfMoiye.
2fl. E^ laov ru) reOvdvai, ujs eoiKev.
AAK. ^rjfii.
142
:
ALCIBIADES I
ALC. Precisely.
soc. And such a rescue you call noble, in respect of
the endeavour to save those whom it was one's duty
to save and this is courage, is it not ?
;
ALC. Yes.
soc. But you call it evil, in respect of the deaths
and wounds ?
ALC. Yes.
soc. And is not the coiirage one thing, and the
death another ?
ALC. Certainly.
soc. Then it is not in the same respect that
rescuing one's friends is noble and evil ?
ALC. Apparently not.
soc. Then see if, inasmuch as it is noble, it is also
good ; for in the present case you were admitting
that the rescue was noble in respect of its courage
now consider this very thing, courage, and say
whether it is good or bad. Consider it in this
way which would you choose to have, good things
:
or evil ?
ALC. Good.
soc. And most of all, the greatest goods, and of such
things you would least allow yourself to be deprived ?
ALC. To be sure.
soc. of courage ? At what
Then what do you say
price would you allow yourself to be deprived of it .''
143
; ; .
PLATO
5n. OvKovv ^av'ttTO) re Kal SeiAta evavrioiTarov
L,oiri Kat avopeia;
AAK. Nat.
E Sfl. Kai TCt /xev ixaXiOT* av etvat ^ovXoto aoi, ra
8e '^Kiara; .
AAK. Nat.
2fi. *A/j' oTt TCt ixev aptara rjyij, ra 8e KaKicrra;
<AAK. rictvu ye.
2n. 'Ev Tots" apiarois dpa crv rjyfj dvSpelav etrat
fcdi/ TOtj KaKLdTOis 6dvaTov.>^
AAK. "Eycuye.
2n. To apa ^o-qdelv ev TToXejMCo rots cf>LXoig, fj
fM€v KaXov, /car' dyadov Trpd^iv ttjv rrjs dvBpeias,
KaXov avro TTpoaeliTas
AAK. ^aivofxal ye.
sn. Kara 8e KaKov Trpd^iv rrjv rov Oavdrov
KCLKOV;
AAK. Nat.
2n. Oi)/cow cSSe hiKaiov Trpoaayopeveiv eKaarrjv
t(Jl)v Trpd^ewv etTre/a 17 KaKov dTTepydt,€rai KaKrjv
116 /caAei?, Acat ^ dyadov dyadrjv KXr)T€ov.
AAK. "E/iotye 80/cet.
2n. 'A/a' oyv Kat fj
dyadov, KaXov fj
8e KaKov,
alaxpov
AAK. Nat.
2n. Tt^v dpa ev to; TroAe'/xo) rots' </)tAotS" ^o-qdciav
XlyoiV KoXrjV p,kv eivat,, KaKtjv ou8ev Sta^epdv-
8e',
144
ALCIBIADES I
ALC. Yes.
soc. And you would most desire to have the
former, and least the latter ?
ALC. Yes.
soc. Is that because you think the former best,
and the latter worst ?
ALC.To be sure.
soc.So you reckon courage among the best things,
and death among the worst.
ALC. I do.
soc. Then the rescue of one's friends in battle,
inasmuch as it is noble in respect of the working of
good by courage, you have termed noble ?
ALC. Apparently.
soc. But evil, in respect of the working of evil by
death ?
ALC. Yes.
soc.So we may fairly describe each of these
workings as follows as you call either of them evil
:
PLATO
KCLKov, ovhe Tcov alcrxpi^v, KaO^ oaov alaxpov,
dyadov.
B AAK. Ov <f)aLV€raL.
2n. "Enroivvv koX c58e aKeif/ai. oar is KaXcbs
TTpdmet, ov-)(i /cat ev irpdrTei;
AAK. Nat.
2X1. Ot 8' ev TTpdrrovres ovk cvSalfioves
AAK. Hojs yap ov;
2n. OvKovv evdaiiMOves St' dyadcov KTrjauv;
AAK. MaAtara.
2n. Krojvrai, 8e ravra to) ev /cat /caAws" Trpdrreiv;
AAK. Nat.
2fl. To ed dpa Trpdrreiv dyadov;
AAK. YlcJs 8' ov;
2n. Oy/cow KaAoj' r] einrpayia;
AAK. Nat.
C 2n. TauTov a/9a icf)dvrj r^plv irdXiv av KaXov re
KOI dyadov.
AAK. OatVerat.
2n. "On dv dpa evpco/jiev KaXov, /cat dya^oi'
evprjaop,ev e/c ye rovrov rod \6yov.
AAK. 'Avay/cr;.
2n. Tt Se; to. dya^a avfx^epei r^ ov;
AAK. TiVfJi<f)ep€l.
146
I
ALGIBIADES I
ALC. Certainly.
soc. And they acquire these by doing well and
nobly ?
ALC. Yes.
soc. So doing well is good ?
ALC. Of course.
soc. And welfare is noble ?
ALC. Yes.
soc. Hence we have seen again that noble and
good are the same thing.
ALC. Apparently.
soc. Then whatever we find to be noble we shall
find also to be good, by this argument at least.
ALC. We must.
soc. Well then, are good things expedient or not ?
ALC. Expedient.
soc. And do you remember what our admissions
were about just things ?
ALC. I think we said that those who do just things
must do noble things.
soc. And that those who do noble things must do
good things ?
ALC. Yes.
soc. And that good things are expedient ?
147
. ;
PLATO
AAK. Nat.
2n. To. hcKaia dpa, c5 'AA/cijStaSrj, GViM(f)€povTd
iariv
AAK. "Eoi/cev.
2n. Tt ovv; ravra ov av 6 Xiycov, iyoj 8e o
iparrcov ;
AAK. OatVojLtat, CO? eoLKa.
2n. Et ow Ti? dvicrrar at crvfM^ovXevacov elre
' AdrjvatoLg etre HeTrapiqdiois, olofievos yiyvuyoKeiv
rd hiKaia /cat rd aSt/ca, (f>rjcr€L
8' eti^ai to. 8t/cata
148
ALCIBIADES I
ALc. Yes.
soc. Hence just things, Alcibiades, are expedient.
ALC. So it seems,
soc. Well now, are not you the speaker of all this,
and I the questioner ?
eTTtara/xep'o?.
C AAK. ria)? au rovro Xeyeis;
Sfi. "Opa /cat CTU KOLvfj. d fxr] eTTLaraaai, yiyvw-
rd roiavra;
a/cetj Se ort oy/c irricrraaai, TrXavd irepl
waTT€p vepl oiffov OKcvaaias olada St^ttou on ovk
olada;
AAK. Ilavu ye.
Sn. noTe/aor ow atJro? Trepl ravra So^d^eis,
07TC0S XPV CTKevd^eLV, /cat TrAava, rj ra> eTriarapievip
i7TLrp€7T€LS ;
AAK. Ovrws.
to €L €V vrji TTAeoig, apa do^aL,oi,g av
D TTorepov xp'^ '^o^' oia/ca eiaco dyeiv rj e^co, /cat are
^ The " " was the handle of an oar at the side of the
tiller
stern, and was moved towards or away from the centre of
the ship.
150
ALCIBIADES I
about just and unjust, noble and base, e\-il and good,
expedient and inexpedient ? Now, is it not obvious
that your bewilderment is caused by your ignorance
of these things r
ALc. I agree.
soc. Then is it the case that when a man does not
know a thing he must needs be be\sildered in spirit
regarding that thing ?
ALC. Yes, of course.
soc. Well now, do you know in what way you can
ascend to heaven ?
ALc. On my word, not I.
soc. Is that too a kind of question about which
your judgement is bewildered ?
ALc. No, indeed.
soc. Do you know the reason, or shall I state it ?
ALC. State it.
151
; ; ;; ;
PLATO
OVK elhois TrXavcoo dv, rj rco KV^epv-qr-r] iTnrpeiJjas
av Tjdvxi'O.v dyo IS
AAK. To) KV^epvqrrj.
2n. OvK dpa TTepl d olcrda TrAat'a, dvnep
jjurj
iTTOveiSiOTog dp,a9ia;
AAK. Nat.
2n. Oy/cow oTttP' 17 TTepi rd p,eyiara, rore
KaKovpyordrr] /cat aton^t'or?^
AAK. IloAu ye.
152
ALGIBIADES I
ALC Yes.
soc. But when people think they do not know, I
suppose they hand it over to others ?
ALC To be sure.
soc. And so that kind of ignorant person makes no
mistakes in life, because they entrust such matters
to others ?
ALC Yes.
soc Who then are those who make mistakes ?
For, I take it, they cannot be those who know.
ALC No, indeed.
soc. But since it is neither those who know, nor
those of the ignorant who know that they do not
know, the only people left, I think, are those who
do not know, but think that they do ?
ALC. Yes, only those.
soc. Then this ignorance is a cause of e\ils, and
ALC. By far.
153
. ;
PLATO
2X1. Tt ovv; e;^ets jxeL^co elTrelv StKalcov re Kal
KaXcbv Kal dyadoJv Kal avix<f>ep6vTcov
AAK. Ou S^Ttt.
2n. OvKovv TTcpl ravra av (f>7js TrXavdadat;
AAK. Nai.
2n. El Se TrXava, ap' oi) StJAov e/c rcov e^nrpoadev
B oTi ou fiovov dyvoels rd fMeyiara, aAAct Kal ovk
etocu? otei awra eioevai;
AAK. KtvSuveuo).
2fl. BajSai apa, a> 'AA/ctjStaSr^, ofop' trddos ttcttov-
6as' o iyo) 6vofMdl,€LV p.ev okvu), ofMcos Be, eTreihrj
fjLovw eafiev, prjreov. dfxadta yap avvoiKels, cS
^eXnare, rfj eaxdrrj, cos 6 Xoyos oov Karr^yopeZ Kal
av aavrov' Sio /cat arreis dpa irpos rd iroXtriKd
irpiv TTaihevdrjvai. ireTTovdas Se rovro ov <jv /jlovos,
dXXd Kal ol TToXXol Tcov TTparrovrwv rd rrjaSe rijs
C 'TToXecos, ttXtjv oXiyoiv ye Kal tcrcos rov aov eTnrpoTTov
YiepiKXeovs
AAK. Aeyerai ye roi, c5 YicoKpares, ovk utto
rov avrofidrov ao<j)6s yeyovevai, aXXd ttoXXoXs Kal
ao<f)OLS avyyeyovevai, Kal HvdoKXeiSTj Kal 'Ava^-
ayopa- Kal vvv en rriXiKovros (x>v AdfiajvL avveariv
avrov rovrov eveKa.
2n. Tt ovv; 7]Br) rivd elBes ao(f)6v onovv dhvva-
rovvra TTOtrjaai, dXXov ao(f>6v dnep avros ; uyoTrep
OS eStSa^e ypdfipbara, avros re rfv ao(f)6s Kal ae
ere
430 B.C.
* An Athenian musician and sophist.
154
ALCIBIADES I
PLATO
D 2n. OvKovv Kal crv 6 Trap" eKeivov jxadcov dXXov
otos re €07];
AAK. Nai.
2fl. Kai o Kidapiarrjs 8e /cat o 7Taihorpi§r]s
(haavrojs
AAK. Yidvv ye.
2n. KoAov yap hrjirov reKfMrjpiov rovro rwv
eTnarafieviov onovv on iTTLaravrai, eTTeihdv Kal
dXXov oloi T€ cbacv (XTroSet^at iTncrrajjievov
AAK. "E/iotye SoKel.
2a. Ti ovv; ex^i-s elTreZv, Hepi/cAT^? riva eTToi-qcje
ALC. Yes.
soc. And the same holds of the harper and the
trainer ?
ALC. Certainly.
soc. For, I presume, it is a fine proof of one's
kno\\ing an}-1:hing that one knows, when one is able
to point to another man whom one has made to
know it.
ALC. I agree.
soc. Well then, can you tell me whom Pericles
made wise One
of his sons, to begin with ?
?
157
.
PLATO
AAK. 'AAAo. fxa At" ovK exo).
2n. Eter' tl ovv Btavofj Trepl aavrov; TTorepov
idv cu? vvv €X€is, t} iTTLfMeXeidv riva TTOieladai;
B AAK, i^OLvfj ^ovX-q, (5 HcoKpares, KalroL ewooj
GOV eLTTOvros /cat avyxoipcj . hoKovai yap /xot ol ra
TTJs TroAecu? Trpdrrovres e/cros oXiyojv (XTratSeurot
elvaL.
2n. Efra rt 817 rovro;
AAK. El /Aev TTOV rjaav TTeTTaihevpiivoi, ISet av rov
eTTLxeipovvTa avrois dvTaycovl^eadaL [xadovra /cat
daK-qaavra levai chs ctt' dOXrjrds' vvv 8' eTTctSr] /cat
ovTOL lSlcotlkojs e^ovTes iX'qXvOaariv inl rd ttjs
TToXecos, TL Set dcr/cetv /cat jxavOdvovTa TTpdyfiar^
C ^x^iv ; eyoj yap ev olSa on rovrcov rfj ye ^uaet
Trdvv TToXi) TTepieaofiaL.
5fl. Ba^at, otov, cS dpiare, rovr* elprjKas' c6?
dvd^tov rrjs ISeas /cat rcDr aAAcov tcDi' aot utt-
apxdvTa>v
AAK. Tt iidXiara /cat Trpo? Tt tovto Xeyeis, c5
Sco/c/sare?;
2n. 'Ayava/CTcD U77€/3 re aov /cat tou eyu,ou
epcoTos .
AAK. Tt 877;
2n. Et rj^Lcoaas rov dyoJvd aot etvai irpos rovs
ivOdSe dvdpcoTTOvs.
AAK. 'AAAa TTpos TLvas fir/v;
2fl. "A^iov TOVTO ye Kal epiadai dvhpa olojxevov
IJ,€yaX6(f)pova etvat,.
D AAK. rictj? Xiyeig; ov irpos tovtovs puoi 6 dycLv;
2n. 'AAAa Kav et rpn^prj Slcvoov Kv^epvdv
fxiXXovaav vavfxaxetv, TJpKec av aoi tojv avvvavTcov
158
I
ALCIBIADES I
159
; ;
PLATO
^eXriaTco elvai ra Kv^epvrjrLKo., 7} ravra jxkv coov
av o€iv VTrapxciv, aTre'jSAeTres' S' av els rovs tbs
aXrjdoJs avrayoiVLards , aAA' ovx tt>S" vvv els rovs
avvaycov Lards ; &v h-qTTOv vepiyeveadai ae Set
ToaovTOV, (Sore firj d^iovv dvraycovl^eadaL, dXXd
E KaTa(f)pov7j6evTas avvayatvit^eadai aoi irpos rovs
TToAefiiovs, el Sr) rep ovri ye koXov ri epyov (XTro-
hei^aadai hiavofj /cat a^tov aavrov re Koi rfjs
TToXecDS •
160
ALCIBIADES I
and had thick, close hair, very different from the wavy locks
of the Greeks.
VOL. vin M 161
; ,
PLATO
aovres oAA' ovk ap^ovres npos tovtovs
rrjv ttoXiv, —
<7€ Set, ova-nep Xeyco, ^XeTTOvra aavrov Srj d/xcXelv,
162
ALCIBIADES I
benefit.
And on this single count that notion ^ of yours
soc.
is so much to the bad.
ALC. True.
soc. Then, in the second place, observe the proba-
bility that it is false.
ALC. How so ?
soc. Is it probable that noble races should produce
better natures, or not ?
ALC. Clearly, noble races would.
soc. And will not the well-born, provided they are
well brought up, probably be perfected in virtue ?
163
PLATO
AAK. ^AvdyKrj.
2n. ^KeifjMfJbeda Srj, rots' eKeivcjov ra rj/jiercpa
avTLTidevres , Trpcorov fxev el Sokovctl (f)avXor€p(x>v
yevcjv etvai ol AaKcSacfioviajv /cat Ylepawv ^acri-
Aei?. ^ ovK "afxev cos ol jxev 'H/oa/cAeous', ol 8e
A)(^a.ip.€vovs ro 8' 'H/oa/cAeou? re yevos
cK-yovoL,
/cat TO ' A)(aiiJievovs els Ylepaea tov Alos ava^epeTai;
121 AAK. Kat yap ro rjfxerepov, d> HojKpares, els
ISivpvaaKr) , ro 8' KvpvGOLKOvs els Ata.
211. Kat yap ro rjfierepov, a> yevvale 'AA/ct-
PLaBrj, els AalSaXov, 6 Se AatSaAoj els "ll(f)aLarov
rov Alos. aAAa ra fxev rovruiv oltt avra>v dp^dfieva
^aaiXels elalv e/c ^aatXecov p-^XP^ Atos, ol p,ev
"Apyovs re /cat Aa/ceSat/zovo?, oi Se rrjs YlepalSos
TO aet, TToXXaKLS Se /cat rrjs Acnas, (Larrep /cat
vvv rjpiels Be avroi re IhicbraL /cat ot rrarepes. el
B 8e /cat rovs irpoyovovs 8eot /cat rr]v Trarplha
^vpvaaKovs emSet^at SaAa/itv'a ^ rrjv AlaKov
rov en Trporepov Atyti^av ^ Apro^ep^rj rw aep^ov,
TToaov dv otet yeXcora 6<j)Xelv ; dXX opa p,rj rov
re yevovs oyKcp eAarrca/xe^a rojv dvSpojv /cat rfj
dXXr) rpo(f)fj. ^ OVK jjad-qcraL rols re Aa/ce8at-
fiovlojv ^aaiXevcTLV d)s p.eydXa rd vrrdp^ovra, wv
at yvvaiKes hrjfJiOGLa (f)vXarrovrai vtto rdJv e(f)opcov,
OTTios els 8wa/>ttv p,rj Xddrj e^ dXXov yevop,evos o
C ^acTiXevs 7] e^ 'UpaKXeiSdJv; 6 8e Tiepacbv ro-
aovrov VTrep^dXXei, ware ou8ei9 vrro^lav e;)^et chs
e^ dXXov dv ^auiXevs yevovro rj e$ avrov- 8t6 ov
(jjpovpelrat rj ^acnXeoJS yvvr) dAA' rj vtto (f)6^ov.
164
ALCIBIADES I
165
PLATO
eTTCiBav 8e yivrjrai 6 ttois 6 irpea^vraros, ovTrep
7] o-px''^) TTpctJTOV fxev eopra.t,ovai Travreg ol ev rfj
^acriXecos, cov dv oipxj], eira et? rov aAAov xpovov
ravTTj rfj 'qfiepa jSacrtAecos' yevedXia
irdaa dvei
Kai ioprdt,ei rj 'Acta* rjucov 8e yevop,iviov, ro rov
D KcofiivSoTTOLOv, ovS* OL yeiToves (j(f)68pa tl al-
addvovrai, cL ^AXKL^idS-q. fxerd rovro rpe<j)eraL
6 TTOis, ovx VTTo yvvaLKos rpo<jiov oXiyov d^lag,
dAA' utt' evvovxcov ot dv SoKcocri rdJv nepl ^aaiXea
dptcTTOL elvaL- ols rd re dXXa TrpoareraKrai iin-
jxeXccrdat, rov yevofievov , Kai orrws KdXXiaros karai
[jirjxo.vda9ai, dvanXdrrovrag rd fxiXn) rod TratSo?
Kai Karopdovvras' Kai ravra SpdJvres €V [xeydXrj
E ri/jirj elaiv. eTTeihdv he errrereis yevcovrai ol Tral-
8e?, 6771 rovs L7T7TOVS Kai €771 rovs rovroyv 8t8a-
166
ALCIBIADES 1
168
ALCIBIADES I
169
PLATO
E oara aAAa ^oaKrifj,ara Kara MeorcrT^VTjr viyLerai'
aAAa ravra jxkv Travra ecu -x^aipeLV, )(^pvaiov 8e Kal
apyvpiov ovK eariv iv Trdcriv "EAAt^ctiv oaov iv
A.aKehai{xovL tSta* ttoAAo,? yap -qhr] yeveas ela-
epx^rat, jxev avroae ef aTTavTOiV raJv 'l^XXrjviov,
TToAAa/ct? Se Kal e/c raiv ^ap^dpiov, i^epx^Tac 8e
ovSajjioae , aAA' dTe;^^!)? Kara rov AIctwttov jjivdov,
123 oi^ rj dXwTTr]^ TTpos rov Xeovra cine, Kal rov els
AaKehaipLOva vopiiapiaros
' rd ixyq
elaiovros p.ev
rd €K€la€ rerpap.p,iva i^iovros Se ovBap,fj
SryAa,
dv Ti? tSoi" cocTTe €U XPV ^ISevai on Kal ;^puo-ai Kal
apyvpcp OL cKel TrXovanoraroi elai rcbv 'EXXt]vcov,
/cat avrdjv eKcivcov 6 ^aatXevs- e/c re ydp ra>v
roiovrcov pbeyicrraL Xijifjeig Kal rrXelurai elai rols
B ^aaiXevGLV, en 8e Kal 6 ^acnXiKos (f>6pos ovk oXiyos
ytyverai, ov reXovauv ol AaKeSaLfxovioi rots'
^aaiXevaiv. Kal rd fiev AaKehaipiovioiv cos Trpos
*EAAi]vi/coii? iiev TrXovrovs /xeyaAa, o)? Se Trpos"
rovg IlepaLKOvs Kal rov e/cetVcov ^aaiXeois ovSev
€7T€L ttot' iyoj rJKOvaa dvSpds d^iOTriarov rcbv
dva^e^TjKorcov rrapd ^aaiXea, os e(f)y] rrapeXOeiv
^oipo-v rrdw TToXXrjv Kal dyad-qv, iyyiis rjfiepr^aiav
oSov, rjv KaXelv rovs e7rt;)(ajptoi»s' ^cov-qv rrjs jSaai-
172
ALCIBIADES I
PLATO
Te)(yr). (Lv aru el aTToXeK^driar], kol rov ovofiaaros
ycveadai d7ToXei(f>9Tjcrrj ev "YiXkqai re /cat ^ap^dpois,
ov fioL SoKets ipdv d)s ousels' aAAo? aAAou.
AAK. TtVa ovv XPV '^W eTTi/ieAeiav, co Yid>Kpares,
TTOielaOai; ex^is e^rjyqaaad ai; iravros yap fidX-
Xov eoLKas dX-qOrj elprjKOTt.
—
we need to take pains all men rather badly, but
we two very badly indeed.
ALC. As to me, you are not wrong.
soc. Nor, I fear, as to myself either.
ALC. Then what can we do ?
soc. There must be no crying off or skulking, my
good friend.
ALC. No, for that would indeed be unseemly,
Socrates.
soc. It would; so let us consider in common.
175
; ; ; ; ; ; ;
PLATO
E <f>afj,€v yap Srj (Jbs apicrrot, ^ovXeaOai yeveadai. rj
yap;
AAK. Nat.
2n. TtVa dpeTrjv
AAK. A-qXov on TJvTTep ot avSpes ol ayadoi.
2n. Ot Tt ayadoi;
AAK. ArjXov on ol rrpdrTeiv to. TTpdyfiara.
2n. Ilota; dpa ra LmnKa;
AAK. Ol) S^ra.
2fi. Ila/aa Toils' lttttlkovs ydp dv fifJ-cv;
AAK. Nat.
2X1. 'AAAa ra vaurt/ca Aeyei?;
AAK. Oy.
2X1. Yiapd rovs vavnKovs ydp dv fjpiev
AAK. Nat.
2X1. 'AAAa TTota; a rives' Trpdrrovaiv;
AAK. "Arrep 'Adrjvaicov ol KaXot Kdyadoi.
125 2X1. KaAous 8e KdyaOovs Xeyeis rovs ^povip.ovs
ri rovs d(f>povas
AAK. ToVS (f)pOVLp,OVS.
2X1. OvKovv o €Kaaros ^p6vip,os , rovro dyaOos;
AAK. Nat.
2X1. "0 8e d(f)pa)V, TTOvrjpos
AAK. ydp ov
riaJS'
*Ap' ow o OKvroropos
2X1. (f)p6vLfxos fits' utto-
Srjpdrwv epyaaiav
AAK. ITavu ye.
2X1. 'Aya^o? apa ets avrd;
AAK. 'Aya^os'.
2X1. Tt 8e'; eis lp,ari(x>v epyaaiav ovk d(f>po)v 6
oKvroropos
AAK. Nat.
176
ALCIBIADES I
ALc. Yes.
soc. In what excellence ?
ALC. Clearly that which is the aim of good men.
soc. Good in what ?
ALC. Yes.
soc. Well, what sort of thing ? The business of
what men .''
ALC. Certainly.
soc. So he is good in that article ?
ALC. Good.
soc. Well now, is not the shoemaker unintelhgent
in the making of clothes ?
ALC. Yes.
PLATO
B 2n. Ka/co? apa els rovro;
AAK. Nat.
2n. '0 avTos apa rovrco ye rep Xoycp KaKos re
/cat ay ados.
AAK. Oatverat.
2n. 'H ovv Xeyets rovs dyadovs dvSpas etvai
Kal KaKovs;
AAK. Ov Srjra.
2n. 'AAAa TiVa? rrore rovs dyaOovs Xeyets;
AAK. Tovs Bvva/Jbevovs eycoye ap)(eLV ev rfj TToXei,.
2n. Ov Srjvrou Ittttcov ye;
AAK. Ov hrjra.
2n. 'AAA' dvdpcoTTcov;
AAK. Nat.
2n. ^Apa Kap,v6vr(x)v
AAK. Ov.
2X1. 'AAAo, TrXeovrwv
AAK. Ou <f}r]p,L.
ALc. Yes.
soc. Then, on this sho^\ing, the same man is both
bad and good,
ALC. Apparently.
soc. Well, can you say that good men are also
bad.?
ALC. No, indeed.
soc. But whoever do you mean by the good ?
ALC. Yes.
soc. When they are sick ?
ALC. No.
soc. Or at sea ?
ALC. Yes.
soc. Over boatswains who make use of rowers ?
179
; ; ; . ,
PLATO
AAK. Nai.
2n. AAA' avdpcjTTOiv Aeyet? ap)(^€iv avXrjrcbv
D avOptoTTOLS 'qyovfxevojv coSrjs Kal p^pw/xei^cov yopev-
rals;
AAK. Ou ST^ra.
2n. Xo/3o8i8acr/caAi/ci7 yap auTT^ y' ay;
AAK. Yidvv ye.
2n. AAAa Tt TTore Aeyet? Xpco/u.evcDi' avdpojmiiv
avdpcoTTOLS olov r elvat, dpx€iv
AAK. KotvcDvowTcor eycoye Aeyo) TroAiretas" /cat
cru[j,PaXX6vrcov Trpos dAAi^Aous', rouraiv' dpx^tv rd)v
ev rfj TToAet.
2n. Ti? ow aurrj t^ rexi^rj ; wavep dv el ae
€poifi7)v TTCtAtv ra vw 8rj, Koivcovovvrcov vavriXias
€TTiaraadaL dp^civ ris Trotet T€)(yrj;
AAK. K.vPepVTjTlK'q.
E 2n. KotvcovowTcor Se (p^rjs, cos vvv hrj iXeyero,
tLs CTTtCTTTj/XTj TTOict dp-)(eiv
AAK. "HvTre/) cry aprt eAeyes", 17 ;(opoSi8acr/caAta.
2n. Tt Se; TToXireias Koivcovovvrcov riva KaXeZs
eTTKTTrjiMriv ;
AAK. Eu^oyAi'av eycoye, cS HcoKpares
5n. Tt Se; /xcDv d^ovXta So/cet eti^ai ij rcDi' ku-
^epvrjTcov ;
AAK. Oi) 8>^Ta.
2n. 'AAA' €V^ovXia;
126 AAK. "E/tioiye 80/cer, et? ye to atp^eadai TrXeovras.
2n. KaAca? Ae'yet?. Tt 8e'; rjv av Ae'yet? eu-
^ovXiav, els ri eariv
AAK. Et? TO dfjueivov rr]v ttoXlv Stot/cetv Kal
a(x}t,eadaL.
180
ALCIBIADES I
ALc. Yes.
soc. Well, do you mean ruling over men who are
flute-players, and who lead the singing and make
use of dancers ?
ALC. No, no.
soc. Because, again, that is the chorus-teacher's
function ?
ALc. To be sure.
soc. But whatever do you mean by being able to
rule over men who make use of men ?
ALc. I mean ruling over men in the city who share in
it as fellow-citizens, and do business with each other.
ask you over again, as I did just now, what art makes
men know how to rule over fellow-sailors ?
ALC. The pilot's.
soc. And what knowledge—to repeat what was
said a —
moment ago makes them rule over their
fellow-singers ?
181
.
PLATO
Sn. "AjMcivov 8e Siot/cetrat /cat aco^crai tlvos
'TTapayiyvofievov t] dTToyiyvofievov ; wctTtep dv el
av fi€ epoLO- dfxeivov Siot/cetrai acofxa Kal aw^erai
TLVOS TTapayiyvopievov t) aTToyiyvofjievov ; etTrot/x'
AAK. Nat.
2n. Ou/couv /cat auro? avrw eKaaros;
AAK. Nat.
182
I
ALCIBIADES I
ALC. Arithmetic.
soc. And what of individuals ? Is it not the
same art ?
ALC Yes.
soc. And it makes each single person agree with
himself ?
ALC. Yes.
183
. ;
PLATO
Sn. Aio. riva 8e re-)(y7]v CKaarog avros avro)
D oiJiovoel Tvepl OTnOaixfjs Kal TT'qx^os, OTTorepov
fMel^ov; ov Blol tt^v /AerpTjri/CT^v;
AAK. Tt /XT^v;
sn. "Hv
8e 817 cry Aeyet? ofxovotav, ris ecrri /cat
77ept Tov,Kal Tt? avT7]v r€-)(yrj TrapaaKevd^et; /cat
apa T^Vep TroAet, avrr] Kal l8i.corrj, avTw re -npos
avTov Kal TTpos dXXov;
AAK. Ei/co? ye rot.
2n. Tt? ovv eari; fMrj Kafxr^s dTTOKpivofxevos,
E dAAa TTpodvfjLov elireiv.
AAK. 'Eyoj /xev ot/xat <^iXiav re Xeyew KaL o/jlo-
voiav, Trar-qp re vlov (f)iXwv opiovoet /cat
rjVTTep
ALC. Yes.
soc. And what about the balance ? Is it not the
same here too .''
ALC. It is.
185
; ;
PLATO
2n. "EiOTLV dpa to, fikv ywaiKeia, ra. 8e av^pela
IxadtjiMara Kara rov aov Xoyov.
AAK. Ilais" 8' oij;
2X1. OvK dpa ev ye rovroLS iarlv ofxovoLa
yvvai^l rrpos dvSpas.
AAK. Ov.
5fl. Oi58' dpa (j)iXia, eiTrep r) (fiiXia opbovoia rjv.
AAK. Ov ^aiverai.
2n. 'Ht dpa at yvvaiKes ra avrtbv irpdrrovaiv,
ov (jiiXovvTai VTTo rcov dvSpcov.
B AAK. OvK eOLKCV.
2n. Oi)8' dpa ol dvhpes vtto ra)V yvvaiKcov, fj
rd avToJv.
AAK. Ov.
2n. OuS' €v^ dpa ravrrj oiKovvrai at TToXeis,
orav rd avrdJv eKaarot Trpdrrojcnv
Otfiai eycoye, & TicoKpares.
AAK.
Sn. Hws Xeyecs, (j)iXias p.rj Trapovarjs, 17?
^a/xev yLyvofJLevTjs ev olKeladai rag rroXeis, dXXcus
e ov;
AAK. 'AAAa fioi SoKel Kal Kara rovro avrolg
*j)iXia eyyiyveadai, on rd avrdjv eKarepoi irpdr-
rovcriv.
C 2n. OvK dpri ye- vvv 8e Traj? o.v Xeyets; o/xo-
voiag firj iyyLyvofievrjs ^iXia eyyiyverai; rj olov
9* ofJLovoiav eyyiyveadai, chv ol p,ev laaai irepi
rovrcov, ol 8' ov;
AAK. *ASvvarov.
2n. At/caia 8e TTpdrrovaiv r^ dSiKa, orav rd avrtov
CKaarot TrpdrrcooLv
AAK. At/cata* TToJs ydp ov;
^ t5 Olympiodorus: a5 siss.
186
ALCIBIADES I
187
;
PLATO
Sn. To, hiKaia ovv Trparrovrajv iv rfj ttoXcl rcjv
TToXircbv (fjiXia ovK eyylyver ai Trpos dXX-qXovs;
AAK. 'AmyKTj av /xot SoKel elvat, (h HojKpares.
2n. TiVa ovv TTore Xeyets rrjv <j)iXiav r] ofxovoiav,
D '7T€pl •^s Set rjiJids ao(f)ovs re etvat /cat ev^ovXovg,
189
; ;
PLATO
AAK. Ov fiavOdvoj.
2n. KaAeis" Se ti x^ipog; olov haKrvXiov eanv
oTov av dXXov rd)v rod dvOpcovov (j)airjs •^ haKrvXov ;
AAK. Ov bijra.
2n. OvKovv /cat ttoBos vrrohrnxa tov avrov
rpoTTOV ;
AAK. Nat.
<2n. Kat Ifidria /cat crTpco/xara tov dWov acu/ia-
To? ofMOLOJs
B AAK. Nat.>^
2n. 'Ap' ovv orav VTTohrjfjbaTCjov eTrt/AcAco/xe^a,
Tore TToScov €7TLfj,€Xovp.e9a;
AAK. Ou Trav'i' p,av9dvoj, a) Sco/cpares'.
5n. Tt Se, cS ' AA/cij8ta87^ ; opdcos errt/xeAetcr^at
KoAets- Tt oTouow paypharos ;
TT
AAK. "Eycoye.
2fi. *Ap' ow orav nV Tt ^cXtlov iroifi, rore opOrjv
Aeyet? eTTt/AeAciav;
AAK. Nat.
2n. Tt's ow rexvT] virohripiara jSeATio) Trotet;
AAK. 2/Cl»Tt/C7^.
ALC, Yes.
soc. And like^^^se clothes and coverlets belong to
the whole body ?
ALC. Yes.
soc. Now when we take pains over our shoes, we
take pains over our feet ?
ALC. I do not quite understand, Socrates.
soc. Well, but, Alcibiades, you speak of taking
proper pains over this or that matter, do you not ?
ALC. I do.
soc. And do you call it proper pains when someone
makes a thing better ?
ALC. Yes.
soc. Then what art makes shoes better ?
ALC. Shoe-making.
soc. So by shoe-making we take pains over our
shoes ?
ALC. Yes.
soc. And over our foot too by shoe-making ? Or
by that art whereby we make feet better ?
ALC. *By that art.
soc. And is it not the same one for making our feet
as for making the whole body better ?
ALC. I think so.
soc. And is not that gymnastic .''
ALC. Certainly.
191
;
PLATO
2n. TvijbvaaTLKrj ^ikv apa ttoSo? intfieXovfieda,
aKVTiKfj 8e Tcov rov ttoSos";
AAK. Ildvv ye.
5n. Kat yvixvao-TiKfj jMev ')(eip(i>v, 8aKTvXioyXv(f)La
he Tcov TT^s" X^^P^^'
AAK. Nat.
2n. Kat yvjxvacrriKfj p,ev acoixaros, v<f>avTi,Kfj 8e
D /cat rat? aAAats tcov tou acofxaTos
AAK. riavraTTaCTt )Ltev ow.
2n. "AXXrj jLtev apa rexvrj avrov eKaarov ctti-
192
ALCIBIADES I
ALC. Impossible.
soc. Nor could we know what art makes rings
better, if we had no cognizance of a ring.
ALC. True.
VOL. viii o 1 93
. ;
PLATO
2n. Tt 8e; TiV rexvTj jSeArtco TTOtet avrov, ap'
av TTOTc yvolfiev dyvoovvres ri ttot' iafMev avroi;
129 AAK. 'ASwaror.
2fl. rioTepop ow St^ paStov rvy)(avei ro yvcovaL
eavTov, /cat tis" 171^ (f)avAog 6 rovro dvadelg ei? tov
ev Uvdol vecov, rj ^^aAcTrdv ri /cat ou;(t Travro?;
AAK. E/xot ju.eV, a> ^wKpares, 77oAAa/<ts' /Aei^
eSofe Train-OS' ett-ai, TroAAaKis' 8e 7ray;)(aAe7rov
2n. AAA', a> 'AAki^iciStj, etVe pqhiov eire p.rj
eariv, oficos ye rfpuv c58' e'x^''' yvovTes ju-ev aiVo
ra;^ av yvoirjfiev ttjv eTTifxeXeiav r]p,a)v avroJv,
ayvoovvTcg Be ovk dv ttotc.
AAK. "EoTi raura.
B 2n. ^€p€ 817, TtV av rpoTTov evpeOeit] avro
ravTo; ovtco fxkv yap dv rd^ €vpoi,p,€v ri ttot'
eapbev avroi, rovrov he en ovres ev dyvoia dSvvaroi
TTOV.
AAK. ^OpddJs Xeyeis-
2n. 'E;(e ovv irpos Atos". tw SiaAeyei av vvv
dXXo TL T] ifioC;
AAK. Nat.
2n. OvKovv /cat eycL) CTot;
AAK. Nat.
2n. ^ojKpdTTjs dpa iarlv 6 StaAeyd/xevo?;
AAK. riavu ye.
2fl. 'AA/ct^taSi^s" 8e d a/coucuv;
AAK. Nat.
2n. Oy/cow Adyo) StaAe'yerat d SoJ/cparT^S";
C AAK. Tt /AT^v;
can.
ALC. That is so.
ALC. Yes.
soc. And I in turn to you ?
ALC. Yes.
soc. Then the talker is Socrates }
ALC. To be sure.
soc. And the hearer, Alcibiades .^
ALC. Yes.
soc. And Socrates uses speech in talking .''
ALC. Of course.
behind the shifting objects of sense related to it through its
influence or impress. Cf. below, 130 d.
; ; ; ,
PLATO
2n. To 8e SiaXeyeadai /cat ro Xoyw ;(pryo-^ai
AAK. Nat.
2n. ToOro roivvv aprLwg -qpwrcov, el 6 xP^P'^vos
D /cat (L ;^jO'^Tat det So/cet ercpov elvai.
AAK. Ao/cet.
2X1. Tt OVV (j>tx)p,€V TOV aKVTOTOpbOV ; Tep,V€lV
opydvoLS fjiovov rj /cat ;\;epcrtV;
AAK. Kat ;^epo-tV.
2n. ^prjraL dpa /cat ravrais
AAK. Nat.
2n. *H Kat rot? 6(f)daXp,olg ;^/Dco/xevos' okvto-
rop,€l;
AAK. Nat.
2n. Toj^ 8e ;^pa)/>tevoj' /cat oi? ;\;/)^Tat erepa o/ao-
Aoyou/xev;
AAK. Nat.
2fl. "Ere/joi/ apa aKuroT6p,os /cat KLdapLarrjs
E X^^P^^ '^^^ 6(f)6aXp,cbv ots" ipydt^ovrai
\9Q
ALGIBIADES I
ALC. Of course.
soc. And in thesame way what the harper uses
in harping will be different from the harper himself ?
ALC. Yes.
soc. Well then, that what I was asking just
is
197
; ; ;
PLATO
AAK. OatVerai.
2n. OvKovv Kal navrl ra> CTco/xart -^prjraL
dvdpojTTOs
AAK. Yidvv ye.
2n. "Ere/aov 8' t^p' to re xP^^H'^^o^ k^^I' 4> XRW^'-'
AAK. Nat.
2n. "Erepot' apa dvdpcoTTos eart rod aiajj-aros
rov eavrov;
AAK. "Eoi/cev'.
2n. Ti ttot' ow o dvdpcoTTos
AAK. OuK e;!^aj Aeyetv.
2n. "Ep^ets' P'ev ovv, on ye ro tco acojJiaTL XP^'
[xevov.
AAK. Nat.
130 2n. '^H ovv aAAo n ;^p7)Tat ayroi ^ i^^XV >
AAK. Ou/c aAAo.
sn. OvKovv dpxovaa;
AAK. Nat.
2n. Kai /X'i7v rdSe ye oi/nat ovheva dv aAAcL)? otTj-
OrjvaL.
AAK. To TToZov
2n. Mt] oj) rpiojv ev ye n elvai rov dvOpcorrov.
AAK. TtVcor;
2n. ^y^''?'^ "^ acofia r} avvafji(f)6r€pov, ro oXov
Tovro .
AAK. Tt /XTyp';
198
ALCIBIADES I
ALC. Apparently.
soc. And man uses his whole body too ?
ALC. To be sure.
soc. And we said that the user and what he uses
are different ?
ALC. Yes.
soc. So man is different from his own body ?
ALC. It must,
soc. And ruler ?
ALC. Yes.
soc. Now, here is a remark from which no one, I
ALC. By no means.
soc. Because we have said that it is ruled.
199
; ,
PLATO
AAK. Nat.
2n. OvK av 817 rovTO ye etTj o ^i^Toy/xet'.
AAK. Ov/c eoLKev.
2n. 'AAA' apa TO crvvaiJi<f>6r€pov rov awjJiaTOS
dpx^i', xal ecTTt Srj tovto dvdpoiTTos
AAK. "Ictcds' hi]ra.
2n. riavTCDv ye rjKiara' {jltj yap avvap)(ovTOS rov
1 C/. 129 B.
200
ALCIBIADES I
ALc. Yes.
soc. Then that cannot be what we are seeking.
ALC. It seems not.
soc. Well then, does the combination of the two
rule the body, so thatwe are to regard this as man ?
ALC. Perhaps it is.
soc. The unhkehest thing in the world for if one :
201
PLATO
ffe TTpoao^iiXeiv aAArjAots' rot? Xoyois ;^p6u/x€V0U?
rr] ifivxfj TTpos r-i]v ifjvxy]v;
202
ALCIBIADES I
soul.
ALC. I beheve so.
soc. Then he who enjoins a knowledge of oneself
bids us become acquainted ^\ith the soul.
ALC. So it seems.
soc. And anyone who gets to know something
belonging to the body knows the things that are his,
but not himself.
ALC. That is so.
soc. Then no physician, in so far as he is a physician,
knows himself, nor does any trainer, in so far as he is
a trainer,
ALC. It seems not.
soc. And farmers, and craftsmen generally, are
far from knowing themselves. For these people, it
would seem, do not even know their ovm things, but
only things still niore remote than their own things,
in respect of the arts which they follow since they ;
203
PLATO
2n. OvKovv ttolXlv ogtls av acofia depavevei, ra
iavrov oAA' ovx avrov OepaTrevet;
AAK. KtvSyveyet.
2n. "Oaris 8e ye to. )(^p-qpLaTa, ovd* iavrov ovre
C TO. iavrov, aAA' ert TToppcorepco rwv iavrov;
AAK. "E/Ltotye So/cet.
2n. Oi) TO, avrov dpa en rrparrei 6 )(prjp,ariarr]s •
AAK. ^OpB(x)S.
2n. El apa ris yeyovev ipaarrjs rod 'AXkl-
jStaSou aiojjiaros, ovk 'AA/ci^taSou rjpdadrj, dAAa
TtP'o? Toii' ^AXkl^lolSov.
AAK. ^AXrjOrj Aeyei?.
2n. "Oo-Ti? 8e crou t^s" ^^XV^ ^P9->
AAK. ^AvdyKrj <f)aiv€raL ck rov Xoyov.
2n. Ou/cow o /Ltev Tou acofxarog aov epcov,
eXrjXvdoroJV.
AAK. EJ5 ye TTOioiv, tS Sco/c/aare?* /cai /iT7 (xtt-
eA^oi?.
2n. UpoOvfxov roivvv on KdXXiaros etvat.
AAK. 'AAAd TrpodvfxnjaofxaL.
2n. *n? OUTO) ye aoi ix^f ovr^ iyived' , c5?
ALC. Apparently.
soc. Whereas he who loves your soul \\i\\ not quit
you so long as it makes for what is better }
ALC. So it seems.
soc. And I am he who does not quit you, but
remains with you when your body's prime is over,
and the rest have departed.
ALC. Yes, and I am glad of it, Socrates, and hope
you Mill not go.
soc. Then you must endeavour to be as handsome
as you can.
ALC. Well, I shall endeavour.
soc. You see how you stand :Alcibiades, the son
of Cleinias, it seems, neither had nor has any lover
205
PLATO
dAA' rj €is fiovog, /cat ovrog ayaTTTjTos', TiajKpdrrjs 6
Hoi(j)poviaKov Kol ^aLvaperrjg.
AAK. 'AXrjdrj.
2n. OvKovv €(f>7]a6a aynKpov <j)6i]vai /xe npoaeX-
Oovra aoL, Trporepos civ fioi TrpoaeXdelv, ^ov-
iirel
Xojxevos TTvdiadai, hi 6 ri fiovos ovk dTrepxofiai;
AAK. ^Hi' yap ovTcos-
2X1. TovTO rolvvv a'inov, on fxovos epaarrjs rjv
ALC. What is it }
207
;
PLATO
C 2n. Kat /xeTO. tovto Stj on Trjs *pvx^^ eTnfxeXrj-
reov Kal els tovto fiXeiTTeov.
AAK. AryAov.
2n. TiCo/JLOLTCov 8e Kal )(pT]yi.a.T(tiV Trjv emyiiXeiav
CTepois TTapaSoTeov.
AAK. Tt fxrjv;
2n. Ttv ovv av TpoTTOv yvolrjfMCi' avTO^ ivap-
yeffrara; CTretS?} tovto yvovTes, <Ls eoLKev, Kal
Tjfids avTovs yvoiooixeda. dpa npos Oc'jov ev
XeyovTos ov vvv hrj €p,vi]adr]p.€V tov AeA^iKoi;
ypd/JifiaTos ov crvvLe/Jiev;
AAK. To TTOLOV Tt Siavoovjxevo? Ae'yeis", co Scti-
KpaT€s;
D 2n. 'Eyoj aoL ^pdaio, 6 ye VTTOTrrevoj Xeyeiv Kal
(Tvp.^ovXeveLV rjixlv tovto to ypafifia. KLvBvvevet
yap ovSe TToXXaxov eii'at TTapdhetyp,a avTov, oAAa
Kara ttjv oj/tiv p,6vov.
AAK. no)? TOVTO Xeyeis;
2n. S/coTTei /cat av. el tj/jlcov tco o/x/xari axrirep
avdpojTTW avfx^ovXevov etrrev Ihe aavTov, ttcDs av
V7TeXa^op.ev tl Trapaivelv ; dpa ov-)(l et? tovto
^XeTTetv, els o ^XeTTCDV 6 6(f>6aX[M6s ejxeXXev avTov
ISelv;
AAK. At^Aoi^.
2n. ^vvoajfiev 8t], eis tl ^XeTTOVTes twv ovtcjov
E €K€Lv6 Te opcvfMev dfia av Kal 'qp.ds avTovs
AAK. ArjXov §7^, d> YiWKpares, otl els KaTonTpd
T€ Kal ra ToiavTa.
2n. ^Opd(x)S Xeyeis. ovkovv Kal toj 6(f>0aXpLO)
(h opcofxev eveoTL <tl>^ tcov toiovtcov;
ALC. Clearly.
soc. Then let us think what object there is any-
where, by looking at which we can see both it and
ourselves.
ALC. Why, clearly, Socrates, mirrors and things of
that sort.
soc. Quite right. And there is also something
of that sort in the eye that we see with .''
ALC. To be siu-e.
2 T. add. F. \. Wolf.
PLATO
2n. ^KvvevorjKas ovv on rod e/x^SAeVovros' et?
rov 6(f)6aXiji6v TO TrpoacoTTOv c/x^atverai iv rfj rod
133 KaravTiKpv oifjei wanep iv KaroTTTpw, o Srj /cat
Koprjv KaXovfjiev, ethcoXov 6v rov ip-^XerrovTos n
AAK. 'AXrjdrj XeycLs.
2n. ^0(f>6aXp.6s oipa o(f)daX[ji,6v de(x)p.€vos, koI
ip.pXe7Ta)v els rovro OTrep ^eXnarov avrov /cat (S
iariv ;
AAK. OvK €XOp.€V.
2n. Tw deo) dpa rovr eoiKev avrrjs, Kai ris eis"
* The Greek Kdpi] and the Latin pupilla both meant " little
210
ALCIBIADES I
presume, is sight.
ALC. That is so.
soc. And if the soul too, my dear Alcibiades, is to
know herself, she must surely look at a soul, and
especially at that region of it in which occurs the
—
virtue of a soul wisdom, and at any other part of
a soul which resembles this .''
211
;
PLATO
rovTO pXeTTCov /cat ttoLv to deiov yuovs, [deov re Kal
(f)p6vrjaiv] ,^ ovTOj /cat iavrov av yvoL-q jLtaAtara.
AAK. OatVerat.
2n. To Se yiyvtoaKciv avrov chiioXoyovixev aco-
(fypoavvrjv etrai;
AAK. Ilav'i' ye.
2n. *Ap' ow {jbTj yiyvuxjKovres rjfJids avTOVS
fji-qhe acj^poves ovres SwaL/jueO^ dv etSeVat ra
r)iJ,€T€pa avraJv /ca/ca re /cat dyadd;
AAK. Kat Tra)? av to£;to yevotro, o) TiiOKpares
D Sfl. 'ASwaroi/ yap taco? aot ^aiverai p.r] yiyviL-
OKOvra AA/ctjStaSr^v ra 'AA/ctjSta8oy ytyvcua/ceiv ort
AA/cijStaSoy eariv.
AAK. 'ASwarov fjievTOL vrj Ata.
2n. Oi)S' a/3a to. rjfjberepa ort rjiMerepa, el /atjS'
T^/xa?ayrou?;
AAK. ncD? ydp;
2n. Et 8' apa fJbrjSe^ rd rjnerepa, ovSe rd rcbv
Tjfjierepayv ;
AAK. Ov (j)aiverai.
2n. OvK dpa TTOUV tl opdms (hp,oXoyovp,ev ofXoXo-
yovvreg dpri elvai nvag, ot eavrovs fiev ou yiy-
vutaKovai, rd Se eaurcov, dXXovs 8e rd rcov eavriov.
eoiKe ydp vdvra ravra elvai /cartSetr evos re /cat
1 Above, 131 B.
212
ALCIBIADES I
213
. ;
PLATO
2n. OvKovv el ra tcov dXXcov, /cat rd rcov TToXecov
ayvorjaei.
AAK. ^AvdyKYj.
2n. OvK dp' dv yevoLTo 6 tolovtos dvrjp ttoXl-
Tl/COS".
AAK. Ou Srjra.
2n. Ov firjv ou8' OLKovofMiKos ye.
134 AAK. Ov Srjra.
2n. OuSe eiorerat o ri Trpdrrei..
AAK. Ou ydp ow.
2n. *0 Se /LiT^ €i8ct>s" ovx dpLaprrjaeTaL
AAK. ndyy ye.
5n. 'E^a/Aa/aTavcDV 8e oi) KaKcos irpd^ei iSt'a re
/cai hrjixocria;
AAK. ricu? 8' ou;
2fl. Ka/coJS" 8e TTparrwv ovk ddXios;
AAK. ll(f)6hpa ye.
2n. Tt 8' ots" OTTOS' TT/adrret;
AAK. Kat OUTOt.
2n. Ou/c dpa olov re, idv p.ri ti? aoj(f)poiv /cat
dya^o? 27> evSatjjiova eivat.
AAK. Oj);^ ofdv re.
B 2n. Oc dpa /ca/cot tcDv dvdpcjTTCov dOXioi.
AAK. ll(f>6hpa ye.
2n. Ou/c dpa oj3S' o TrAouTT^CTas' d^AtoTTyTOS'
dTTaAAdTTerai, dAA' d aco^povqaas
AAK. CJatVerat.
2n. Ou/c dpa Tet;)(d)v ou86 rpi'qpoiv ovhe veojpicov
Seovrai at TrdAets", tS 'AA/ct^tdSry, et p,eXXovaLv
evSaifMoviqaeLV, ovBe TrXiqdovs ov^e jxeyedovs dvev
dperrjs.
AAK. Oi) jJievroL.
214
ALCIBIADES I
axjc. To be sure.
soc. And when he makes mistakes, will he not do
ill both in private and in pubhc .''
ALC. Of course.
soc. And doing iU he will be wretched ?
215
. ; . ; .
PLATO
2n. Et 8r) [xeXXeis ra rrjs noXeois TTpd^etv opdcos
Kal KaXojs, dperrjs crot fieraSoreov rots TroAtrat?.
AAK. IloJs yap ov
C 2n. AwatTo 8' dv tls /zeraStSdvat o ^-i^
^X*'*'
AAK. Kat TTcDs";
2n. Avro) apa aol irpcorov KTTjTeov dperi^v, Kal
aAAo) og fxeXXei p,rj ISia [xovov avrov re /cat ru>v
avTov dp^eiv Kal eTTLfieX-qcreaOaL, dXXd TToXeoJS Kal
ruiv rrjs TToXeojs.
AAK. AXrjdij Xeyeis.
5n. OvK dpa i^ovmav aoi oi)S' dp)(r]v rrapa-
GKevaareov aavro) Troieiv 6 tl dv ^ovXtj, ovbe rfj
TToAei, aAAd SiKaioavvTjv kol aco(j>poavvriv
AAK. Waiver at.
D 2n. AtKaloJS fM€v yap Trpdrrovres Kal aco(f)p6va)S
av re Kal -q ttoXcs d€0(f>i,XdJs TTpd^ere.
AAK. Ei/cds" ye.
Sn. Kat OTT€p ye ev rols Trpocrdev iXeyofxev, els ro
delov Kat XafMnpov opdjvres irpd^ere.
AAK. OatVerat.
2n. AAAo. p^rjv evravdd ye ^Xenovres vp,ds re
avrovs Kal rd vfierepa dyadd Karoipecrde Kal
yvcoaeade
AAK. Nat.
2fl. OvKovv opddJs re Kal ev npd^ere
AAK. Nat.
E 2n. AAAd jJLTjv ovr oj ye npdrrovras Vfids edeXco
eyyvijaaadai iq p,r]V evSaiixovqaetv
AAK. Aa^aXrjS yap el eyyvrjr'qs.
sn. ASlkojs 8e Trpdrrovres, els ro ddeov Kal ro
(TKoreivov ^XeTTOvres , cos rd elKora, 6p.oLa rovrois
TTpd^ere dyvoovvres vfids avrovs.
216
ALCIBIADES I
ALC. Yes.
soc. Well now, if you act in this way, I am ready
to warrant that you must be happy.
ALC. And I can rely on your warranty.
soc. But if you act unjustly, with your eyes on the
godless and dark, the probability is that your acts will
resemble these through your ignorance of yourselves,
217
; ; ;
PLATO
AAK. "EiOlK€V.
2n. ^0.1 yap dv, w ^iXe 'AA/ci^ta8rj, i^ovaia
fiev ri TTOLelv o jSouAerat, vovv 8e /xt] ^X0> '^^ '^^ cIkos
av/jL^aLveiv, IhiiOTr^ •^ /cat TroAet; olov voaovvn
i^ovaias ovar]s Spdv o ^ovXerat, vovv larpiKov p.r)
135 ^X°^'^''> TvpawovvTL Be cos firjSe €7tl7tXt]ttol tls
avra>, ri to ovfi^rjcrofievov ; dp" ovx, u)S to cIkos,
8La<j)9aprjvaL to crcD/xa;
AAK. "AX-qdrj XeyeLS.
2n. Tt S' iv vrjt, el Tip e^ovaia elrj TTOieiv o SoKet,
vov Te Kai apeTTJs KvPepvrjTiKrjg ioTeprjp.evo),
Kadopas d dv avp,^aLrj avTcp re /cat rot? ovvvavTaLS
AAK. "Kycoye, otl ye diroXoivTo rravres dv.
5n. OvKovv ojaavTCxis ev TrdAet re /cat Trdoais
ap)(aLs /cat e^ovaiais dnoXeLTTop^evais dpeTrjs eTrerai
g TO KaKcJs TTpaTTeiv
AAK. "AvdyK-q.
2n. OvK dpa Tvpavviha XP1> ^ dpicrre 'AA/ci-
^idS-q, TTapaoKevd^eadai ovd" avTcp ovTe rij TToXei,
el /xeAAere evbaipLOvetv , dAA' dpeT'^v.
AAK. 'AXr^drj Xeyeis.
2n. Uplv 8e ye dpeTTjv ^xeiv, to dpx^adai,
dfieivov VTTO Tov ^eXriovos ^ to dp^eiv dvBpi, ov
p,6vov TraiSt.
AAK. C>atVeTat.
2n. OvKovv TO ye dp-eivov /cat KaXXiov;
AAK. Nat.
2n. To 8c KaXXiov TTpeTTOiheoTepov
AAK. naJ? 8' ov;
C 2n. npeWt apa TUi /ca/co) 8ouAei;€«'* dp.eivov
yap.
218
ALGIBIADES I
ALC. It must.
soc. Then it is not despotic power, my admirable
Alcibiades, that you ought to secure either to your-
self or to the state, if you would be happy, but \irtue.
ALC. That is true.
soc. And before getting ^^rtue, to be governed
by a superior is better than to govern, for a man as
well as a child.
ALC. Apparently.
soc. And the better is also nobler ?
ALC. Yes.
soc. And the nobler more becoming ?
ALC. Of course.
soc. Then it becomes a bad man to be a slave,
since it is better.
219
.
PLATO
AAK. Nat.
2n. AovXonpeTreg apa rj /ca/cta.
AAK. OatVerat.
2n. 'EAcu^epoTrpeTres' Se t] ape-n^.
AAK. Nat.
2n. Oi)/<:ow (fievyeiv XPV> ^ eralpe, ttjv SouAo-
TrpeVetav;
AAK. MaAtCTTCt ye, cS ScoK-pares".
2n. Alo-ddvr) Se vw 1760? ^X^^^ > iXevOepo-
irpeTTCJS y] ov;
AAK. AoKO) jxoL /cat fidXa a(f>6hpa aladdveadai.
2n. OtCT^a oi)v, TTOJ? a7TO(f>ev^rj rovro to vrept ere
220
ALCIBIADES 1
ALC. Yes.
soc. So vice is a thing that becomes a slave.
ALC. Apparently.
soc. And virtue becomes a free man.
ALC. Yes.
soc. And we should shun, my good friend, all
slavishness ?
ALC. I do.
soc. How ?
222
ALCIBIADES I
223
ALCIBIADES II
VOL. VIII
—
INTRODUCTION TO ALCIBIADES II
AAKIBIAAHS AETTEP02
[h nEPI nP02ETXH2- MAIETTIKO5]
228
ALCIBIADES II
[or on prayer : " obstetric "]
CHARACTERS
SOCHATES, AlCIBIADES
PLATO
vUls' i^ov avrcp rcov Trapovrcov avrco KaKcjv aTTO-
rpoTTrjv rtva ev^aadai, erepa Trpog roXs VTrapxovuL
Karripdro' roiyapovv ravrd re i^ereXdad-q, kul
€K rovrcxiv aAAa ttoAAo, koL heiva, a n Set Kad
eKaara. Xiyeiv
AAK. 'AAAa ari) /xeV, a) HcoKpares, fxaivofMcvov
dvOpojTTOV elprjKa'S' errel ris dv aoi boKel roXfirjaai
vyiaivcov Toiavr' ev^aadai;
2n. To jxaivecrdai dpa vrrevavrtov aoi boKcl rco
<j)poveZv;
AAK. Yidvv fJ,€V ovv.
D 2n. "A(f>pov€s Be /cat (f)p6vLp,oc Bokovglv dvdpco-
TTOL elvai TLveg aoi;
AAK. Etvai [xevroi.
2n. ^epe Stj, eTTiaKeifjiopieda rives tror eiatv
ovroi. on p.ev yap elai rives, (hfJioXoyr^rai, d^poves
re KOI <j>p6vip,oi, KOI jjiaivopievoi erepoi.
AAK. '
Q.p,oX6yrjrai ydp.
Zn. "Ert Be vyiaivovres elai rives;
AAK. Kid IV.
2n. OvKovv Kal dadevovvres erepoi;
139 AAK. Wdvv ye.
Sn. OvKovv ovx oi avroi;
AAK. Ov ydp.
2n. ^Ap' ovv /cat erepoi rives eiaiv, ol [x-qBerepa
rovrcov TreTTovQaaiv
AAK. Ov Brjra.
2n. ^AvdyKT] ydp earlv dvdpanrov ovra r) voaeiv
iq jxri voaeiv.
AAK. "E/Aotye 8o/cet.
230
ALCIBIADES II
231
; ;
PLATO
2fl. Tt he; irepi <f)povT]a€a)s Kal a(f)pocrvvr]s
dpa ye rr)v avrrjv ep^et? av yva)fj,rjv^;
AAK. Ilcos XeycLS
2n. Et BoKel aoi olov re elvai rj (f)p6vi,fjbov r)
AAK. "Eycoye.
2fl. OvKovv Koi fiTjSev etvai Bid fieaov rpirov ttcx-
ALC. By no means.
soc. Then it looks as though unwisdom and mad-
ness were the same.
ALC. Yes, apparently.
soc. So we shall be right, Alcibiades, in saying
that all unwise persons are mad for example, such ;
PLATO
D Tcov fjLaLvojjbevctJV 7ToXiT€VOfievovs , Kal ovK av TTaiO-
fxevovs Kat Kal airep eloidaaiv ol
^aAAo/xevous",
fJiaivofjievoL SiaTrpdrreadaL, TToXai hri Slktiv SeStu-
Kevat; aAA opa, a» /xaKapte, [xrj ovx ovru) ravr
^
Cf. Homer, //. x. 224 trvv re dv' epxopi^vw, Kal re wp6 5
Tov iforjaev ottttw? K^pdos irj, " if two go along together, then
one marks before the other how advantage may be had."
234
ALCIBIADES II
ALC. Yes.
soc. Andis every disease also ophthalmia ?
to my meaning.
soc. Well, if you will attend to me," two together
"^
will be searching, and so mayhap we shall find what
we seek.
ALC. Nay, but I am attending, Socrates, to the
best of my power.
soc. Then we have admitted that while every
ophthalmia is a disease, every disease, on the other
hand, is not ophthalmia ?
235
.
PLATO
AAK. '
Q.fMoXoyqdr)
2n.Kat opdcog ye fjuot 80/cet o/JLoXoyrjBrjvaL.
/cat yap ol TTVperrovres Travres vocrovcriv, ov fxevrot,
OL voaovvres iravres TTvperrovaiv ovSe Trohaypcoaiv
B ovoe ye 6(/)6aXfj,La)aLv, oljxaf dAAa voao's puev ttolv
TO TOLOvrov eari, hiaj)epeiv he (f)acnv ovs Srj /ca-
Aovp.€V larpovs rrjv aTtepyaaiav avrajv. ov yap iraaai
ovre opLOiai ovre o/xotca? hiaTrpdrrovTai, dAAa
Kara Tqv avrrjs hvvapnv eKaaTT]- voaot puevroL
TTaaai eiatv. coairep SrjpLLOvpyovs TLvas inroXap,-
^dvojjiev' ^ ov;
AAK. Haw pbev ovv.
2n. OvKovv Tovs (jKVToropiovs /cat reKTOvas /cat
avSptavTOTTOtovs erepovs irapLTrX-qdels, ovs ri
/cat
Set /ca^' eKaora Xeyeiv ; €)(ovol S' ovv 8teiA7j<^oTes"
C 8r)p,LovpyLas P'€pT}, /cat Trdvres ovroi elai SrjpbLovpyoL,
ov pievTOL eicrt reKTOves ye ouSe aKvroropLoi ou8'
avopiavroTToioi, ol avpLTravres elat, hiqpLiovpyoi.
AAK. Ov Srjra.
2n. OuTCt)? piev roivvv /cat r7]v d(/)po<TVvr)v 8t-
eLXrjtjiOTes elai, /cat rovs p-ev TrXeZoTov avrrjs p^pos
exovras p.aLvop,evovs KaXovp,ev, rovs 8' oXiyov
eXarrov riXtdlovs re /cat ep.^povT'^rovs' ol 8e ev
ev^rjp^ordrois ovopbaai ^ovXopevoi Karovopbd^eiv
ol p.ev p,eyaXoipvxovs , ol 8e einjOets, erepoL he
D UKdKovs Kat aTTeipovs /cat eveovs' evp-r^aeig he
/cat erepa ttoAAo. dval,r]Ta)v ovopara. Trdvra he
ravra d(j>poavvri eari, hia^epei he, waTrep Te^vr]
''
^ dwepyaaia here seems to be used for "effect produced
instead of its usual meaning, " fully effecting," " completion."
236
—
ALCIBIADES II
ALC. We have.
soc. our admission seems to me quite right.
And
For even^one in a fever is sick, but yet not everyone
who is sick has a fever or the gout or ophthalmia, I
take it thougli everytliing of the sort is a disease,
;
—
but differs to quote those whom we call doctors
in its manifestation.^ For they are not all aUke, nor
of hke effect, but each works according to its own
faculty, and yet all are diseases. In the same
way, we conceive of some men as artisans, do
we not ?
ALC. Certainly.
That is, cobblers and carpenters and stat-
soc.
uaries and a host of others, whona we need not
mention in particular but any way, they have their
;
ifyou look for more. But all these things are un-
wisdom, though they differ, as we observed that one
PLATO
r€)(yrjs rjntv Kar€<j)aivero /cat voaos voaov ^ ttcDs"
aoL hoK€t;
AAK. 'E/iOt jJikv ovrcDs.
2n. OvKovv oltt' €Keivov tto-Xlv eTTaveXOcofxev
^v yap Stjttov /cat iv o.p)(fj rov Xoyov, aKeiniov
eXvai Tovs d(f)povds re /cat (f>povifJi,ovs , rives ttot'
elaiv. (LnoXoyrjro yap elvai rivas' rj yap ov;
AAK. Nat, ojjxoXoyrjraL.
E 2n. 'Ap' ovv rovrovs ^povijMOVS vrroXafX^dveis,
OL dv elScbatv arra Set irparreiv /cat Xeyeiv
AAK. "Kycoye.
2fl. " A<j)povas Se norepovs ; dpd ye rovs /X7]8e-
Tepa rovrcov elSorag;
AAK. Tom-ou?.
2X1. OvKovv ol ye fxrj eiSoreg piTqherepa rovrcov
Xiqaovcnv avrovs /cat Xeyovres /cat Trpdrrovres
arra jxtj Set;
AAK. <I>atVeTat.
2n. Tovrcov {xevroi eXeyov, co 'AA/ct^taST^, /cat
141 rov OISlttovv elvai rcov dvdpcoTTCov evprjoeis S'
en /cat rd)v vvv ttoXXovs ovk opyfj Kexp'TjP-^vovs,
(ZaTTep eKelvov, ovh oloixevovs /ca/ca a<f)iatv ev)(e-
adai, dXX dyadd. eKelvos p-ev coanep ovS rjvx^ro,
ov8' diero' erepoL Se rives eiaiv oi ravavria rovrcov
ireTTOvdaaiv. eyd) fiev yap oifiai ae irpajrov, ei
aoi yev6p.evos 6 deos Tvpos ov rvy^dveis
ep,(f)avrjs
7Topev6p,evos, epcori^aeie, Trpiv oriovv ev^aadai ae,
el e^apKeaei aoi rvpavvov yeveadai rrjs ^ Adrjvaiwv
TToXeoJS' el Se rovro (fjavXov Tjyqaaio /cat p,r] p^eya
ri, rrpoadeif] /cat ndvrcov rcov 'E,XXt]vcov' el Se' ere
B opcLy] en eXarrov SoKovvra exetr, et p-rj /cat Traarjs
EvpcoTTrjs VTToaraiT] aoi, /cat rovro p,r] p,ovov vrro-
238
ALCIBIADES II
ALC. Apparently.
soc. Well, just such a person, as I was saying,
Alcibiades, was Oedipus and even in our time you
;
239
PLATO
araLTj, <dAA'>^ av9r]fjb€p6v aov ^ovXofjievov a>9
TTavras aladrjoeadai, otl 'AA/ci^taSi^? o KXeiviov
Tvpavvos ianv avrov olfxai av ae dmeuaL TT€pi-)(aprj
yevo/xevovy co? tcov pLeyicrrcov ayadcbv KeKvprjKora.
AAK. EycL) fxev oljjiat, c5 HwKpares, kolv aXKov
ovTLVovv, eiTTep TOLavra avfx^aLr] avrco.
C 2X1. AAAa fxevroi avri ye rrjg arjs 4'^XV^ oi)8'
av TTjv TravTcov 'EAAtJi^ojv re /cat ^ap^dpojv x^po-^ t^
Kai TvpavviSa ^ovXrjdelrjs aoc yeveadai.
AAK. OvK ot/xai eycoye. TrtD? yap dv, fXTjOev ye
TL pbeXXoiv avTois ;^/D7ycrecr^at;
2n. Tt S el /xeAAoi? KaKcbs re /cat ^Xa^epcog
XP^ctBoll; oj3S' dv ovtoj<^;
AAK. Ov hrjra.
2n. Opas ovv d)S OVK da^aXes ovre to, SiSo-
ixeva elKji Sex^adai ye ovre avrov evx^(^do.L yeve-
adat, e'l ye ris ^Xdirreadai [xeXXoi Sta ravra rj ro
napdrrav rod ^iov dTraXXayrjvai ttoAAou? S' av
.
some to this very day are exiles from our city, while
others have lost their hves. And even those who are
deemed to be faring best have not only gone through
many dangers and terrors in holding their command,
but on returning home have continued to be as sorely
besieged by informers as they were by the enemy,
so that some of them Avished to heaven that they
had been anything but commanders rather than have
held such appointments. Of course, if these dangers
and toils were conducive to our advantage, there
would be some reason for them ; but the case is
quite the contrary. And you will find it is just the
same in regard to children some people have been
:
243
PLATO
fidXXov ^ (h^eXel, dXXa Kov ev^aivro av yeveadac,
et TO) fir] TTapovra rvyxoLvei' oXlyov Se eTnaxovres
ivloTC 7TaXLV(x}hovaLV, dvcvxof^^vot, drr' dv to
irpaJTOV ev^covrai. iyd) jxev oitv aTTopcb, {MT} cd?
dXrjBcos p.driqv Qeovs dvdpcoTTOL alriiovTaL, eg
€K€LVOJV cl)dfX€VOI, KTaKTCt a(f)l,GiV civaf ol he Kttt aVTOL
a(f)fjaLV €LT€ draadaXLaiatv elre d(j)poGVvai<s XPV
E eLTTelv, VTTep puopov aAye' exovcn, KLvSvvevet yovv, cb
ALCIBIADES II
1
Cf. Homer, Od. i. 32. *
Cf. Anth. Pal. x. 108.
21-5
PLATO
2fl. AAA* lgcjos, & ^eXricrre, ^a'liq dv Tt? avi^p,
OS e/Jiov T€ /cat gov aocf)a)T€pos wv rvy)(avoL, ovk
opdcos rjfids Aeyeiv, ovrcos ^iK-fj tpeyovras dyvoiav,
C €t ye [Jbr] Trpoadelrjpiev rrjv eanv Jjv re dyvoiav /cat
eariv ois /cat e)(ovaL ttcjs ayadov, (MOTrep e/cetvot?
KaKOV.
AAK. Ucos Aeyets"; ecrrt yap otlovv 7rpdyp,a
oro) Srj oTTCoaovv e^ovri dp^eivov dyvoelv r] yiyvoi-
aK€iv;
2n. "E/xoiye So/cet* aol 8' ou;
AAK. Oj3 fM€VTOL fj,d Ata.
2n. 'AAAo. jjLTjv ou8' iK€Lv6 GOV Karayvii>GOfj,at,
edeXetv dv oe Trpos rrjV eavrov ixrfrepa SiaTreTTpd^dai,
direp OpeGTTjv ^aat /cat rov 'AA/c/xecuva /cat et
D §''7 Ttp'es' aAAot e/cetvot? TvyxdvovGL ravrd Sta-
77e77/3ay/LteVot.
AAK. Eu^7y/xet Trpos" Atd?, cS HcoKpares.
2X1. Oyroi Tov Aeyovra, to 'AA/ctjSia87^, to? oy/c
ai' ideXoLS GOL ravra veTrpaxdo-f ev^rjfielv Set ae
246
;
ALCIBIADES II
247
; — ;
PLATO
2n. OvKovv Kal e/ceiVoj /cat rols dXXoLS airaaiv
AAK. ^7]li,i.
soc. And not only for the person himself, but for
everyone else ?
ALC. Yes.
soc. Then let us consider this further case.
Suppose itshould quite suddenly occur to your
mind that you had better take a dagger and go to
the door of Pericles, your o\\'n guardian and friend,
and ask if he were at home, with the design of
kilhng just him and no one else, and his servants
said he was at home now, I do not say you would
:
249
;
PLATO
aav yvvoLKa ovhe rrjv orovovv /HTjrepa Sievoeiro
aTTOKrelvaLy aAAd ti]v avros avrov.
AAK. "Eart ravra.
2n. Ayvoeiv apa rd ye roiavra ^eXriov roZs
ovroi SiaKetjjievoig Kal rotavras Bo^as exovatv.
AAK. ^alverat.
2n. Opas ovv, on tj eartv (Lv re ayvoia /cat eariv
OLS Acat e)(ovai ttcos dyadov, aAA' ov KaKov, axj-nep
aprt aoi iSoKei;
AAK. "KoiKev.
D 2n. "Eti roivvv el jSouAet to /xtra rovro im-
GKOTTetv, aroTTOv dv lgojs gol S6^€L€v elvac.
AAK. Tt /LtaAtora, cS ScoKpares";
2n. "Ort, COS" eVos" elrreZv, KLvhvvevei ro ye raJv
aAAcuv eTnarrjficbv KrTJjJia, edv res dvev rov ^eXrl-
crrov KeKrrjfievos fj, oAiya/ctS' P'ev dxjieXelv, ^XaTrretv
he rd TrXeioi rov e^ovra avro.^ oKOTrei, 8e c5Se.
ap ovK avayKalov aoi So/cet elvai, orav ri p,eX-
Xiop,ev rjroL irpdrreiv rj Xeyeiv, olrjdijvai Selv
Trpdjrov rjp^dg elhevat r^ rw ovri elSevat rovd^ o dv
E 7Tpo-)(eLporepix)s ixeXXcojJLev 7] Xeyeiv r) Trpdrreiv
AAK. "E/Ltoiye hoKel.
Sn. OvKovv ol p-qropes avriKa rjroL elSores crvp,-
^ovXeveiv ^ olrjdevres elSevai, avfji^ovXevovacv r)fj,LV
eKaarore, ol /xev Trepi 7roXep,ov re Kal elpTjvrjs, ol
8e TTepl rei)(d)V OLKoSofJuag rj XLp,evcx)v KaraaKevrjs'
145 €1^1 Se Adya>, oaa 8i] nore rj ttoXls Trpdrrei Trpos
dXXrjv TToXiv rj avrr] Kad^ avr-qv, arro rrjs rcov
prjropwv avfi^ovXrjs dnavra ylyverac.
AAK. *AXr]drj Xeyeis.
2n. "Opa roivvv Kal rd em rovrots.
AAK. *Av hvv7]da).
250
ALCIBIADES II
PLATO
2fi. KaAets yap B'qTTOv <j)povLfiovs re /cat a.<f>povag
AAK. "Eycoye.
2n. Oy/cow Toj)? /A€i' 77oAAous' a<f>povas, rovs S'
oAtyou? <j>povLixovs
AAK. Ovrcos.
2n. OuKow Trpo? Tt aTTO^XeTTOJV afx<j)orepovs
AAK. Nat.
B 5X1. *A/)' ow Tov roLovrov avfi^ovXevcLV elSora,
Xojpls rod TTorepov ^eXriov /cat ore ^eXrtov, <^p6-
vLfiovKaXets
AAK. Ov Srjra.
2n. OuSe ye, oi/xat, ooTt? to TroAe/xetv auro
otSe x^P'-^ "^^^ OTTore ^eXriov /cat roaovrov xpovov
oaov ^eXriov. rj yap;
AAK. Nat.
2fl. Oi)/<row ovSe et Tt? Ttva aTro/CTivp-wat olSev
ouSe XPVP'^'^^ dcjiaipe'LcrdaL /cat <j>vydha TTOieZv rrj^
TTarplhos, x^P''^ "^^^ orrore ^eXriov Koi ovnva ^eX-
Tiov;
AAK. Ov fxevroi.
C 2n. "OcTTi? d'pa Ti raJv roiovroiv otSev, idv fiev
TTapeTTrjrai avrco rj rod ^eXriarov eTnarrrjfMT] avrrj —
8* rjv rj avrrj S-qTrov rjrrep /cat rj rod (h(j)eXijiov rj yap;
AAK. Nat.
2n . ^povLfJbov be ye avrov (f>rjaop.ev /cat aTToxpcovra
avjJi^ovXov /cat rfj TToXet /cat auToi' avrco' rov 8e jirj
252
ALCIBIADES II
ALC. Precisely.
soc. And in either case you name them in reference
to something .''
ALC. Yes.
soc. Then do you call a man wise who knows how
to give ad\ice, without knowing whether and when
it is better to act upon it .''
253
;
PLATO
D "f]KaL aX\o ri rcov roiovrcov oaa r€)(vrj otSa/xer, tl
KaAels o? av ^ISfj ro Kara ravrrjv rrjv r€)(yr]v
jSeArtov yiyvo^evov ; dp* ov rov Kara rrjv iTTTTLKriv
Ittttikov ;
AAK. "Eyojye.
2n. Tov Be ye, olfxai, Kara ttjv TTVKrtKrjv ttvk-
TLKOV, rov Se /car' avXrjrLKrjv avX-qriKOV , /cat raAAa
8t]7Tov dva Xoyov rovrois' rj dXXcos ttcos ;
AAK. OvK, aAA' ovrojs.
Sn. AoKel ovv aoi dvayKalov etvai rov nepl rov-
roiv Tt eTTLar-qfiova ovra dpa /cat dvBpa <f>p6vtp,ov
E etvat, iq ttoXXov (^r^cro/xev evSeXv
AAK. UoXXov [xevroL vrj At'a.
2n. ovv o'Ui TToXtretav etvat ro^orcbv re
Iloiav'
dyadcov /cat avXrjrcov, eVt Se /cat ddXrjroJv re /cat
rwv dXXojv rexi^Lrajv, dvafiefjuyfievcov 8' ev roiovrois
ovs^ dpri €lpT]Kap,ev rcov re avro ro TToXefielv elSorcov
/cat avro ro dTTOKr ivvvvai, rrpos he /cat dvhpibv
prjropLKcbv TToXiriKov (f)var]iJia (f)vaa)vro)v, arrdvrcov
he rovrojv ovrcov dvev rrjs rov ^eXriurov eTnGr-qp,f]s
/cat rov elhoros, onore ^eXriov evl e/caoroj rovrcov
254
ALCIBIADES II
PLATO
yiyvojjbevov rod 8e rrj TroAei re Kai avrov avrco
PeXricTTOV OVTOS ra 77oAAa SLrjjjiapr'qKOTa, aire
olfiai,, av€V vov So^rj TreTTiarevKora. ovtcos 8e
B TOVTCDV exovTOJv, o.p' ovK dv 6pd(x)g XdyoLfiev
(jxivres ttoXXtjs rapaxrjs re Kal dvojjiLas fiearriP
ctvai rrjv Toiavrrjv iroXiTeiav
AAK. Opdcjs jJievTOL VT) Aia.
2n. OvKOVV dvayKOLOv rjfilv eSo/cet ol7]d'fjvai
AAK. 'ESd/cet.
2n. OvKovv Kov /xev Trpdrrrj a ti? oiSev rj So/cet
eiSeVat, TTapeTTrjrai 8e to <x><j>€Xip.oig , Kal Xvai-
C TeAowTcos" 17/^5? e^eti' /cat r/^ voXeL Kai avrov
avrw ;
AAK. rico? ydp ou;
2n. 'Eav 8e y', olfxai, rdvavria rovrcov, ovre rfj
TToXei ovr avrov avrw;
AAK. Ov Sryra.
2n. Tt 8e; /cat vw en cocraurcus" crot So/cet t^
aAAo)? TTOis
AAK. Ou/c, dAA' ovr a>s.
2n. ow e(f)7jada KaXeXv rovs p-^v ttoXXovs
*A/3'
d<j>povas,rovs 8' oXiyovs ^povip^ovs
AAK. "Eyojye.
2n. Oj)/cow (^ajxev ttoXiv rovs ttoXXovs hi,rjp,aprrj-
Kevai rov ^eXriarov, cos ra TToXXd ye, otp^ai, dvev
vov ho^Tj TTeTTcarevKoras
D AAK. Oa/Aev yap.
2n. AvarireXel dpa rols ttoXXoIs [Mrir ei8ei/ai
ALC. Certainly.
soc. But if, I suppose, he does the contrary, he
will not be so either to the city or to himself ?
No, indeed,
ALC.
Well then, do you still take the same view
soc.
now as before, or do you think differently ?
ALC. No, I take the same view.
soc. And you said you called the many unwise, and
the few wise ?
ALC. I did.
soc. So now we repeat oiu- statement that the many
have missed getting the best because in most cases,
I conceive, they have put their trust in opinion apart
from intelligence.
ALC. Yes.
Then it is an advantage to the many neither
soc.
toknow nor to think they know anything, if they are
going to be specially eager to do what they know or
PLATO
7] olr]d(x)aLv etSeVat, TTpaTTovres Se ^XairrecrdaL ra
ttAcicu jxdXXov T] (h^eXeladai,.
AXiqd ear ar a Aeyet?.
AAK. ^
i(l)aLv6iJLr]v XeyuiV
dp' ov)(L TO) ovTi 6pdd)s
AAK. Kat el fMT] t6t€, dXXd vvv fioL So/cet, c5 SctJ-
Kpares.
5n. Aet dpa Kal ttoXlv /cat i/jvx'rjv rr)v pieXXovaav
6pdd)s ^idxjeadai ravrrjs rTJs eTTiarrjfMrjs dvre)(e-
adat, drexviJos wanep dadevovvra larpov rj rivos
Kv^epvqrov rov da<f>aX(x)s p-eXXovra ttXcXv, dvev
147 ydp ravrrjs,^ oaiprrep dv Xap^irporepov^ eTTovpiarj ro
rrjs rvxy]S^ "^ Trepl ;j(;/37y/xara)v Kr-qaiv rj oco/xaros
pcx}p.rjv y] Kal aAAo ri rd)v roaovru)
roiovrcov,
/xet^cu dfJbapr-qfMara 0,77' avrd)v dvayKolov eariv, <hs
eoLKe, yiyveadai. 6 he Sr] rrjv KaXovp,evrjv ttoXv-
p.adiav re Kal rroXvrexyiav KeKTrj/Mevog, 6p<j)av6g 8e
ojv ravrrjs rrjs eTTiarrjpLris , dyo/xevos 8e vrro fxids
CKdcrrrjs rdJv dXXcov, dp' ovp^t rw ovri SiKaLws
TToXXo) x^'-H'dJvi, ;)^p7JCTeTat, dr' , olp^ai, dvev Kv^ep-
vijrov SLareXojv ev rreXdyei, XP^^^^ °'^ p,aKp6v ^iov
B deoiv; ware uvpu^aiveiv fMoi, So/cet /cat evravda ro
rod TTOiTjrov, o Xeyet Karrjyopcov ttov rivos, cos
dpa 77oAAa [xev rjTrlararo epya, KaKdjs 8e, (f>r]criv,
rjTTLcrraTo rrdvra.
AAK. Kat Tt St] TTore avix^aivei ro rod iroLrjrov,
a pilot on the high seas, and has only the brief span
of his hfe in which to run his coiu-se. So that his case
aptly fits the saying of the poet, in which he com-
plains of somebody or other that
Fullmany crafts he knew : but still
He knew them all so very 111.^
PLATO
o) IjcoKparcs; e^i-OL fxev yap ouS' oriovv 80/cet
vpos Xoyov elprjKevai.
2n. Kat [xdXa ye Trpos Xoyov aAA' alviTTerai, &
^eXriare, /cat odros /cat 01 aAAot Se TTOtTyrai cr;^e8ov
Tt Travres'. ecm re yap (f)vcr€t TTOi-qriKr] rj avp^Traaa
C alviyfiarwSrjs /cat 01) tou Trpocrrvxovros dvSpos
yvcopiaai' ert 8e tt/oos' toj ^vaei roiavrrj elvai, orav
Xd^rjrai dvhpos (f)6ov€pov re /cat {xrj ^ovXofxevov
rjfiiv ivBeiKwadai dAA' diroKpinTTeadai on /xaAicrra
ALCIBIADES II
think, in which he has made " ill " stand for " evil,"
and " knew " for " to know." So if we put it
together, letting the metre go, indeed, but grasping
his meaning, we get this " Full many crafts he
:
262
ALCIBIADES II
PLATO
Xpovov ovhevcDV t^ttov evrvx^ls elalv dvdpcoTTOL'
et 8' apa kol ovix^e^rjKev avrols ware \ir\ Trdvra
evrvx^^v, dAA' ovv ov 8ta rrjv cKelvcov evx^v- IttI
D Tols deoXs 8' ioTLV a>ar€, olp.aL, /cat 8i8ovat arr' av
TLS €VXop'€Vos TvyxoLvrj Kal ravavrta rovrcov.
BouAo/xat 8e croi /cat erepov ti Sirjy-qaaadai, 6
TTore rJKOvaa tcjv Trpea^vrepcov tivwv, cos ^AOrjvaLOLS
/cat Aa/ceSai/i.ovtots' 8ta^opas' yevofievr]? avve^aivev
del rfj TToAet rjfMcov ware Kal Kara yrjv /cat Kara
ddXarrav onore /xax^ yevoiro, Bvarvx^Zv /cat
,
265
PLATO
CTTcpcorijaai,, ri XPI Trpdrrovras avrovs rcbv
TTapovTcov KaKwv aTTaXXayrjv evpeiv, aAAo /xev
B ovdev dTTOKpcOrjvai rov irpo^iqrriv — rov yap deov
—
ovK edv SrjXov on KoXeaavra 8e avrov, ^Adrjvaioig,
<j)dvai, raSe Ae'yei "Ap.p.ojv (firjalv dv ^ovXeadai
avrcp TTjv AaKeBaifiovLcov €V(jirjjj,i.av etvai fiaXXov
7] rd avfJbTTavra tcov 'EXXt^vojv lepa. roaavra
OVK€TL TTepaLTepO). T7JV y' OVV €V<f}'r]IJt,LaV OVK
€L7T€LV,
dXXrjv TLvd [MOL SoKcl Xeyetv 6 deos •^ r'qv evx^^v
avTcbv eari yap rep dvri ttoXv hia^epovcra rcov
C dXXcov. ol fiev ydp dXXoi "EAAtji^c? ol fxev xP^(^d-
K€pa>s ^ovs 7TapaaT'r](Tdp,€Vot, erepot S' dvadiqp,aaL
ScopovfxevoLrovs deovs, evxovTai drr^ dv tv^XI
ravra, dv re dyadd dv re /ca/ca* ^Xaacf)r}fMovvra}v
OVV avrcbv dKovovreg ol deol ovk airohexovrat ras
TToXvreXels ravraal 7Top.Trds re /cat dvaias. aAAo.
So/cet pLOi TTcXXrjs (f)vXaKrjs SelcrOaL /cat a/ce</»e cos", o
Ti TTore prjreov earl /cat fxiq.
ALCIBIADES II
and how the Avinds bore the sweet savour from the
plain into heaven :
But the blessed gods partook not of it, nor would have it.
For deep was their hate against holy Ilium,
And Priam, and the folk of Priam of the good ashen spear.'
So it was nothing to their purpose to sacrifice and
usual airoKpivaadai is evidence for placing the writer a good
deal later than Plato.
* ev(f>rj/jLia means " avoidance of speech that may offend "
267
PLATO
reXetv [Marrjv, deals a7T7])(67]fj,€vovs ov yap, oi/xai,
•
C So/ccDv 8e dyadd;
AAK. "Eyojye.
2n. 'Opas ovv, d)s OVK da^aXes aoi eariv eXdetv
Trpos rov deov ev^op,evcp, Iva P'Tjb^ dv ovrco rvxj],
^Xaacl>rjp,ovvr6s oov dKovcov ovdev dTToSe^7]rai rrjs
dvaias ravrrjs, rv)(6v Be /cat erepov ri TrpoaaTTO-
^ Tj del. Winckelmann.
268
ALCIBIADES II
270
ALCIBIADES II
271
PLATO
rov are<j)avov, eireihri /xot hoKels KaAco? cru/x-
^e^ov\evK€vai, aol TrepiOiqao)- rols deols 8e Kat,
B are(f)dvovs Kat raAAa Trdvra rd vofMilofJueva rore
Sa>CTO/xev, orav eKeivrjV ttjv rnxipav eXdovcrav lSco.
•n^et 8' ov Sid jJbaKpov rovrwv deXovrcov.
2n. 'AAAa 8e%o/xat Kat rovro, Kat aAAo Se dv Tt
Tc3v Trapa aou Sodevrcuv rjSecus tSot/xt Se^ajxevov
ifjiavrov. Kpeojv KvpnTthr] TreTrotTj-
ojuTrep Se Kat c5
272
*
ALCIBIADES II
to —
have accepted " which seems very unplatonic.
* Eurip. Phoen. 858-9. The blind prophet Teiresias has
been crowned by the Athenians for the aid he has given them
in a successful war. Eteocles, the young king of Thebes,
has left the city in charge of his uncle Creon while he is
fighting his brother Polynices for the possession of the
throne.
277
. ;
innAPXOS H <I)IAOKEPAHS
[h0IKO5]
2nKPATH2, ETAIP02
CHARACTERS
Socrates, Fhiend
PLATO
2n. Mti fioL ovrcos elKrj, a>a7T€p ri rjSiKrjaevos
Kj V7TO TLVOs, aAAa Trpoae^tov efxoi rov vow aTTOKpivai,
ojCTTep du el i^ ^PXV^ ovxl o/xo-
ttolXlv rjpcoTOiV
AoyeXs tov (^iXoKepSij iTTicrr'^fxova elvai irepl rrjs
a^las rovrov, odev Kephalveiv a^toX;
ET. "Kyojye.
2n. Tls ovv eTTLorr^piCDV Trepl (f)vra)V rrjs d^ias,
ev OTTOLO, d^ia (f)VT€v6rjvaL Kal a>pa /cat )(ix)pa;
Lva Tt Kal r}u,€LS rcov aocbcbv priLbdraiv iuBdAcDuev
ixiv OL oegiOL Trept, ras oi/cas' KaAALeTrovvraL.
D ET. Eyoj jxev otfxai, yecjpyov. •
2n. To
ovv d^iovv^ Kephaiveiv dXXo tl Xeyeis rj
^ The " artful phrase " here is the jingling ibpa Kal xwpa,
280
HIPPARCHUS
soc. Please do not speak so recklessly, as though
you had been -wTonged by someone, but give me
your attention and answer just as you would if I
were beginning my questions over again. Do you
not admit that the lover of gain has knowledge of
the worth of the thing from which he thinks it worth
while to make gain ?
FR. I do.
soc. Then who has knowledge of the worth of
plants, and of the sort of season and soil in which
they are worth planting — if we too may throw inone
of those artful phrases ^ which adroit pleaders use to
trick out their speeches in the law courts .''
PLATO
ET. OvxL
2n. Tt Be; KV^epvqrrjv d^ia laria /cat
iJ,r)B€v6s
TTTjSaAta rfj v7]l TrapeaKevaanevov ayvoelv oiet,
on ^rjfitojd'qcreraL /cat KLvSvvevcrei /cat avros
OLTToXeadai, /cat T'qv vavv airoXiaai /cat a av dyrj
TTOLVTa;
ET. OvK eycoye.
2Q. Ou/c apa o'Urai ye KepSauvetv oltto rwv
C OKevcov Tcov ixrjSevos d^icov.
ET. Ov ydp.
sn. 'AAAa arpaTTjyog yiyvcooKOiv, otl t} arparid
avro) ovSevos d'fia ovrAa e;!^et, oterat dno tovtcov
Kephaiveiv /cat dftot /cepSatveiv;
ET. OuSa/xa)?.
2n. 'AAA' avXrjTTjs avXovs ovSevos d^iovs ex^ov
7] KidapLaTrjS Xvpav t] ro^or'qs ro^ov 7) d'AAo? 6a-
283
. . ;
PLATO
ovSevos d^id iart,' rovro fj.€V yap rjBr] rj[j,ds avrovs
rw Xoyo) i^rjXey^afMev on dSvvarov.
ET. "Eifioiye So/cet.
2n. OvKovv et fMT) yiyvaxTKovres , SrjXov on
ayvoovvres , oloyLcvoi Se rd ovhevos d^ia. ttoXXov
d^ta elvat.
ET. OatVerat.
2n. "AAAo n
ovv ol ye <j>LkoKepheZs <f}iXovai ro
KepSos;
ET. Nat.
2n. KepSos" Be Xeyeis ivavriov rfj ^rjjLtta;
227 ET. "Eycoye.
2n. "Ecrnv ovv otco dyadov ean t,7jiJ.iovadat
ET. OvSevL
2n. 'AAAa KaKov;
ET. Nat.
2n. BActTTTOVTat WTTo TTJs ^T^/xta? apa dvdpcoTroi.
ET . B ActTTTo vrat
Sn. Ka/coi' apa rj ^rjp,i,a.
ET. Nat.
2Xi. 'EvavTtoi' 8e T7y Crjfii.a to KepSos.
ET. 'EvavTtov.
2n. *Ayad6v dpa to /cepSo?.
ET. . Nat.
2n. Toy? ow TO dyadov (j)iXovvTas (jaXoKcpSeLs
/caAet?
ET. "EoLKev.
B 2fi. Oi5 jJLaviKovs ye, c5 eTaZpe, Xeyei? Tovg
^tAo/cepSeiS" . aAAo. cru avTos TTOTepov ^tAet? o av'
aya^ov ^, ou t) ^lAeis-;
ET. "Eycoye.
284
HIPPARCHUS
that the things are worthless for we have abeady ;
285
; ;
PLATO
2n. "Eart 8e tl ayadov, o ov ^lAet?, aAAct
KaKov ;
ET. Ma At" ovK eycoye.
2n. 'AAAo. TTOLvra ra dy ada lctojs ^lAets.
ET. Nat.
2,0.. 'Epou Sr] /cat e/xe, €t oi) /cat eyco* o/AoAoyrjo-co
yap /cat eyai CTot (f)LXelv ra dyadd. dXXd Trpos e/xot
/cat CTot ot a'AAot dvSpoiTTOi aTravres ov SoKovai aot,
C raya^o. ^iXelv, ra 8e /ca/ca /Lttaetv;
ET. "E/xotye ^atVerat.
2n. To 8e KepSos dyadov (LfxoXoyijaafiev
ET. Nat.
2n. IlavTes' au ^tAo/cepSets' ^aivovrai rovrov rov
rpoTTOv ov Se to rrporepov iXeyofiev, ouSety •^v'
(f>iXoK€pB'i]s. TTorepo) ovv dv tls ra> Xoyco XP^'
p.evos OVK dv i^afiaprdvoL;
ET. Et TLS, c5 Saj/cpares", ot/xat, opOcos Xafi-
^dvoL rov (f)LXoK€pS7J . dpddJs 8' CCTTt rovrov
iqyelaOai (f)iXoK€pS'q, o? at' CT770u8a^T7 evrt rovrois
D /cat a^tot Kephaivetv dir^ avrGiv, d(f)^ wv ol ;!^/37jCTT6t
ov ToA/xcuCTt KepSatveiv.
2fl. 'AAA' dpas, o) yXvKvrare, ro Kephaiveiv
dpri (hiMoXoyrjcraiiev elvat d)<j)eXeiadai.
ET. Tt ovv hrj rovro
2n. "Ort /cat To8e avrco rrpoacofioXoy-i^aapicv,
^ovXeaOat ra dyadd Trdvras /cat det.
ET. Nat.
2n. OvKovv /cat ot dya^ot Trdvra ra KepS-q
^ovXovr ai e^^iv, eXrrep ay ada ye iarriv.
E ET. Ov/c d<^' tSr ye pieXXovaiv, a> HcoKpares,
PXa^-qacadat rcbv KcpScbv.
. 286
HIPPARCHUS
soc. And is there anything good that you do not
love, or must it then be evil ?
287
.
PLATO
Sn. BXa^T^aeudai 8e Xeyeis t^rjiXLajaeadai t) d'AAo
288
HIPPARGHUS
soc. By " suffer harm " do you mean " suffer loss,"
or something else ?
FR. No, I mean just " suffer loss."
soc. Well, do men suffer loss from gain or from
loss ?
FR. From both for they suffer loss from loss and
;
FR. I agree.
soc. And that, being the opposite of an evil, it is
good ?
291
PLATO
B /Ai/^/xa ToS' 'iTTTrdpxov firj <j)iXov e^aTrara.
rov "iTTTTapxov
^ On this point the writer agrees with Thuc. vi. 59, who
293
; ; ; ,
PLATO
ET. KivSyp'cuetS' roivvv, & 'Eu)Kpar€s, ^ ov
<j>iXov fie -qyelodai, rj, et rjyfj (f>iXov, ov TTeideadaL
E iTTTTapxcp. iyco yap ottcos ov av €p,k i^aTraras,
ovK oiS ovTLva fievroL rponov, iv rots Xoyots, ov
SvvapbaL TTeicrdrjvai.
2n. AAAa jjirjv /cat wavep TTerrevajv ideXco aoL
ev rols Adyots- avadeadai 6 n BovXei rcov elpriLLeviov
tva firj oLfj egaTTaraavai. TTorepov yap rovro aoi
avadcofiai, ws ovxi tcjjv dyadojv Travres imdvpiovaiv
avdpcoTTOi;
ET. Mt^ /xot ye.
2n. AAA' CO? TO t,7]p.Lova6aL /cat t^ ^rjfxia ov
KaKov
ET. Mt^ /Aot ye.
2n. AAA' (hs ov rfj ^rjp,[a /cat to) ^r]fxu>vadat to
KepSos /cat TO KepSaivcLV ivavTiov;
230 ET. MtjSc tovto.
2n. AAA' (I)s ivavTLov ov rev /ca/co) ovk dyadov
CCTTt TO KephaiveLV
ET. Ourt TTav ye tovtL jxol dvddov.
2n. Ao/cet apa crot, ojs eoiKe, tov KepSovs to p,ev
Tt aya^dv
eii^at, to he tl KaKov.
"E^otye.
ET.
2n. AvaTidefxai Toivvv aol tovto eoTCJ yap h-q '
295
.
PLATO
erepov ctltlov, rj ofMOLOJS roirro ye, atrta, ecrrov
aiJi(f)6r€pa /cat ravrr] ye ovhev Sia^e/3et to erepov
rod erepov, Kara ro airiov elvai, aXka fj
ro puev
avrcov dyadov, ro 8e KaKov;
ET. Nat.
2n. OvKovv /cat TTorov /cat rdAAa iravra, oaa
rojv ravra ovra ra p.ev Trenovdev dyada
ovrojv
eivaL, ra Se /ca/ca, ovSev eKeivr] ye Sta(f)epet, ro
erepov rov erepov, fj ro avro ianv ; wcnrep
C av6pa)7TOs S-qTTOv 6 p,ev )(prjar69 ianv, 6 he TTOvr^pog.
ET. Nai.
2n. 'AAA' dvdpcoTTos ye, otfxai, ovSerepos ovSere-
pov ovre p,dXXov ovre rjrrov eariv, ovre 6 y^priaros
rov TTovrjpov ovre o TTOvrjpo^ rov ^^prjarov.
ET. ^AXrjdij XeyeLS.
2n. OvKovv ovrio /cat irepl rov KepBovs Siavoco-
fieda, 60? /cepSo? y€ 6p,oiois earl /cat ro TTOVTjpov /cat
TO xP'^^'^ov;
ET. 'AvdyKYj.
2fl. OvSev dpa fidXXov KepBalvei 6 ro XPV^'''^^
KepBos e^ojv T] ro TTovrjpov ovkovv fia^ov ye
D KcpSos (^aiverai ovSerepov 6v, cos ofMoXoyovfiev
ET. Nat.
Sfl. OvBerepci) yap avrdJv ovre ro /xaAAov ouTe
TO rjrrov Trpoaeartv.
ET. Ov yap St].
297
; ;
PLATO
aKeipaadai, 8ta ri 7tot€ d/Lt^orepa aura KcpSos
E KaXets, ri ravrov iv aiJi,(f)or€poi9 opcbv ; warrep av
€L [aY (TV fie rjpcoras ra vvv S-q, Sta rt ttotc /cat to
ayadov airiov /cat ro /ca/cov aniov 6p,oicx)s d/x^orepa
atrta /caAo), cIttov dv aoi, Stdrt dp,(f)6T€pa $rjpa
rpo<j>ri acofxaros iari, Std rovro eyojye' rovro yap
€tvat aiTtov Kav av ttov 'qpZv o/xoXoyols- '^ Y^P>
ET. "Eycoyc.
2n. Kat 7re/)t ttotov ovv 6 avros dv rpoTTOS etrj
• a del. Schleiermacher.
298
—
HIPPARGHUS
can be that leads you to call both of them gain :
299
;
PLATO
2n. Horepov ovk, eav KaKov ; -q oi5S' av dyadov
OTLOvv Kn](T7]raL, ov Kepbos KT-rjaerat,;
ET. OatVerai, edv ye dyadov.
C 2n. Eav 8e /ca/cdv, ov l^rjfiLav KT-qaerai;
ET. "E/Aotye So/cet.
sn. Opas ovv, cos rrdXiv av TrepirpexeiS els to
avTo; TO p.kv KepSos dyadov (fyaiverai, rj Se i,r]p,ia
KaKOV.
ET. ^A-TTopoJ eycoye 6 n eiTro).
301
; ; . ; ; ;
PLATO
Sn. To 8e d^iov Xeyeis d^Lov elvai a'AAo rt r)
KeKTrjadat,;
ET. Nat, K€Krrja6ai.
20. To 8e d^Lov av Aeyei? KeKTrjadat to dviocfieXes
7) TO (hcfyeXL/Jiov
ET. Nai;!^t.
B 2n. OvKovv vvv TTdvTa Ta Kephrj 6 Xoyos r]pbds
-qvayKaKe /cat apuKpa /cat {xeydXa ofioXoyeZv dyadd
elvai,
ET. ^WvdyKaKe ydp, to YicoKpares, fidXXov ep,e
ye r) TrerreLKev
2n. 'AAA' tCTCeJ? /Ltera rovro /cat rreiaeiev dv
vvv 8' ouv, e'tVe TreTreioat etVe (37760087) e;^ets", avp,^r]s
yovv rjjjuv rravTa Ta Kephr] ayadd etvai, /cat ap.iKpd
/cat fieydXa.
ET. '0/AoAoya> yap ow.
2n. Tous" 8e )(pr]aTOV£ dvdpd>TTOvs ^ovXeadai Ta-
yadd o/xoAoyets drravTa drravTas' t^ ov;
302
HIPPARCHUS
soc. And by the valuable you mean simply,
valuable to possess ?
FR. Yes, to possess.
soc. And again, by what is valuable to possess,
do you mean the unprofitable of the profitable .''
are good ?
FR. Yes, it has compelled me, at least, Socrates,
rather than persuaded me.
soc. Well, later on, perhaps, it might also persuade
you. Now, however, whether you are persuaded
or whatever is your feeling, you at least agree with
me that all gains are good, both small and great ones.
FR. Yes, I do admit it.
soc. And you admit that virtuous men all wsh
for all good things, do you not .''
303
PLATO
ET. 'O/AoAoycD.
C sn. 'AAAa /xey 817 rovs ye irovrjpovs avros^
eiTTeg ori Kal afMiKpa koI fxeydXa Kep^rj (f)i,Xovaiv.
ET. EtTTOV.
sn. OvKovv Kara^Tov aov Xoyov Trdvres avQpoiiroL
^lAoKepSets- av elev, Kal ol xpv^^ol Koi ol Trovrjpoi.
ET. OatVerat. ^
J
a.vTb% Bekker : aiirovs Mss.
304
HIPPARCHUS
FR, I do.
soc. But, you know, you stated yourself that
Avicked men love both smalland great gains.
FR. I did.
soc. And so, by your account, all men will be
lovers of gain, whether they be virtuous or wicked.
FR. Apparently.
soc. Hence it is not right to reproach anybody
with being a lover of gain for he who makes this
:
311
I ;
E PAST A
[h nEPI <I>IA020*IA2 H0IKO2]
THE LOVERS -- ^
[or on philosophy : ethical]
PLATO
n v€avia, alaxpov So/cet aoi elvai to ^i\o(jo<j>elv;
7) TL ovrcos xctAcTTois' Xeyeis;
Kat o erepog — ttXtjctlov yap Kad-qixevog irvyxo-vev
—
avrov, avrepacrrrjs cov d/coucra? e/xou re epofxevov
KaKCLVOv aTTOKpivofievov, Ov npos crov ye, €(f)rj, c5
TicoKpares, TTOiets to Acai avepeaOai tovtov, el al-
axpov qycLTai <j)i\oao<j)iav elvai . 7) ovk olada tovtov,
OTi Tpax'f]Xil,6iX€vo£ /cat ep.TrnrXdp.evo'S Kal Kad-
evhcDV TTavTa top ^lov hiaTeTcXeKev ; ojore ai) tL
avTov (pov aTTOKpiveladai aAA' rj otl alaxpov cctti
^lAoo-o^ta;
D ' Wv 8e ovTO'5 jJiev tolv epaoTaZv Trepi fiovoLKrjV
314
—
THE LOVERS
do you <^j3^pgif>pr p|ii1"g"p^'''^'"g to —be—shamefiil ?
PLATO
rjnov ifiov dycDVLoiv ov firjv aAA' aTreKpivaro ye
/xoi KOL fjbdXa <j)L\orlinos 'OTTore yap roi, €(f)y],
.
THE LOVERS
was in as great a flutter as myself but nevertheless
;
to be honourable ?
Quite so, he said.
Well now, I said does it seem to you4K)ssible to
; i
317
; ;
PLATO
TloTepov ovv e.i> (f)tXoao(f)ia ti rovro lBlov ivopas,
7] Koi iv Tols aXXois ovro) aoi 8o/cet e;(etv; olov
<f)LXoyviivaariav ov fiovov f]yfj Kokov elvai, oAAo,
Koi dyadov ; rj ov;
*0 8e KOI fjLaXa elpcovLKcos €(f>r] Syo* Upos [xev
TovSe [MOL etp-qcrdo), on ovSdrepa' Trpos 8e ere, cu
Sco/c/aares", o/ioAoyco koI KaXov elvai, Kal dyadov
E rfyov/jiaL yap opdcos.
'H/3coT7jcra ovv iyo), ^Ap' ovv Kal iv rolg yvp.va-
aiois rr]v TroXvTToviav ^iXoyvixvacmav rjyfj elvai;
K.dK€lvos e(f)rj, Ildvv ye, waTrep ye Kal iv rep
(l)iXoao<f)€Lv rrjv 7ToXvp.adl.av (f}LXoao(f)i.av rjyovp,aL
elvai.
Kdyco €L7Tov, 'iiyfj Se St) rovs (f)cXoyvu,vaaTovvTas
dXXov Tov im,6vp,€iv rj tovtov, o tl TTOL-qaei avrovs
et5 €X€iv TO CTco/xa;
Tovrov, €(f>r].
^H ovv ol TToXXol TTOVOL TO CTCOjUa, TjV 8 CytO,
TTOLOVaiV €V €X€iV
134 riois" yap dv, €(f)rj, drro ye oXiycxyv ttovcjv to
acx)p.d Tis €v €xoi;
Kat fJiOi eBo^ev rjSr] ivravda KivrjTcog elvai 6
<f)t,XoyvpvacrTT]s , Iva poi ^orjdrjar] Sid ttjv ipTreipiav
rrjs yvpivaoTtKijs' KaTreira r]p6p,r]v avTov, Su 8e
817 tL aiyas rifilv, cb XcooTe, rovrov TavTa XeyovTO?
rj Kal aol Sokovglv ol dvQpoiTTOL ev ra crcD/xara
^X^lV (XTrO TCOV TToXXcOV 7TOVOJV, TJ aTTO Tcbv p,€TpLa)V
'Eyco p,€V, d) ScuK-pare?, to Xeyopevov
€<f)r], (x)p,rjV
318
THE LOVERS
Then do you observe this as pecuhar to philosophy,
or do you find it similarly in everything else ? For
example, do you consider the love of athletics to be
not merely honourable, but good as well, or do you
not?
Whereupon he, most slily, gave a double answer :
319
. . ;
PLATO
exovra /cat Xctttov vtto /Ltepi/xvcup' ; /cat avrov
ravra elrrovTOS rjcrdrj ra jxeipaKia /cat eireyeXaaev 6 ,
8 €T€pos rjpvdpiaae
Kat eyco eiTTOv, Tt ouv; au rjSr] avy)(a>p€LS /irjre
TToAAot'S" /XT^re oAiyou? ttovovs ev TTOieiv exeti^ to,
aojuara tovs avdpcoTTOVs, dAAa Toy? p,€rpiovs;
7) Stafidxj) Svotv ovroLV vojv irepl rov Xoyov;
C Ka/ceti^o?, npos /xei/ rovrov, '^(j^rj, kolv ttolvv
rjSeio? SiayiovLO-atfM-qv , /cat eu otS' ort t/cavoy af
yevoljjirjv ^o-qdijcrai rij vnodecreL, t]v vvedefi-qv, /cat
€t Tavrr]s en ^avXorepav VTredepbrjv ovSev yap eari'
TTpos fievrot ae ovSev Seo/xat Trapa So^av (f)tXo-
viKelv, dAA' ojJboXoyw /xr) rd ttoAAo. dAAd ra p.erpia
yvjxvaaia rrjv eve^lav e/X7roietv rot? dvdpujTTOig.
Tt 8e rd CTtrta; rd /LtcVpta -^ rd TroAAd; e^i^v
eyca.
Kat ra atria iu/xoXoyeL.
D Eti 8e Kayco 7TpoarjvdyKal,ov avrov ofMoXoyetu
Kat rdAAa ndvra rd Trepi ro aaJfia wcfieXtixiLrara
eti'at rd /Jterpta, dAAd /lit) rd TroAAd //.i^Se rd oAtya*
320
THE LO\"ERS
unfed, with unchafed neck and slender, care-worn
frame And when he had said this the boys were
I
He agreed.
325
; .
PLATO
imr'qSevovras rovro to eTriTTjSef/xa" rcov ^ev
136 TTpcoTOiv els avveaiv irepl ras re^vas iXXetTTeadai,
TO, Sevrepela 8' exovras rojv aXKoiv TrepielvaL, Kai
ovrcos yiyveadai irepl rravra viraKpou riva avopa
Tov 7T€(f)iXoao(f)rjK6ra' tolovtov rivd [jlol BoKeXs
ivSeiKvvaOai.
KaAojs ye /xot, ^(f>y],
f5 Sca/cpare?, (f)aivr) VTroXajj,-
^dveiv TO, 776/31 rov (f)LXoG6(f>ov , oLTTeLKdcras avrov
to) TTevrddXcp. earL yap drep^ois' toiouto? olos
hovXevetv /XTjSevt TrpdypbarL,
/jbTj P''r}^^ €t? rT]V
aKpt^eiov jxrjSev StaTreTTOVTj/ceVai, caare 8td ti^v
Tou ei'os' Towrou eTTifMeXeiav riov aAAtov airavroiv
B aTToXeXelcfidaL, warrep ol d-qfMLovpyoi, dXXd irdurtov
fierpicos €(f)rj(f)6ai.
327
; ; ;
PLATO
aas Tj rcbv <j)iXoiv tls tojv aG)v, Trept Siv ah (nrovS-qv
fieydXrjv ex^tS", vyeiav ^ovXofJbevos kttJ-
TTorepov
aaaOai tov VTraKpov CKelvov [rov <^tAdao^ov]^
ctaayois av els rrjv ot/ctav •^ tov larpov Aa^ot?;
D Afxcfiorepovs eycoy^ av, ^cfyy]-
THE LO\^RS
friends for whom you feel great concern, should have
fallen sick, would you fetch that second-best man
into the house with a view to obtaining health, or
would you summon a doctor ?
For my part, I should have both, he replied.
Please do not say " both," I said, but which of the
two you would prefer and also summon first.
No one, he rephed,would make any question but that
the doctor should be preferred and also summoned first.
And again, if you were in a ship that was making
rough weather, to which would you rather entrust
yourself and yours, the pilot or the philosopher ?
I should choose the pilot.
And so it will be in everything else : so long as
there is some craftsman, the philosopher will not be
useful
Apparently, he repMed.
So-naxe-we- Jind_that the^philosoplier. j[s_a_J^£less
person.? For I suppose we always have craftsmen ;
and we have agreed that good men are useful, and
bad ones useless.
He was obliged to agree to this.
Then what follows ? Am
I to ask you, or will it
be too ill-mannered l^, <-^ ^-i^ed r^^ »^ K»<
.''
PLATO
etvai, Brjfiiovpyovs 8e del elvai. ov yap ravra
ibfioXoyrjrai
Wdvv ye J rj S' os.
'Q.IJt,oXoyovjjL€v dpa, <Ls eoiKe, /caret ye rov gov
Xoyov, eXirep ro <j)iXoao(j)eZv earl TTepl ras" re)(Vo-s
eTTiarrjjJbovas elvai ov av Aeyet? rov rpoTTOv, ttovtj-
povs avrovs elvai /cat dxp'^arovs , eojs dv ev dvOpw-
B TTOLs rexvaL coaiv. dXXd jjutj ovx ovtojs, d> <j)l,Xe,
exoioi, P'Tjh^ fj rovTO <l>iXoaoj)eZv , irepl rds rexvas
icTTTOvSaKevac, ou8e 7ToXv7Tpayp,ovovvra KVTrrdt,ovra
^rjv ov8e 7ToXv[j,adovvTa, dXX' dXXo tl, eirel iyoj
cpfjb-qv /cat oVetSos" eti^at rovro /cat ^avavaovs
KaXeladat tovs rrepl rds rexvas eoTrovhaKorag
cuSe he aa(j)earepov elaofieOa, el dp* dX-qdrj Xeyu),
edv rovro dTroKpivr)' rives lttttovs eTrlaravrai ko-
C Aa^etv opddJs ; irorepov oiTrep ^eXrlcrrovs ttolov-
aiv r) a'AAot;
OiTTep ^eXrlarovs •
THE lo\t:rs
and that we always do have craftsmen. Has not all
this been agi-eed ?
Yes, to be sure, he replied.
Then we agreed, it seems, by yom* account if —
philosophizing means having knowledge of the arts
in the way you describe —
that philosophers arevvicked
and useless so long as there are art^ among mankind.
But I expect they are not so really, my friend, and
that philosophizing is not just having a concernment
in the arts or spending one's life in meddlesome
stooping and prying and accumulation of learning,
but something else because I imagined that this life
;
PLATO
D Aoyetv, r}7T€p ^eXriarovg dvOpcoTTOvs TTOiel, ravrrjv
eLvac /cat tt^v KoXdCovaav opdcbs /cai Siayiyvcx)-
GKOvaav Tovs XPV^'^'^^^ '^^ '^'^^ Toy? p.o)(dripovs
YVdvv ye, €<f)r).
Tavrrjv;
OvK, dAAa rarjTTjv.
E OvKovv fJTTep KoXd^ovatv dpOws, ravrrj /cat
yiyvcocTKOvaL rovs ^prjorou? /cat fjboxdrjpovs
Tavrr]
"OoTLS 8e eva ytyvtoa/cet, /cat TToAAoy? yvaxrcrai;
Nat.
Kat ooTi? ye ttoAAo?)? ayvoet, /cat eva;
It is.
I agree.
Then if one were a horse, and did not know the
good and \\-icked horses, would one not know which
sort one was oneself ?
I think not.
And if one were an ox and did not know the wicked
and good oxen, would one not know which sort one
was oneself.''
That is so, he said.
And so it would be, if one were a dog .''
333
. ; ; ; ;
PLATO
Q.fxoXoyei.
138 Tt 8 ; eTTecSav dvdpcoTTos tls (jl>v ayvofj tovs
XpTjorovs Kal jxo-)^dripovs dvdpcLrrovs, dp* ov^
avrov ayvoeX, TTorepov )(priar6s ecrrtv r) vovrjpos,
eTretSi^ koI avros dvdpojTros iariv;
YiVvexi^p^i"
To 8 iavrov dyvoelv aco(f)povelv iarlu 7] fjbrj
ao}(f)pov€tv ;
Mrj a(x)<j>pov€tv
To iavTov dpa yLyvajoKeiv earl aoi^povelv
^rjfMi, €(J)rj.
334.
THE LO\^RS
He agreed.
Well now, when one is a man, and does not know
the good and bad men, one surely cannot know
whether one is good or wicked oneself, since one is a
man also oneself ? \. \ Ai^ v^
He granted this. .
i ^^^_ ^tfjute^J
^^
And is " not knowing oneself" being temperate,* - v«aw«.k.'
or not being temperate ?
Yes.
Then whereby we know how to punish rightly
that
is and that whereby we know how to dis-
justice,
tinguish our own and others' quality is temperance .''
PLATO
(jjpoavvrj
OatVerat, '^4*1' ovrojg.
D Horepov ovv rat <^tAoo"o<^a), orav p,ev tarpos
rrepl rcov KafJivovrcov n Xeyrj, alaxpov p.r]d^ erreadai
rols Xeyofievotg Bvvaadai p.'qre avfJL^aXXeadaL pbrjhev
rrepl raJv Xeyo/xevcov -^ Trparrojxevcov, /cat OTiorav
dXXos Tt? hrip.Lovpycx)v, cocravrcos' orav 8e
rcov
St/cacrTT^? ^acnXevs 7] dXXos ns U)V vvv Bt] SieXr]-
•^
336
THE LO\^RS
I agree.
And he governs by d kingly and despotic art ?
That is so.
—
art, the kingly, the despotic, the statesman's, the
master's, the house-manager's, and justice and
temperance.
It is so, apparently, he said.
Then, if it isdisgraceful in the philosopher to be
unable, when a doctor speaks about the sick, either
to follow his remarks or to contribute anything of
his own to what is being said or done, and to be in
the same case when any other of the craftsmen speaks,
is it not disgraceful that he should be unable, when
it is a judge or a king or some other of the persons
whom we have just instanced, either to follow their
words or contribute an}i:hing to their business ?
It must indeed be disgraceful, Socrates, to have
nothing to contribute to subjects of such great
importance !
PLATO
/cat axpelov clvai, ecos av rovrcov tls fj,
rj Trpwrov
fiev Trjv aurov otKiav ovk aAAoj eTrirpeTrreov ovSe
ra oevrepela iv Tovrco eKreov, aAA' avrov KoXa-
areov SLKa^ovra opdcos, et /xeAAet eu oLKeladai
avrov rj ot/cta;
T,VV€XCt>p€L 8t] fMOL.
EvreiTa ye S-qnov idv re ol <^i\oi avrco Siairas
eTTLrpeTTOjaLv, idv re rj ttoXls ti Trpoardrrr] Sta-
139 Kpiveiv rj St/ca^eiv, alaxpov ev rovrois, c5 eralpe,
hevrepov ^aiveadai rj rpirov Kal [Mrj ovx rjyeladai,
AoKel jJUOL.
338
THE LOVERS
this art — —
he, the philosopher and is to be useless
so long as there is one of these persons ; or that,
first of all, he is to entrust his own house to nobody
else and is not to take the second place in it, but is
himself to judge and punish rightly, if his house is to
be well managed ?
He granted me that it must be so.
Secondly, I presume, whether his friends entrust
him with an arbitration, or the state charges him to
determine or judge any matter, it is disgraceful for
him, my good friend, in such cases, to be found in
the second or third place, and not to lead ?
I agree.
Hence we see, my excellent sir, that philosophizing
isvery far from being much learning and that affair
of busying oneself with the arts.
On my saying this the cultivated youth was silent,
feeling ashamed for what he had said before, while
the unlearned one said it was as I stated ; and the
rest of the company praised the argument.
S39
THEAGES
INTRODUCTION TO THE THEAGES
344
—
345
;
GEArHS
[h nEPI 20<i>IA2 MAIETTIKO2]
CHARACTERS
Demodocus, Socrates, Theages
PLATO
C yiyverai. ovrco be €)(€i,v eoi/ce /cat to Trepl rcov
avdpcoTTiov OLTTO TOiv l\xavrov iyoj Trpayf^drcov
re/c/iaipo/xat /cat is rdAAa. /cat yap e/xot rj rov
vieos rovTovt, etre <f)VTeiav etVe TratBoTTodav Set
avrrjv ovo/Jid^eiv, Travrcov pacrrr] yeyovev, rj 8e
rpocf)-?) Sucr/coAds' re /cat act iv (fyo^co Trepl avrov
SeStoTt. rd p,€V ovv a'AAa ttoAAo, dv ctr] Xeyetv, r]
PLATO
sn. 'AAAa fjAv S-q, CO Ar][x6SoK€, Kol Aeyerat ye
avfx^ovXy] lepov XP'^H-^^ ctvai,. eiirep ovv /cat dXXr]
'qriaovv icrrlv lepd, Kol avrr] av e'ir), irepl rjs ov
vvv avfi^ovXevT]- ov yap eari Trepl orov deLorepov
av dvOpcoTTos ^ovXevaaLTO ^ rrepL TratSeta? /cat
C avTov /cat rcov avrov OLKetwv. TTpcorov fiev ovv
iya> T€ /cat ov avvopLoXoy^acofiev , ri ttotc olojjieda
rovT* etvai, Trepl ov ^ovXevop-eda- fir] yap ttoXXolkls
iyd> fjL€V aXXo ri avro VTroXapb^dvo) , crv 8e dXXo,
/caTretra iroppoi ttov rrjs avvovaias ala9a)[Jbe9a
yeXoloL ovres, iyco re 6 orvp^^ovXevcov /cat crv o
avfi^ovXevofievo? , [Jbrjdev row avrcx>v -Qyovjxevoi.
AH. 'AAAa [xoi So/cet? 6p6a)s Xeyeiv, a> TicoKpares,
/cat 7TOi€iv
XPV ovro).
sn. Kat Aeyoj ye opdcbs, ov /xeVrot TravraTTaai ye,
afiiKpov yap ri ixeraridejxai,. evvoo) yap, fxr^ /cat o
D netpaKLOKOs ovro? ov rovrov eTTidvpiei, ov rjfJieL?
avrov olofjieda eTTLdvjxeZv, dXX irepov, etr av
T^/xet? ert droTTcorepot co/xev Trept aAAoy rov ^ovXevo-
PLATO
emOviielv ^r]s ao(f)6s yeveadat, /cat d^ioXs aov rov
TTarepa rovSe i^evpelv dvhpos tlvos avvovaiav
roLovrov, oams ere ao(f)6v TToirjaei;
0E. Nat.
2n. luO(f)ovs 8e KaXels irorepov tovs erTLarr]-
€fj,€
TToirjaai p,dprvpa, /cat evavriov e/xou Kareirre,
ris ear IV avr-q rj ao(f>ia 17? e-n-t^y/xet?. ^epe yap,
el eTTeOvfieis ravrr)S, fj
ol dvdpcoTTOL rd nXota
Kv^epvoJat, /cat eyco ae ervyx^-vov dvepojrwv d)
352
THEAGES
wise, and do you require your father here to find out
a school of some man who is quahfied to make you
\vise ?
THE. Yes.
soc. And which sort of man do you call vnse, those
who have knowledge of such and such a thing, what-
ever it may be, or those who have not ?
THE. Those who have knowledge, I say.
Well now, has not your father taught and
soc.
educated you in the subjects which form the educa-
—
tion of everyone else here all the sons of noble and
—
honourable fathers in letters, I mean, and harping
and wresthng and the other sorts of contest ?
THE. Yes, he has.
soc. And you think you are still lacking in some
knowledge which it behoves your father to provide
for you ?
THE. I do.
soc. What knowledge is it ? Tell us on our side,
that we may oblige you.
THE. He knows it, as well as I, Socrates, since I have
often told him ; only he says this to you of set pur-
pose, making as if he did not know what I desire.
For he assails me too with other statements of the
same sort, and refuses to place me with any instructor,
soc. Well, what you said to him before was spoken,
as itwere, \vithout ^vitnesses ; but now you shall take
me as a witness, and declare before me what is this
wisdom that you desire. Come now suppose you ;
PLATO
yivoio ; ri av jxol aTreKplvo) ; riva avrrjv eti^at;
ap' ov KV^cpvTqrLKTjv
0E. Nat.
C Sa. Et 8e iTn.dvficov ravrrjv rrjv ao<j>iav elvai cro-
<^6sy fj
ra apfxara Kv^epva)aiv , etr' €p.ipi<j)ov no
TTarpiy ijjiov av ipcorcuvTog rt? ecrnv avnj rj aocjaa,
TLV* av arreKpivixi avrrjv elvat,; ap" ov)(l rjVLOXi-K'qv
0E. Nat.
5n. ^Hs 8e hr] vvv rvyxdvets iindvfioJv, TTorepov
dv(x)vvp,6s TLS icrriv t] e^^t ovofxa;
0E. Ot/iat eycoye exeti/.
2n. Yiorepov ovv avrrjv puev otcrda, ov fievroL
TO ye ovojjLa, rj /cat ro 6Vo/xa;
0E. Kat TO 6vop.a eycoye.
2n. Tt ovv eanv ; elTre.
D 0E. Tt Se aAAo, c5 TiiOKpaT€s, avrrj ovopid tls
<j>air] dv etvai dAA' rj ao^iav
0E. Nat.
sn. ^Ht Tt xP^H'^^^i o'^X ^ tTTTTCDv iTTiordpLeda
^evyov? dpx^Lv;
©E. Nat.
2n. OuK-ow /cat rj Kv^epvrjTiKr) ao<j)ia iariv;
0E. "E/xotye So/cet.
2Q. *Ap' ou;\; avrrj, fj
rrXoioiv imarrdpLeda apx^iv
0E. Avrrj pkv ovv.
5fl. H? Se 817 ot) emQvpel'S, rj ao<f>La rLS iariv;
E '^ rivos eTTicrrdpeda dpx^iv;
354
THEAGES
What answer would you have given me ? What
wisdom would you name ? The steersman's art,
would you not ?
THE. Yes.
soc. And if a desire to be wise in the wisdom
whereby they steer chariots led you to blame your
father, and I asked what wisdom this was, what
would you name in reply ? The charioteer's art,
would you not ?
THE. Yes.
And is that which you happen to be desiring
soc.
now a nameless one, or has it a name ?
THE. I should say it has a name.
soc. Now do you know it, though not its name, or
do you know its name as well ?
THE. I know its name as well.
soc. Then what is it ? Tell me.
THE. What other name, Socrates, can one give it
but ^visdom ?
soc. And the driver's art too is wisdom ? Or do
you think it is ignorance ?
THE. I do not.
soc. You call it wisdom ?
THE. Yes.
soc. What use do we make of it ? Is it not the
art whereby we know how to govern a team of horses ?
THE. Yes,
soc. And
the steersman's art too is wisdom ?
THE. think so.
I
soc. Is not this the art whereby we know how to
govern ships ?
THE. Yes, it is.
355
; ; ; ;
PLATO
0E. 'E/Ltot fiev So/cet, fj rcov dvdpioTTOJV.
2n. Mojp' fj
rcov Kafivovrcuv
0E. Ov Srjra.
2n. 'larpiK^ yap avrrj eariv. rj yap;
0E. Nat.
sn. 'AAA' ^ rojv aBovrojv €Tnardp,eda iv rols
Xopols dpxetv;
0E. Ov.
2n. MovaLKTj yap avrrj ye;
0E. riavu ye.
sn. 'AAA' ^ ToDv yvpivat,op,lvcx}v emcrrapieda
dpx€iv
0E. Ou.
2X1. Tvp^vacTTLK-rj yap avrrj ye;
0E. Nat.
2n. 'AAA' 1^ rojv ri ttolovvtwv ; Trpodvpov etTretv,
fj
TOVTcov dpxopev rj ydp;
0E. Nat.
B 2n. OuSe ye otju-at
fj
rdJv Trpi^ovrtov /cat rpvTTOiV-
rcov /cat ^eovrcov /catTopveudvTa>v ovpTravrcov
emaTdpeOa apx^tv, ov ravr-qv Aeyets" avrr] ydp
ov reKTovLK-q
0E. Nat.
356
THEAGES
THE. To govern men, I imagine.
soc. Sick men, do you mean .'"
THE. Yes.
soc. Well, to govern people who do what ?
Endeavour your best to speak, as I did to you at
the beginning.
THE. To govern the people in the city, I inaagine.
soc. And are the sick people also in the city ?
THE. Yes, but I mean not these only, but all the
rest who are in the city besides.
soc. Do I understand what art it is that you
mean ? For you strike me as meaning, not that
whereby we know how to govern reapers and
harvesters and planters and sowers and threshers,
for it is the farmer's art whereby we govern these,
is it not }
THE. Yes.
soc. Nor, I suppose, do you mean that whereby
we know how to govern sawyers and borers and
planers and turners, as a class together ; for is not
that carpentry ?
THE. Yes.
857
PLATO
sn. AAA lacos ^ rovroiv re Trdvrcov kuI avrcov
roju yeiopyojv /cat rcbv reKrovwv /cat rwv hriiiLovp-
ycov aTTavTCDV kul tcov lolwtcov /cat rojv yvvaiKcov
/cat avSpcov, ravTrjv lgojs Xeyeis ttjv ao(f)iav.
0E. TavTTjv TraAat, cS Ticokpares, ^ovXofiai
Xeyetv.
C 2n. Ejj^et? ow etVeiv, Atyia^o? o ' Ayafie/xvova
aTTOKTCLvas ev "Apyei dpa rovrcov "^px^v (Lv av
Xeyeis, rcov re 8r)p,Lovpycov /cat lSlcotcov /cat dvSpaii'
/cat yyvat/ccDt' avixiravTcov, rj dXXojv tlvcjv ;
0E. OvK, dXXd rovTOJV.
2n. Tt be S-q; UrjXevs 6 AlaKov ev O^ta ou roiv
avrcov rovrcov "^p^ev;
0E. Nat.
2Q. UeptavBpov 8e rov K.vi/jeXov dp^ovra ev Ko-
pivOip rjSrj a.KT]Koas yeveadai;
0E. "Eycuye.
2fl. Oi) r(x)v avrcov rovrcov dp^ovra ev rrj
avrov TToAet;
D 0E. Nat.
2X1. Ti 8e; ^Ap^eXaov rov UepStKKOv, rov
vecoari apxovra ev MaKeSovla, ov roJv avrcov
7]yfj rovrcov dpx^Lv;
&E. "Eycoye,
2n. IttttiW Se Tov HetcrtoTpaTou ev rijBe rfj
TToXeidp^avra rivcov otei dp^ai; ov rovrcov;
0E, HcDs" yap ov;
tCi. EtTTOt? dv ovv /xoL riva eTrcovvfiLav e;)^et
THE. I have.
soc. Did he not govern these same people in his
city?
THE. Yes.
soc. Or again, do you not consider that Archelaus,
son of Perdiccas, who governed recently in Mace-
donia, governed these same people ?
THE. I do.
soc. And who do you think were governed by
Hippias, son of Peisistratus, who governed in this
city ? Were they not these people ?
THE. To be sure they were.
soc. Now, can you tell me what appellation is
given to Bacis and Sibyl and our native Amphilytus }^
360
THEAGES
THE. Why, soothsayers, of course, Socrates.
soc. That correct.
is But try to answer me in
that way regarding those others Hippias and —
Periander : what appellation is given them on account
of their government }
THE. Despots, I suppose ; it must be that.
soc. And when a man
desires to govern the whole
of the people in his city, he desires the same govern-
—
ment as those did despotism, and to be a despot ?
THE. Apparently.
soc.And it is this that you say you desire .''
govern us, all the time that you were blaming your
father for not sending you to some seminary of
despots And you, Demodocus, are you not
!
PLATO
2X1. Tl oSv dv, €1 EypiTTtSr^ tl Trpoaxpfioaiiieda,
CO Seayes; KvplttlBtjs ydp ttov (f>r]cn
ao(poL TvpawoL tcov ao^cbv cwvovaia'
eE. Nat.
2n. ETTetSi^ Se etWe
THE. Yes.
soc. But as he said :
PLATO
0E. Et cru ^ovXet.
sn, Taur' earlv arrep e<jirj ^ AvaKpicov rT]v KaAAt"
KpiTTjv eTTiaTaadaf 7) ovk olada ro acr/xa;
0E. "Eycoye.
2n. Tt ovv ; TOiavrrjg rtvo? /cat ai) avvovaias
E €iTLdvpiels avhpog, oaris TvyxdveL ofiorexfos (ov
J^aXAiKpirr] rfj KuavTys" /cat eTTiararai rvpavviKo.,
ojOTTep eKCLViqv k(j)rj 6 TTOLiqrrjs, tva /cat cru Tjfxiv
Tvpawos yevTj /cat rfj TroAet;
©E. IlaAat, c5 Y^ojKpares, (JKWTrrecs /cat Trat^ei?
TT/od? /X6.
THE. I do.
soc. Well then, do you desire to partake in some
instruction of that sort from any man who is a
fellow-craftsman of Callicrite, daughter of Cyane,
and knows all about despotism as she did, according
to the poet, in order that you may become a despot
over us and our city ?
THE. You are joking all this time, Socrates, and
making fun of me.
soc. Why, do you not say that you desire that
wisdom which ^\^ll enable you to govern all the
citizens ? And in doing that, will you be anything
else but a despot.''
PLATO
heivos eacadai LTTnevs ; •^ Trap aAAous' Tivas rj
rOVS ITTTTIKOVS;
0E. Ma At" ovK eyojye.
2n. 'AAAo. Trap'avTovs av rovs Sclvovs ovr as
ravra, koL ols elai re lttttoi Kal ^(^pwvrai eKaarore
/cat OLKCiois Kal dAAorptots" TroAAot?;
0E. ArjXov on.
2n. Tt 8e et TO. aKovriariKa ao(j>6s i^ovXov
yeveadai; ov irapa rovs aKOVTiariKovs <^ov av
eXdojv ao(f)6s eaeaOai, rovrovs, ols eari re aKovria
C KoX TToAAot? Kal dXXorpiois Kal oiKeioLS eKaarore
Xptovrai aKovnois
0E. "E/Aotye So/cet.
5n. Aeye hr^ fiof CTrel 8e Sr] ra TToAtrt/ca ^ovXei
ao(f>6s yeveadai, otet Trap' aXXovs rivas a(j)iK6p,evos
(TO<f>6s eaeadai t) rovs ttoXutlkovs rovrovs, rovs
ovnvaovv dvdpoiTTiov.
1
Cf. Alcib. /. 118 E : Prolog 320 a,
. b.
S66
THEAGES
had to resort before expecting to be a clever horse-
man ? To whom eJse but the horse-masters ?
THE. Ity no ne else , 1 am sure.
sec. And moreover, you would go to the actual
men who are clever at the business, and who have
horses and constantly use them in great numbers,
both their own and other people's ?
THE. Q trviou o ly -T should.
soc. And what ifyou wished to become -v^ise in <~^. Utff!*^
javelin-throwing ? Would you not expect to get this ^^ ^^<rtl
PLATO
2n. Ti ovv PeXriare dvSpcov, xPV'^^^o
av, o)
aavra>, el crot yevoiro vlos roiavra Trpdy-
eTretSi)
E fjiara Trapep^ot, Kal (f)aLrj fxev dv eTndvjJieZv dyados
yevecrdat l,(joypd<l)os , Kal pieix^oiro aol ro) rrarpi,
OTi ovK edeXets dvaXiaKeiv els avrov tovtojv avratv
eveKa dpyvpiov, rovs Se Sr)[xiovpyovs avrov rovrov,
Tovs t,0}ypd<j)ovs, drip^d^oi re Kal pLrj ^ovXoiro
Trap* aincbv fiavddveiv ; rj rovs avXrjrds, ^ov-
Xofievos avXrjrrjs yeveadai, -^ rovs Kidapiords
exoLs dv avrcp 6 n
XP^^ '^^^ ottol 7T€p,7Tois dXXoae
jXTj edeXovra irapd rovrcov /xavdavetv
^
Cf. the passage in the Protagoras (330 a, b) which shows
that young men of good family were often placed with older
368
THEAGES
soc. Then which way, mo»l cxLcllcTft gir, would you
turn if, when you came to have a son, he should
trouble you in the same manner, and tell you he
desired to become a good painter, and should blame •'^ *
"^
you, his father, for refusing to spend money on him
for that very purpose, but at the same time should
disregard the practitioners of that very thing, the
painters, and decline to learn from them ? Or the
flute-players, when he wished to become a flute-
player, or the harp-players ? Would you know what
to do ^\^th him, and where else you should send him
if he refused to learn from these ?
THE. Upon my word, I should not.
soc. And do you now, when you are behaving in
just the same way to your father, feel surprised and
blame him for being at a loss what to do ^vith you and
where to send you ? Why, we are ready to place
you with any well-bred Athenian statesman you niay
choose, who will train you free of charge ^ and so ;
PLATO
^ouAo/xaf aAA eyo) dfi<f>OT€p(jov y/xcDv Seo/xai, ere
T ideXeiv rovrco crvvelvaL Kal ae fxr) ^'qretv aAAco
IxrjSevlavyyevecrdat ^ HcoKpdreL- /cat /xe TroAAa)!/
C aTraAAa^ere ^povrlScov
/cat (jjo^epcov cos vvv ttouv .
* 6 Cobet : on mss.
373
PLATO
eyoj OLOS r' eaofxai rotovros yeviadai, otoLTrep Kal
eKelvoL.
D 2n. OvK, c5 'yade, dXXd ae \eXrj6ev, olov rovr'
eariv, eyco 8e ctoi (f>pdacx). eari yap tl deia fxoipa
TTapeTTOfxevov cfMol e/c TraiSos" dp^dp^evov haipLoviov
eoTL rovro (fxjovq, rj
8e orav yevr^rai, dei /xot
crrjp,aivet,o dv fieXXco TrpdrreLv, rovrov dTTorpoTrrjv,
TTporperrei Se ouSeVoTe* /cat idv Tisp-ot ra>v ^iXojv
avaKOLvdJrat Kal yevrjraL rj ^covq, ravTov rovro,
drrorpiTTei /cat ovk id rrpdrreiv. Kal rovrcov
vpXv p,dprvpag Trape^o/xat. \app,LSrjv yap rovrovl
yiyvojcTKere rov KaXov yevofxevov, rov TXavKojvos'
E ovros TTore ervyxo-vev ep.ol dvaKoivovpbevos pbeXXiov
doKT^aeiv ordBtov els Ncficav Kal evdvs avrov
dp-)(ojxevovXeycLV, ori /xeAAot dcr/ceiv, eyevero rj
Kal eyoj SickcoXvov re avrov Kal €L7rov on
<f)a>V'q,
374
THEAGES
pleasure, I too shall be able to become such as those
others are.
soc. No, good the meaning of it escapes you
sir, ;
THE. What ?
PLATO
"neiOeadai. ri hrj ovv rrore rovro elTrev 6 Tiixap'xps;
iycb (fypdao). ore dvLcrraro e/c rod avfXTroaLov a
B Tifxap^^os /cat (^iXt^fxajv 6 OiAt^/xoviSou aTTOKrevovv-
res Nt/ctav rov 'HpoaKajjidvSpov, rjinardadrjv jxev
avrd> fjiovoj rrjv im^ovXrjv, 6 8e TifjLapxo? dv-
Lardp,evos Trpos e/ze etTre, ri Aeyets", ^'^^j tS 2c6-
Kpares ; iifxels piev rrivere, ip,e Se Set vrot i^ava-
arrjvai' rj^co §e oAtyov varepov, idv rv'^co. /cat ju,ot
377
PLATO
7] aTTodaveZaOai rj o/jlov tl rovrcp y* eAav/ /cat
vrept ye Tr\s arrparids rrjs aAA?^? ttolvv ^o^ou/xat.
E Taura Stj Trdvra eLprjKo. aoi, on t] hvvajxis avriq
rod SaLjJiovlov rovrov ras crvvovolas tu)v
/cai els
fier' ijxov avvhiarpi^ovrcov ro aTTOv Svvarat.
rroXXois fiev yap ivavTiovrai, Kal ovk eari rovrois
d)(f)€X'r]6i]vaL fxer^ e/jiov SiarpL^ova-iv, (Zare ovx olov
THEAGES
ingly expect him to be either killed or brought very-
near it, and I have great fears for our force as a
whole.
Now I have told you all this, because this spiritual
power that attends me also exerts itself to the full
in my intercourse -with those who spend their time
with me. To many, indeed, it is adverse, and it
is not possible for these to get any good by convers-
ing with me, and I am therefore unable to spend
my time in conversing with them. And there are
many with whom it does not prohibit my inter-
course, yet the intercourse does them no good. But
those who are assisted in their intercourse by that
spiritual power are the persons whom you have
noticed for they make rapid progress there and
;
then. And
of these, again, who make progress
some the benefit both sohd and enduring
find
while there are many who, for as long a time as they
are with me, make wonderful progress, but when
they are parted from me relapse, and are no different
from anybody else. This once befell Aristeides,^ son
of Lysimachus, son of Aristeides. For by conversing
with me he had made immense progress in a little
time and then he had to go on an expedition, and
;
PLATO
"EcTTt yo-p, iyd), ovrcos.
€(f>rjvTt Se; ovk oiSev,
€(f)r], avyyevead ai, olov rjv to avSpoLTToSov
Trplv (Tol
Ovk €olk€ ye, e(f)7]v iyco, vrj rovs deovs. 'AAAa
firjv /cat avros ye, e^^, KarayeXdarcos ^X^> ^
C Sco/c/oares". Tt fxaXiaTa; e<f)riv iyd>. "On, ecpr),
Trplv [Ji€v eKTrXelv, otmovv dvdpoiTnp olos r tjv
380
THEAGES
as though he were somebody. " Yes, that is so,"
I rephed.
" Well, but does he not know," he said,
" what a sad slave he was, before he associated with
you ? " " It seems not," I replied, " upon my soul."
" But indeed I myself also," he said, " am in a
ridiculous position, Socrates." " How exactly ? "
I asked. " Because," he rephed, " before I sailed
away, I was able to discuss things wdth anybody,
and show myself inferior to none in argument, so
that I even sought out the debates of the most
accomplished people : but now, on the contrary,
I shun them, wherever I notice there is anyone of
education, so ashamed I am of my own ineptitude."
" Tell me," I said, " did this power forsake you of
a sudden, or httle by little ? " " Little by little,"
he rephed. " And when it was present with you,"
I asked,
" was it present through your having learnt
something from me, or in some other way ? " "I
will tell you, Socrates," he said, " what is incredible,
upon my soul, yet true. For I never yet learnt
anything from you, as you know yourself : but I
made progress, whenever I was with you, if I was
merely in the same house, Avithout being in the
same room, but more progress, when I was in the
same room. And it seemed to me to be much more
when I was in the same room and looked at you as
you were speaking, than when I turned my eyes
elsewhere :but my progress was far the greatest
and most marked whenever I sat beside you and held
and touched you. Now, however," he said, " that
condition has all oozed away."
Such then, Theages, is the intercourse you would
have with me if God so wills, you will make very
:
S82
THEAGES
not. Consider, therefore, if it is not safer for you
to be educated by one of those persons who have
command themselves of the benefit which they
bestow on mankind, rather than follow the course
on which you may chance with me.
THE. Well then, I decide, Socrates, that our plan
shall be to make trial of that spiritual sign by associat-
ing with each other. Thus, if it leaves us free, that
will be best of all if it does not, it will be time
;
he says.
see. Well, if you consider that this is what we
ought to do, let usdo it.
383
y
MINOS
VOL, VIII 2c
INTRODUCTION TO THE MINOS
This Dialogue may be classed with the Hipparchus
as a fairly able and plausible imitation of Plato's
early work, but it is destitute of those graceful or
lively touches of characterization Avhich distinguish
his first memorials of Socrates, while the sequence
of thought is awkward and none too clear. Socrates
asks his nameless companion for a definition of Law,
and shows how the various answers he receives are
unsound or inadequate. He then himself suggests
(315) that it must be true opinion, or discovery of
reahty.^ His companion thereupon shows at some
length how greatly laws differ among different
communities. Socrates recalls him to the point that
there must be something constant and the same in
all that can be referred to as law, and cites medicine,
agriculture, gardening, and cookery as giving
instances of what he is seeking (316). His require-
ment of knowledge of what is right in every kind of
artist or administrator leads him on to a consideration
of lawgiving as a distributive skill ^ which pervades
all arts and functions (317-318), and he proceeds,
with a somewhat laboured solemnity, to set forth
^ Contrast the discussion in Meno, 97-8, where right
opinion is clearly distinguished from knowledge.
* See note on 317 d for this absurd forcing of the primitive
386
INTRODUCTION TO THE MINOS
the merits of Minos, king of Cnossos in Crete, as a
lawgiver (319-320) : but, just as we are hoping to
gain from this long exposition a little more light
for our inquiry about the meaning of law, we are
abruptly told that our ignorance is shameful, and the
discussion is thus clumsily broken off.
387
; ;
CHARACTERS
Socrates, Coscpaxiox
law differ at all from law, I suppose, but they are all
the same thing. For each of them is law alike, not
one more so, and another less. That is the particular
—
point of my question what is law as a whole ? So if
you are ready, tell me.
COM. Well, what else should law be, Socrates, but
things loyally accepted ? ^
389
PLATO
2n. H Kal Xoyos ra Xeyofxeva, rj
ctol So/cet elvai
oijtLs TO. 6p(Ofji,€va, rj 17 aAAo
olkotj to. a/couo/xeva;
C fiev Xoyos, aAAo 8e ra Xeyo/xeva' Kal aAAo fj,€V
oijjis, aAAo 8e ra opw/Jieva- Kal d'AAo fxev aKorj,
3pl
; ;
PLATO
ET. To. Soy/xara ravra /cat if/r)(f>La[jiara, e/xotyc
8oK€L. ri yapav aAAo rtg <f>airi voyiov eivai;
C u)aT€ Kwhvvevei, o av epcoras, to oAov tovto,
vofxos, Soyfia ttoXccos etvai.
Sn. Ao^av, (1)9 eoLKC, Xeyeis ttoXltlktiv rov voixov.
ET. "Eycoye.
2ri. Kat laios /caAoi? Aeyeis^* rdxo- Se cSSe
d/X€ivov elaofjieda. Xdyeis rivas ao^ovs
ET. "Eycuye.
5n. Ou/cow ot ao(f)oi elai ao(jiia. ao(f>oc;
ET. Nat.
2fi. Ti 8e; ol SiKaioL SiKaLoavvrj Si/caioi;
ET. Hdvv ye.
5n. OvKovv /cat ot vofiifioL vofxco vofiLfioi;
D ET. Nat.
5fl. Ot Se dvofioL avofjiLa dvofioi;
ET. Nat.
Sfi. Ot 8e vojJUjJLOi St/caioi;
ET. Nat.
2fi. Ot 8e dvofxoL aSt/cot;
ET. "A8t/coi.
5n. Oi5/cow KoAAiCTTOv 7^ 8t/caiocn;r7^ re Kai o
vofios
ET. Ovrois.
2n. AiCT;]^tOTov 8e rj a8t/cia tc /cat t] avofXLa;
ET. Nat.
2n. Kai TO /xev a<i)^€i, rds ttoXcis /cat raAAa
Trai^a, to be OLTToXXvaL /cat dvarpeTret;
ET. Nat.
2n. 'n? 776/31 /caAou apa tii'OS" ovtos Set tou
vofjiov SiavoetadaL, /cat co? dya^ov avro ^rjreiv.
ET. ria}? 8' ov;
392
MINOS
COM. resolutions and decrees, I imagine
Our for :
COM. I do.
soc. And the wise are wise by wisdom .''
COM. Yes.
soc. And again, the just are just by justice }
COM. Certainly.
soc. And so the law-abiding are law-abiding by
law ?
COM. Yes.
soc. And the lawless are lawless by lawlessness ?
COM. Yes.
soc. And the law-abiding are just ?
COM. Yes.
And the lawless are unjust ?
soc.
COM. Unjust.
soc. And justice and law are most noble ?
COM. That is so.
soc. And injustice and lawlessness most base ?
COM. Yes.
soc. And the former preserve cities and everything
else, while the latter destroy and overturn them ?
COM. Yes.
soc. Hence we must regard law as something noble,
and seek after it as a good.
COM. Undeniably.
393
; ;
PLATO
2n. OvKovv Soy/xa €(j)afj,ev etvai TrdAecos" rov
vofjbov;
E ET. "Ei(f>afj,€v ydp.
2n. Tt ovv; ovK eon ra jxev xpr^ara Soy/tiara,
ra Se TTOvrjpd;
ET. "EoTt /Ltev ow.
2fi. Kat iJt,7]v vofiog ye oy/c -^v TTOvrjpos.
ET. Oi3 ya/3.
2n. Ou/c apa opdcbs €^€1 airo Kpivead at ovrws
ttTrAois', OTt vofjios earl Sdyyua TToAeois".
ET. Oi)/<: efxoiye So/cet.
2fl. Oy/c apa dpfioTTOi dv ro TTOvrjpov 8dy/xa
vofxos clvai.
ET. Ou S^ra.
2fi. 'AAAd
/xt)j/ Sd^a ye Tt? '<^at ayroi /xoi Kara-
^aiverai 6 vopios eXvai- CTreiSi) 8e ou;;^ ?] Trovrjpd
So^a, dpa OVK TJSrj rovro KardS'qXov , (Ls r) ;)^/37ycrT7y,
COM, Yes.
soc. And true opinion is discovery of reahty ?
395
PLATO
B vofjbois ^pcojiievot avdpojTToi, a>? SoKovfJiev, ovk act
Svvavrai i^evpiaKciv o ^ovXerai 6 vo/jlos, to ov.
€7761 (f)€pe Ihcojxev, eav dpa r^plv ivdevSe KaTaSrjXov ye -
vrjrai, etre rots avroZs del v6p.ois ;^/3a>/Lie^a 7} aAAore
oAAois", /cat el dvavres rols avroTs rj dXXoi aAAot?.
ET. 'AAAo, TOVTO ye, co HcLKpares, ov ^(aXeTTOV
yvcbvat, OTL ovre ol avrol del toIs avrols vopiOLs
XpcJ^ivrai aAAot re aAAots'. inel avrtKa rifuv /xev
OV vofMos earlv dvQpa>Trovs dveiv dXX avoaiov,
C Ka/j;^7j8dvto6 8e dvovoiv cLs oaiov ov /cat vop.ip.ov
avTols, /cat ravra evioi avrajv /cat rovs avribv
vleXs ro) Kpovo), (hs tcrcus- /cat av d/CT^/coas. /cat p.r]
397
.
PLATO
a8t/ca.
316 2n. Ou/cow /cat Trapa Traatv ouVcus' a»9 ivddSe vo-
/xt^erat;
ET. Nat.
sn. Ow/cow Kat ev riepCTats';
ET. <Kat iv Yl€paaLs>.^
sn. 'AAA' del SrJTTOv;
ET. 'Aet.
2n. ndre/oov 8e to, TrAetov e'A/covra ^apvTepa
vo/xt^erat evOdSe, rd 8e eXarrov Kov<j>OT€pa, r]
rovvavTLov ;
ET. Ou/c, dAAa TO, TrAetov eXKovra ^apvrepa, Ta
8e eXarrov Kov(f>6r€pa.
2n. Oj)/cow /cat ev Ka/3;;^'>^8dt't /cat ev Au/cata;
ET. Nat.
2fi. To. /xev KaXd, chs eot/ce, rravraxov vo/xt^erat
B /caAa /cat to. alaxpd alaxpd, oAA' ou to. ala^pd
KoXd ovhk rd KaXd alaxpd.
ET. OvTiOS.
2n, Oy/cow, CO? Kara Trdvrcov eiTretv, ret ovra
J «at ^j* n^/)<ra(y add, vulg.
398
MINOS
shall never come to any agreement, in my opinion :
COM. Always.
soc. Are things that weigh more considered
heavier here, and things that weigh less lighter, or
the contrary ?
COM. No, those that weigh more are considered
heavier, and those that weigh less lighter.
soc. And is it so in Carthage also, and in Lycaea ?
COM. Yes.
soc. Noble things, it would seem, are everywhere
considered noble, and base things base not base ;
S99
; ; ;
PLATO
vo/XL^erai eivat, ov ra firj ovra, /cat Trap' rj/xLV Kol
TTapa Tols dXXoig aTraaLV.
ET. "E/xotye So/cet.
2n. "Os" civ dpa Tov ovros dfiapravr] , tov
vofjiljjiov dfxaprdvei.
ET. OvTco fj-ev, (L YiOJKpareg, cos av Xeyeis, rav-
rd <j>aiveraL vofiifMa /cat rjfxlv del /cat rot? ctAAot?*
400
MINOS
not unrealities, are accepted as real, both among us
and among aU other men.
COM. I agree.
soc. Then whoever fails to attain reahty, fails to
attain accepted law.
COM. In your present way of putting it, Socrates,
the same things appear to be accepted as lawful
both by us and by the rest of the world, always :
but when I reflect that we are continually changing
our laws in all sorts of ways, I cannot bring myself
to assent.
soc. Perhaps because you do not reflect that
it is
when we change our pieces at draughts they are the
same pieces. But look at it, as I do, in this way.
Have you in your time come across a treatise on
heahng the sick ?
COM. I have.
soc. Then do you know to what art such a treatise
belongs ?
COM. I do medicine.
:
PLATO
sn. KaAcDs' ye aTTeKplvoj. ovkovv koI det;
Nat Kal del..
ET.
2fi. Ovkovv Kal ol larpol avyypd(j>ovaL Trepi
E vyielas, dnep Kal vofi,il,ovaiv elvai;
ET. Nat.
5n. 'lar/aiKa apa /cat larpiKoi v6p,oL ravra ra
avyypdp.p.ara earl ra rwv larpojv.
ET. 'larptKra puevroi.
sn. ^A/a' ovv Kal rd yecopyiKa avyypdfifiara
yeoipyiKol vo/jlol eiaiv
ET. Nat.
2n. Tivoiv ovv earl ra irepi ktjttojv epyaaria^
avyypdfjifjbara Kal vofxi/xa;
ET. KrjTTOVpiOV
2Xi. ¥i7]7TovpiKol dpa vofjioi Tjfxiv elaw ovroi.
ET. Nat.
Xn. TdJv eTn<jrap.e.vcov K-qnajv dpx^Lv;
ET. ITcus" S' ov;
2fi. 'ETTt'oTavrat 8' ot KrjTTOvpoi.
ET. Nat.
sn. TtVcDv Se TO. Trept o</»oy aKevaaias ovyypdfi-
fiard re Kal rd/xt/Aa;
ET. Mayeipojv.
2n. Mayet/atKot apa vofxoL elaiv;
ET. MayetptKot.
2fl. T(x)v €7n<rrafiev(jjv , d)S eoiKcv, oifiov cr/ceuaata?
dpx€tv;
317 ET. Nat.
2fl. 'EmoTavrat 8', cS? ^aatv, ot pidyeipoi;
ET. 'ETTioTarTat yap.
2n. Et€V* rivoiv 8e S->y to, Trepi TrdAecu? hioiKrjaeois
402
MINOS
soc. Well answered. And do they so always ?
COM. Yes.
soc. And whose are the treatises and accepted
rules about garden-work ?
COM. Gardeners'.
soc. So these are our gardening laws.
COM. Yes.
soc. Of people who know how to control gardens ?
COM. Certainly.
soc. And it is the gardeners who know.
COM. Yes.
soc. And whose are the treatises and accepted
rules about the confection of tasty dishes ?
COM. Cooks'.
soc. Then there are laws of cookery ?
COM. Of cookery.
soc. Of people who know, it would seem, how to
control the confection of tasty dishes ?
COM. Yes.
soc. And it is the cooks, they say, who know ?
403
; ; ;
PLATO
avyypdfjifjLaTd re /cat vd/xi/xa iariv; dp' ov rcbv
iTTLaTajJievcov TToXeojv dp^eiv;
ET. "E/iotye So/cet.
2n. ¥i7TLcrravTai 8e aAAot Ttt'e? t) ol ttoXitikol re
Kai ol ^aaiXiKOL
ET. OvroL fxev ovv.
2X1. dpa ravra (jvyypdixnard icrriv,
YloXiTLKa
ovs OL dvdpu)TToi vofxovs KoXovai, ^aaiXeoiv re /cat
B dvhpa)V dyadojv avyypdfj,p.aTa.
ET. ^AXrjdrj Aeyet?.
"AAAo Tt ovv OL ye iTTLcrrdfMevoL ovk dXXorc
2fl.
404
MINOS
and accepted rules about the government of a state ?
Of the people who know how to control states, are
they not ?
COM. I agree.
soc. And is it anyone else than statesmen and
royal persons ^ who know ?
COM. It is they, to be sure.
soc. Then what people call '• laws " are treatises of
state, —WTitings of kings and good men.
COM. That is true.
soc. And must it not be that those who know will
not WTite differently at different times on the same
matters ?
COM. They will not.
soc. Nor Mill they ever change one set of accepted
rules for another in respect of the same matters.
COM. No, indeed.
soc. So if we see some persons anywhere doing
this, shall we say that those who do so have know-
ledge, or have none ?
COM. That they have no knowledge.
soc. And again, whatever is right, we shall say is
lawful for each person, whether in medicine or in
cookery or in gardening ?
COM. Yes.
soc. And whatever is not right we shall decline
to call la\vful ?
PLATO
Sta/coCT/xryCTecos re /cat Trepl rod chs XPV ""oAiv 8t-
oiKeZv, TO /xev opdov voixos icrri ^aaiXiKos , to 8e
/XT7 opdov ov, o SoAcet vofxos elvai tols fxr] clBoaiv
eoTi yap dvofjbov.
ET. Nat.
D 2X1. ^OpdoJs apa (hfjioXoyqaafiev vojjlov etvat tov
ovTOs evpecTiv.
ET. Oatverat.
2n. "Ert 8e /cat ToSe ev auroi SiaOccofxeda} ti?
€7TiaTrjpiCov Stavei/Ltat em y^ ra ajrepfxaTa
ET. Feaj/jyo?.
2n. Oi5ros' 8e to. a|-ta aTrepfiaTa eKaorTrj yfj
Siavefiet;
ET.Nat.
2n.'0 yeojpyos apa vo/jlcvs ay ados rovTwv, /cat
ot TOVTOV vojxoL /Cat Siavofiai eTrt Tavra opdai
elaiv ;
ET. Nat.
Sn. TtV 8e KpovixoTiov im to. pbeXy] ay ados
vofievs, /cat to. d'f la vet/xat, /cat ot rtVo? vo/jlol opdoi
elaiv ;
E ET. Ot TOV avXrjTov /cat tou KidapiOTov
2n. 'O vojJitKarraTOS apa eV TOi^rot?, ovros
avXrjTLKCxiTaTos .
ET. Nat.
2n. Tt? 8e TT^v Tpo<f)rjV em to, tcov avdpwTTOiV
aa)fjLaTa 8tavet/xat apiaros ; ovx oairep ttjv a^iav
ET. Nat.
2n. At TOVTOV apa Siavofxal /cat ot vo/xot j8eA-
TLCTTOL, /cat ocTTts- TTepi Tawa vojjiiKcoTaTos, /cat
vojjbevs apiaros.
^ diadedj/xeda Hermann : 8i.a$w/xe0a, deacrw/jLeOa mss.
406
MINOS
state and the proper way of governing it, that w
is right is the king's law, but not so that which is nut
best apportioner.
* The words diavifieiv and vo/j^vs in this passage introduce
PLATO
ET. Yldvv ye.
2n. TtV ovTos;
ET. IlaiSorpl^7]s
318 2n. Oinos rrjv dv6pcoTreiav dyeXrjv rov acofxaros
vefiew Kparicrros
ET. Nat.
2n. Tt? 8e TT^r ru)v Trpo^drcov dyeXqv Kpdr lotos
vefjbeiv; ri ovofia airroj;
ET. UoLJJL'^V.
2n. Oi Tov TToip,€vos dpa v6p,oi dpLoroL Tots TTpo-
^droLs.
ET. Nai.
2fl. Ot 8e rov ^ovkoXov rotg ^ovaiv.
ET. Nai.
2n. Ot 8e Tou TtVos" vopioi dpioroi rais i/jv^ous
Tiov dvdpcoTTwv ; ovx ot rod ^aoiXecos; (f)ddi.
ET. Otj/xi St^.
B 2n. KaAa)? Toivvv Aeyei?. e'xot? av ow elneiv,
TLS rdjv TToXaiMV dyados yeyovev iv roXs avX-q-
TLKoZ'S vo/iot? vojjLoderrjs ; loojs ovk ivvoeis, dXX
iyd> ^ovXei ae vnonvijoaj
ET. Yidvv jjiev ovv.
2X1. 'A/a' ovv 6 Mapavag Aeyerat /cat ra TratSt/ca
auTou "OXvfMTTOs 6 Opu^;
ET. ^AXrjdrj Xeyeis.
2n. Toyrojv 817 /cat to, avX'^fxara deLorard iori,
/catfxova Kivei /cat e/c^atVet tous' tcoj/ decov iv XPtta
ovra?" /cat eVt /cat i^w /xwa AotTra, to? ^eia ovra.
COM. A trainer.
soc. He is the best man to pasture ^ the human
herd of the body ? ^
COM. Yes.
soc. And who is the best man to pasture a flock of
sheep ? What is his name ?
COM. A shepherd.
soc. Then the shepherd's laws are best for sheep.
COM. Yes.
soc. And the herdsman's for oxen,
COM. Yes.
soc. And whose laws are best for the souls of men ?
The king's, are they not ? Say if you agree.
COM. I do.
soc. are quite right. Now can you tell
Then you
me who, in former times, has proved himself a good
lawgiver in regard to the laws of flute-playing ?
Perhaps you cannot think of him would you Uke
:
me to remind you ?
COM. Do by all means.
soc. Then is it Marsyas, by tradition, and his
beloved Olympus, the Phrj-gian ?
COM. That is true.
soc. And their flute-tunes also are most divine,
and alone stir and make manifest those who are in
need of the gods ^ and to this day they only remain,
;
as being di\ine.
* The awkward imagerj- of this sentence obviously cannot
have come from Plato's mind or hand.
* Cf. Sympos. 215 c (from which this allusion to Marsyas
PLATO
C ET. "EoTt ravra.
2n. Tis" 8e Aeyerai raJv vaXaLwv ^acnXewv
ayados voiJbodeT7]s yeyovevai, ov en koI vvv ra
vofiLfxa fj,€V€L d)S ^eta ovra;
ET. OvK ewocb.
2n. OvK olcrda, Tives TraAatoraTot? vojiois XP^^'
rai rcbv 'EiXXijvcDv;
ET. ^Apa AaKcSaifiovLovs Aeyet? /cat AvKovp-
yov Tov vofioderrjv
2Ci. 'AAAa Tavrd ye ovScttoj tcrcus err] rpiaKoa ta
7) oXiyo) TovTcov irXeLco. oAAo, tovtojv tcov vofiLfiwv
D ra ^eXriara TTodev 7]K€(.; olaOa;
ET. Oacrt y* ck K.p-qrrjS.
2n. OvKovv ovTOL TTaXatordroLs vofiois ;^/3carTat
rojv 'EAAi^vcDv;
ET. Nat.
2fl. Ota^a ovv, rives tovtcov dyadol ^aaiXels
rjoav; yiivcos re Koi 'PaSdfj,avdvs, ol Aios Kal
^vpcoTTTjS TratSes", cbv otSe etati' 01 vo/jlol.
ET. 'PaSdfjiavdvv ye <f)aaiv, a) YiCJKpares , Si/cator
dvSpa, rov Se Mlvcov dypiov nva Kal x^^^'^^v Kal
dSlKOV.
2n. ^ArriKov, c5 ^eXriare, Xeyeis p.vdov Kal rpa-
yiKov.
E ET. Tt he; ov ravra Xeyerai Trepl MtVco;
2n. OvKovv VTTO ye 'Ofxi^pov Kal HaioSov /cat-
410
MINOS
COM. That is so.
soc. And who by tradition has shown himself a
good lawgiver among the ancient kings, so that to
this day his ordinances remain, as being divine ?
COM. cannot think.
I
soc. Do you
not know which of the Greeks use the
most ancient laws ?
COM. Do you mean the Spartans, and Lycurgus the
lawgiver ?
soc. WTiy, that is a matter, I daresay, of less than
three hundred years ago, or but a little more. But
whence is it that the best of those ordinances come ?
Do you know ?
COM. Yes.
soc. Then do you know who were their good kings ?
Minos and Rhadamanthus, the sons of Zeus and
Europa those laws were theirs,
;
411
PLATO
TToAAot d(T€^7Js. ov yap ead' 6 ri tovtov dae-
^earepov icmv ou8' o ri XP'^ jU-oAAov evXa^eladai,
TrXr^v €LS deovs KOt Xoycp Kai epyo) i^afxaprdvcLv,
hevrepov 8e et? tovs deiovs dvdpcjovovs' dXAd ttovv
TToXXrjv XP'^ '^pofi'qdeiav TTOieladai del, orav fjbeXXrjs
319 dvSpa ipe^eiv ^ CTraiveaeaQai,, fMTj ovk opdcbg eiTTi^?.
TOVTOV /cat €V€Ka XPV P'O-vddveiv hiayLyvwaKeiv
Xpfjcrrovs koI vov-qpovs dvSpas. vefxeaa yap 6 deos,
OTav TLS Tov eavTO) oixotov ^ iTTaivfj tov iavro)
fp^yf]
evavTLcog exovTa' eari 8 ottos' o dyaOos. p-r) yap
TL OLov XWovs fiev elvaL Upovs Kal ^vXa Kal opvea
/cat 6^€is, dvdpcoTTOVs Be fxij' dXXd Trdvrcov tovtcov
lepojTaTov eoTiv dvdpoiTTOS 6 dyados, Kal pnapoj-
TaTov 6 7rov7)p6s.
"HSry ovv Kal irepl MtVco, (hs avrov "Ofxrjpos re
B /cat 'HcrioSos iyKcofiLa^ovai, tovtov eve/ca <f)pdaoj,
tva fjiTj dvdpoiTTOS o)v dvdpcoTTOV et? rjpco Atos" vlov
Xoyo) i^afjLapTavrjs . "Ofirjpos yap irepl l^p'^TTjs
Xeycov, OTi ttoXXoI dvOpayiroi iv avTjj etcrt /cat
ivevrjKOVTa ttoXtjcs, Tjjcn Be, ^rjoiv,
PLATO
orcp aTrevei/Ltev "Ojxr^pos tcov rjpwojv, vtto Ato?
ireTTaLhevcrdaL, dXXco rj MtVoj, rovr
eariv eVaivos'
D davfiacrros . Kal ^OSvaaclas €v Ne/cuta SiKa^ovTa
Xpvaovv aKrJTTTpov e^ovra TTeTTOLrjKC tov MiVcov,
ov rov 'PaSdfiavOvv 'PaSdfxavOvv 8e ovr* ivravda
StKa^ovra TT€TToirjK€v ovre avyyiyvopievov rco Att
ovSapiov- Sid ravra (fir^jx iy<h MtVcuv' dTrdvTiov
fidXicrra vtto 'Ofxrjpov ey/ce/cco/xtacr^ai. to yap
Aids dvra TratSa [jlovov vtto Aioj TreTraihevadai ovk
€X€C VTTep^oXrjV eTTaivov.
TovTO ydp cnj^aivet to enog to
iweuipos ^aaiXeve Aios fieydXov oapiOT-qs,
415
; ,
PLATO
€VoiJiiC,€V aAA' -^v avrrj rj crvvovaia, uiOTtep iyoj
Aeyoj, Ota Xoyojv cttI TratSeta els aperrjv. odev St)
/catrovs vofxovs toxjtovs edrjKe rols avrov TToXirais,
OL ovs 17 re Kp-qrr] rov rrdvra )(p6vov €v8aL[xoveX Kal
AaKeSaipLcov , d^' ov rjp^aTo tovtols )(prjadai,
are deiois ovai.
Paoap,av6vg 8e ay ados p-ev rjv dvTJp- eTTeirai-
Oevro yap vno rov MtVoc eTTeiTaihevro p,evroi ovj^
C oAt^i' rr]v ^aaiXiKrjv re^vrfv, dAA' VTr-qpeaiav rfj
^aaiXiKfj, oaov eTnarareiv ev rols SiKacmqpioiS'
odev /cat 8tKaarr]s dyados eXexdrj eluai. vopo-
(pvXaKi yap avrco exp'^To 6 MtVco? /card ro darv,
ra he Kara rrjv aXXrjv Ys.prjrrjv ray TdAa>. d yap
TaAojs" rpis TrepcT^ei rov evtavrov Kara rds Kcop^as,
(f)vXdrrojv rovs v6p,ovs ev avraZs, ev x^^Xkols ypap,-
/xareioLS exo)v yeypapup^evovs rovs v6p,ovs, odev
XclXkovs eKXrjdy]. eiprjKe 8e Kal 'HaloSos d8eX(/)d
D rovrujv els rov Mlvojv. p,v7]adels yap avrov rov
ovofjiaros (jyrjaiv
416
—
MINOS
another, different from what he thought no, this
:
fj
dXXrj re ttoXXtj ao(f)ia earl /cat TTOt'qral TravroSaTTol
ri)s re dXXrjs TTOiiqaecos /cat rpaycohiag. tj 8e
321 rpaya)Sia eari TraAatoi' evdaSe, ov)( ws olovrai 0.770
QeoTTihos dp^afievrj ouS' a770 ^pvvL)(ov, dAA' el
deXeis evvorjaai, rravv iraXaiov avro evpiqaei? ov
rfjcrhe rrjs rroXeoJS evpr^jjia. eari he ri]g TTOirjaecos
hrjp,orepTTecrrar6v re /cat ipuxctyioyiKcorarov -q
rpaycphia' iv fj 8rj /cat evreivovres J^/xet? rov
MtvcDV rL/xcjpovpieda avd a>v rjfjids rjvdyKaae rovg
Saajjious reXelv eKelvovg. rovro ovv e^rjp,aprev 6
Mtj/o)?, arrexdofjievog rjntv, bdev 817, o av ipcorag,
KaKoSo^orepos yeyovev. eirel on ye dyadog rjv
B /cat vojjLLjjLos, orrep /cat ev roZs irpoadev eXeyofxev,
vojjLevs dyados, rovro jxeyiarov ar]jJbeZov, on
dKLvqroL avrov ol vo/jlol elaiv, are rov ovros rrepl
TToXecos olK-qaecos i^evpovros ev rrjv dXi^deiav.
ET. Ao/cet? fMoi, d) HcoKpareg, elKora rov Xoyov
elprjKevai.
2n. OvKovv el eyoj dXr^drj Xeyoj, hoKovai aoi
TToXaiordroLS KpT^res" ot jNItVco /cat 'PaSa/xcti'^yo?
TToAirat vofjiotg y^prjadai;
^ This is the meaning most probably intended, from an
418
:
MINOS
if you are wise, my excellent fTiend,and everybody else
who cares to have a good reputation, beware of ever
quarrelling with any man of a poetic turn. For poets
have great influence over opinion, according as they
create it in the minds of men by either commending
or vilifying. And this was the mistake that Minos
made, in waging war on this city of ours, which
besides all its various culture has poets of every kind,
and especially those who write tragedy. Nowtragedv
is a thing of ancient standing here ; it did not begin,
419
. ;
PLATO
ET. Oatvorrai,
sn. OvTOL dpa rcov TraXaiihv apiaroi vofioderat
C yeyovacrt,, vofxfjs re /cat Trot/xeVes" dvhpcov, wcTTrep
Kal "Ofxrjpog ecf)rj Trot/xeVa Xacov elvai rov dyadov
GTparrjyov
ET. Ilat't* p,ev ovv.
2n. Oepe Srj ^lXLov et Tis r)p.ds
TTpos Alos
epoLTO, 6 dyados vofxoderrjs re Kal
rip aio/xarL
vofJLevs ri eon ravra d SLaveficov em to acbp,a
^eXriov avro TToiel, eLTTOLfiev dv KaXdJs re /cat 8td
^paxeojv drroKpivopjevoiy on rpoi^-qv re /cat ttovovs,
rfj p,ev av^cov, rocs 8e yu/xva^a»v /cat cruj/icrTas' [ro
CTto/xa] avro.
^
420
MINOS
COM. I do.
soc. So these have shown themselves the best law-
givers among men of ancient times —apportioners
and shepherds of men just as Homer called the
;
421
EPINOMIS
—
EPINOMIS
[or nocturnal council 1
OR PHILOSOPHER]
CHARACTERS
Clzlkias of Crete, Athenian Visitor,
Megillcs of Sparta
—
thing for us to discover and state what it is that
mortal man should learn in order to be wise this —
we have neither stated nor discovered. Let us, how-
ever, now tr}' to make good this defect else we
:
428
;
EPINOMIS
think you are about to hear a strange statement
and, in a sense, one that is not so strange either.
For many on becoming acquainted with hfe have the
—
same account to give that the human race will not
be blessed or happy. So follow me now and appre-
hend if you conceive me, as well as them, to be gi\ing
a proper account of this matter. I say it is impossible
for men to be blessed and happy, except a few that ;
swiftly old age is upon us, and must make any of us loth
ever to live our hfe again, when one reckons over the
life one has lived —unless one happens to be a bundle
of childish notions. And what, pray, is my evidence
for this ? It is that such is the nature of the matter
now under inquiry in our discussion. We are inquir-
ing, you know, in what way we shall become wise,
presuming that each of us has this power in some sort
or other but it evades and escapes us as soon as we
:
429
.
PLATO
TTpos TLva (f)p6v'qaiv 'ltj tcov Xeyofievcov T€)(y6jv rj
431
PLATO
rrjs (f)povrjaeo}S t€ /cat eTnTr^Sevaccos . earco 817
Trporrov fiev rj rrjs dXXr]XG(f)a'yias rcov ^cocov rjuds
Tojv /xev, (hs 6 fivdos icTTL, TO TTapaTTOV aTTooTt^aaGa,
Tcov Se et? TrfV voixiixov i8co8r]V Karaariqaaaa.
IXecp 8' qixlv ol TTpoadev etrjadv re /cat elcnv otrives
jjiev yap (Lv^ iXeyofiev TrpdJTOi ^aLpercoaav rj 8 ovv
B dX(f)i,rcov re /cat dXevpojv TTOiiqaLS djjt,a /cat rpo(f)rj
KaXr] fxev /cat dyad-q, ao(f)6v hk dvSpa reXecos ovk
ideXTjcrei ttotc dTrepydcracrdaL- tovto yap avro, rj
rrjs TTOLrjueois iTTiKXrjatg, tcov iroiovpLevoiV avrcov
Sv(7X^p€i-av drrepyd^otT^ dv. ax'^^ov 8' ovhe x<^pc-S
GVfjLTrdcrrjs yewpyla- ov yap rexyr] dAAa (^vaei Kara
deov ndvTes <f)aiv6p,eda yrjv /JberaKex^iptadai,. /cat
fjLTjv ouS' 7] rdjv oLKrjaeajv ye (jvw(f>rj /cat avfiTraaa
EPINOMIS
standing and study. So first let us take the practice
among animate beings of eating each other, which, as
the story goes, has made us refrain entirely from some,
while it has settled us in the la^^•ful eating of others.'^
May the men of old time be gracious to us, as they are
for we must take our leave of whatever men were the
first of those we were just mentioning ^ but at any
;
PLATO
ovhafjbfj arrovSata. TroAAor? /xev yap opydvois fxi-
fjLovvraL, TToXXotg 8' avrcov tcov auofxarcov ov rrdvrcDS
€va-)(rjlxoai ixi^JbiqiiaaL, rd re Kara Xoyovs /cat fjbov-
aav rrdaav, koI oatov ypac/)LKrj fxijrrjp, rroXXcbv Kal
navTOLOJV TToiKLXpidrcov dTToreXovjxlvcov iv ttoXXoIs
uypols Kal ^Tjpols yeveaiv d>v ao<f}6v ovheva els
ovSev a'novSfj rfj picyicrrr] brjfjbtovpyovvra rj fiifir]-
riKT] 7Tape)(erai,
E Hdvrcov 8' e^eipyaajxeviov ro Xoittov ^o'qdeLa
yiyvoLT^ av fivpia fxvplots, rj jxev fieytarrj re Kai
els TrXelara TToXe/JLtKr] KXrjdelaa, orpartly iktj re^vf],
evhoKLjxcxirdrri rrpos ;^petav, evrv)(^ias rrXeiarrjs
Seo/xevr], fidXXov 8e avSpela Kara <f)vaLV 7) ao<j)ia
434
EPINOMIS
in no way serious. For they imitate with many
instruments, and with many imitative acts, not
altogether seemly, of their very bodies, in perform-
ances both of speech and of every Muse, and in those
whereof painting is mother, and whereby many and
most various designs are elaborated in many sorts,
moist and dry and though a man ply his craft in
;
437
,
PLATO
CO MeyiAAe re /cat KAetvta; ax^Sov Ovpavov, ov
/cat Si/catdraTor, to? dXXoi haljxoves
crvfiTravres
aju.a /cat deoi, n/jidv re /cat
evx^adaL Stacfiepovrcos
avrtp. TO Se /cat rcbv dXXcov a'iriov dyadoJv
TTavrajv rj/jitv avrov yeyovevac iravres dv ofMoXoyoZfxev •
438
EPINOMIS
and Cleinias ? Merely Heaven, which it is most our
duty to honour and pray to especially, as do all other
spirits and gods. That it has been the cause of all the
other good things we have, we shall all admit that it
;
PI.ATO
^ i.e. our birth and death are alike under divine influence,
^ re ova, Bekker.
4.44
EPINOMIS
able to learn. Within certain limits, and in certain
cases, every creature so enabled has been made fully
—
apt for numeration, when it considers any unit in
itself. But as to reckoning number generally in the
relations of things to each other, I think that God, if
not for a greater reason, to this end interposed, as we
mentioned, the waxing and waning of the moon, and
arranged the months to make up the year, and all
things began to comprehend number in relation to
number by a happy fortune. Hence it is that we
have fruits and the teeming of the earth, so that there
may be food for all creatures, Mith no inordinate or
immoderate occurrences of A^nds and rains : but if
in spite of this something does occur in an evil way,
we ought not to charge it upon the divine but upon
the human nature, for not disposing our own hves
aright.
Now in our inquiry about laws, you know we
decided that all other things that are best for
men are easy to discover, and that everyone *may
become competent both to understand and to per-
form what he is told, if he discovers what is that
which is likely to profit him, and what is not profit-
able : well, we decided, and we are still of the same
mind, that all other studies are not very difficult, but
that this of learning in what way we should become
good men is one of the utmost difficulty. Everything
else, again, that is good, as they say, is both possible
and not difficult to acquire, and the amount of pro-
perty that is wanted or not wanted, and the kind of
body that is wanted or not everyone agrees that a
:
445
.
PLATO
<pr]al fiev Tva? Selv, rjvriva 8e ao(f)i,av, cos aprt
D hieXrjXvda^ev , ovhels ovhevl ro Trapdrrav ert avv-
oixoXoyeZ rcov ttoXXwv. vvv ovv Stj napa Trdaas
rag TTpoadev ao^ias ov <f>avXr]v rivd dvevpiaKopiev
et? aura ye ravra, ro Sokclv ao<f)6v elvai rov ye
jxefJiadrjKOTa dnep /cat SteXrjXvOaixev el 8' ecrri
ao(j)6s 6 Taur' eTnariqixcov /cat dyados, rovrov 87)
(f)pdi^(jo
PLATO
B xpcu/xevoj /cat TifjbwvrL deovs, vixvois re /cat euSai-
/xovia yepaipovri hiayeiv rov avrov ^iov.
KA. 'H /caAcDs", cu ^ive, Aeyei?. ei yap crot
TOVTO Te'Ao? et7^ toSj/ vofMUjv, deovs TTpoaTraiaavrL
Kadapdirepov re Siayayovrt rov ^iov rrjs d/xa
reXevTTJs dplarTjs t€ /cat KaXXlcrrrjs rvx^tv.
A0. Ilajs" ovv, CO KAetvta, Xeyofiev; -^ . So/cet
rovs deovg vfjivovvres a^ohpa rt/icD/xei', eup^o/xei^ot
ra KaXXiara /cat dptara irepl avr(x)v einivai Xeyeiv
rjfjuv; ovTcos 7} TrcD? Xeyeis;
C KA. ©aujaaoTa)? ow ourcos". aAA', c5 8at-
/Mev
fMovte, TTiarevaas rols deois ev)(ov re /cat Aeye rov
€7Tiovra aoi Xoyov rdjv KoXiov Trepl rovs deovs re
/cat TO.? deds.
A0. Ecrrat raura, dv avros 6 Oeos 'qpZv vcf)-
avvevxov [xovov.
TjyrjraL.
KA.Aeyot? dv ro jjLerd rovro.
A0. Qeoyoviav tolvvv /cat t,ipoyoviav dvayKoiov
d)s eot/ce, TTpdJTov /xot, /ca/ccD? d7^et/cacra^^6^>^' tcov
enTTpoadev, ^eXriov dneLKacrat Kara rov ep,Trpoadev
Xoyov, dvaXa^ovra ov npos rovs dae^eXs im-
D Kex^l'PT^xa Xeycov,^ (f^pd^ojv d)s elal deol eTTLfieXov-
fievot Tvdvrcov, afiiKpcov /cat fX€i,l,6vwv, /cat axeSov
aTTapaf-ivd-QroL rdJv Trepi ra St/caia eicrt Trpdyfiara —
et Srj jjiefjivqade ye, d)KAetvta* eXd^ere fiev yap 8rj
/cat VTToyivrjfxara' /cat yap -qv rd prjOevra rore /cat
[idXa dXyjOfj' roSe Se avrd)V rjv ro fieyicrrov, on
TTpea^vrepov eLrj 4'^Xl crd)p,aros aVacra Travros'
^ X^7w;' Euseb. : \6yovi mss.
own Hfe.
CL. Well spoken, indeed, good sir. Yes, may you
have consummation of your laws, after making
this
fine sport in praising the gods and having passed a
purer hfe, to find thereby the best and fairest end !
PLATO
dpa ixeixvrjade ; -^ Trdvrcos ttov tovto ye; o yap
dfjieivov /cat TraXaiorepov /cat deoeihearepov, Tndavov
E oTt Tou veov /cat vecorepov /cat aTipiorepov, Travraxfj
re ap)(ov ap^ofievov TTpea^vrepov /cat ayov ayo/xeVou
TTOvr-Q. Xd^cxjfiev 8r] tovto ye, cu? ^v)(rj rrpea-
^vrepov ioTTi crcofxaTos' et 8' €;^ei rovro ovtoj, to
981 ye irpayrov rjfilv tov TrpcoTov rrjs yevecreo)? TTidavio-
repov av elrj ax^^ov inrrjpyp^evov /cat dcbjjiev hrj
rrjv o-pxrjv rrjs dpxV^ evax'QP'OviaTepov e';)(etP', /cat
TcDv p^eyicrrcov ao(f)ias Trepl decov yeveaecos opdorara
eTTL^aiveiv rjp.ds.
KA. "EcTTco ravra els SvvapbLV Aeyo/xeva.
A0. Oepe S-q, i,a)6vye dXrjdearaTa Xeyeodai
Kara (f>vaLv (f)iop,ev rovro ye, orav p,ia avveXdovaa
avaraats 4'^Xl^ '^^'' orcofiaro? dnoreKT) fxiav ixop^rjv
KA. ^Opdcos.
B A0. ZjWOv p.ev Srj ro roiovrov /caAetrat 8t/catd-
rara;
KA. Nat.
A0. Srepea 8e acopLara Xeyeadat XPV '^^'^^ '^ov
eiKora Xoyov Trevre, i^ cov /caAAtora /cat dpiard res
av TrXarroi, ro 8e aAAo yevos d-Trav ^x^i p,op(f)r)v
pbiav ov yap eariv aaojpLarov 6 ri t' aAAo ytyt'otr'
av /cat xpd^'H'^ ovSev ovSap,cos ovheTTor' exov, TrXrjV
ro deiorarov ovrcos ifjvx'^S yevos. rovro 8' eort
ax^Sov (S p,6v(x) irXdrreiv /cat Srjp^LovpyeZv TrpocrfjKei,
C croj^art 8e', o Xeyoj-^ev, TrXdrreaOai /cat yiyveadat
^ i.e. the elements fire, water, air, earth, and ether. Plato
{Tim. 40 A, 81 e) does not allow ether as one of the elements
our author includes it, because he wishes to make it the
source of daifioves, or spirits that come midway between gods
and men in the scale of existence ; cf. 984 b, e.
^ i e. the generality of things that
have come to be have
450
EPINOMIS
remember ? Or in any must be so ?
case, surely, this
For that which is better and more ancient and more
godhke is credibly so in comparison with the young,
the junior, and the less emancipated and altogether,;
ex. Correct.
ATH. And such a thing is most justly called a living
creature ?
CL. Yes.
ATH. On the most likely account there are to be
reckoned five sohd bodies,^ from which one might
fashion things fairest and best but all the rest of
;
PLATO
—
Kai opdaOai' rco Be Xeyioficv ttolXlv ov yap aTra^
prjreov —
aoparco re eivat Kal yiyvcoaKovn votjto)
re, fJLvqfiTjg fieTaXa^ovri Xoyiayiov re iv TrepLrrais
re /cat apriaLs a/xa {xera^oXals rrevre ovv ovrcov
.
452
EPINOMIS
of being fashioned and produced and seen. But
—
the other let us repeat it, for not once only be it
—
said has to be in\isible even to the inquiring, and
merely thought, if he has got a share of memory and
reckoning by both odd and even variations.^ The
bodies, then, being five, Me must name them as fire,
water, and thirdly
air, earth fourth, and ether fifth ;
453
,
PLATO
etvai ^(va, ttolXlv yap Xeywjxev, opara jxev a/x^o-
rcpa, TO {xev e/c -nvpos, ojs Sofeiev dv, oXov, to 8'
e/c yrjs, /cat to fiev eu ara^ta, to S' eV
y-fjivov
TTvpos iv TOL^ei TToiarj Kivovybevov to fiev ovv iv
oTa^Lo. KLvovfievov d(f)pov XPV vop,iiC,eiv, OTrep u)s to
B TToXv Spa TO TTepl 'qfjbds ^wov, to 8e iv Ta^ei t€ /cat
ovpavcp TTopov e^ov jxeya TeKp^r^piov y^pr] Troiciadat,
Tov <f)p6vLpL0v elvai' KaTO. Taind yap dv /cat coaaiJTO)s
7Top€v6p,€vov del /cat ttoiovv /cat Trdaxov TeKp^-qpiov
LKavov TOV (fypovLjjuog ^t]v c'ltj irapexop^evov. rj
^ " Necessity " is used here in the old poetic sense of a com-
pelling or overruling power; cf. the mention of the Fates below.
454
i
EPINOMIS
—
such creatures are of two sorts for let us state it again
—both visible, the one of fire, as would appear,
entirely, and the other of earth ;and the earthy
is in disorder, whereas that of fire has its motion in
perfect order. Now that which has motion in dis-
order we should regard as unintelligent, acting like
the animal creatures about us for the most part ; but
that which has an orderly and heavenly progress
must be taken as strongly evincing its intelligence.
For in passing on and acting and being acted upon
always in the same respects and manner it must
provide sufficient evidence of its intelligent life. The
necessity ^ of a soul that has acquired mind will prove
itself by far the greatest of all necessities ; for it
makes laws as ruler, not as ruled but this inalterable
:
1
Cf. Plato, Tim. 40 c.
456
—
EPINOMIS
living because it moved about, divinity was un-
intelligent because itabode in the same courses.
But if man had sided with the fairer and better and
friendly part, he might have concluded that he ought
—
to regard as intelligent and for this verj* reason
that which acts always in the same respects, in the
same way, and for the same reasons and that this
;
457
PLATO
Kara firjvds re /cat rj^epas, Kal crufMnavra ra
yiyvoybeva avyLTTaaiv rjfjuv dyaOa ytyveadai.
Aet Se, OCTO) (j)\avp6r€p6v ear* dvdpoiiTos, fX'q roL
Xrjpovvrd ye, aacf)a)s §e ri Xeyovra ^aiveaOai.
pvjjuas iiev ovv et ns alrtas nvas epel crcofidrcov t)
^59
. ,
PLATO
rtfjirjTeov Trdvrcov dyaXfjidrajv ov
8i,a(f>6p6vroJS'
yap jjbrjTTore <f)avfj KaXXioj /cat Koivorepa avp,-
TTovrcov avdpcoTTiov dydXfiara, ouS' iv 8ia(f)€pov(n
roTTOLS Ihpvjxeva, KadapLOTTjrt Kal aep^vorrjTi koi
B avjJLTTaurj ^ajj] 8ta(f)€povTa, ^ ravrrj, (Ls Trdvrrj
ravTT] yeyev7]Tai. vvv ouv hrj Trepl decijv ey)(^eLpcx)p,€V
EPINOMIS
honour them far above all images : for never will
fairer more generally-knoAvn images be found
or
among all mankind, none established in more various
places, more pre-eminent in purity, majesty, and Ufa
altogether, than in the way in which their existence
is altogether fashioned. Well then, for the present
let us attempt so much in treating of the gods, as to
—
try after obser\ing the two living creatures \"isible
to us, of which we call one immortal, and the other, all
—
earthy, a mortal creation to tell of the three middle
things of the five,^ which come most evidently, accord-
ing to the probable opinion, between those two. For
let us consider ether as coming next after fire, and
let us hold that soul fashions from it live creatures
with their faculties, as it does creatures from the other
kinds of element, each being for the most part of
that one nature, but in its lesser parts derived from
the other elements for the sake of connexion. After
ether, there is fashioned by soul another kind of
creature from air, and the third kind from water ; and
by ha\-ing produced all these it is likely that soul
filledthe whole heaven with creatures, having made
use of all the elements so far as it could, and all the
creatures having been made participators in hfe but ;
EPINOMIS
at one time seen, but at another is concealed through
becoming obscure, presenting a marvel in the dim-
ness of \ision. So these five being really existent
creatures, wherever any of us came upon them,
either happening upon them in the dream-world of
sleep, or by something spoken to persons hstening in
health, or equally in sickness, through ominous utter-
ances and prophecies, or again when they have
—
arrived at the end of life opinions that occur to us
both in private and in public, whence many sanctities
of many beings have arisen, and others shall arise
in regard to all these the lawgiver who possesses even
the shghtest degree of mind ^\"ill never dare by
innovations to turn his city to a divine worship which
is lacking in certainty. Nor indeed \s,-i\\ he put a stop
to sacrifices on which the ancestral custom has pro-
nounced, when he knows nothing at all of the matter,
just as it is not possible for mortal nature to know
about such things. And of the gods who are really
manifest to us ^ the same statement must siu-ely
—
hold that those men are most evil who have not
courage to tell and make manifest to us that these
are like\^^se gods, but -without any frenzied rites, or
any tribute of the honours that are their due. But as
things are, we have a strange conjunction of pro-
ceedings for it is as though one of us should see the
:
PLATO
986 ovK av /ca/co? eavrw re koL aAAoj to) yiyvaxjKovTi
Xeyojxevos iv Slkyj avveSoKei Xeyeadat ttot' av;
KA. riajs" yap OVK, oj ^eVe; KaKicrros fxev ovv.
A@. Tovro roCvvv, o) KAetvta (^t'Ae, Trepl ifxe vvv
yiyv6fX€vov tadi <f)avep(x)s.
ricDs' Xeyeis
KA.
A0. "lore o/CTCo SwdfieL? rcov Trepl oXov ovpavov
yeyovviag dSeAi^a? aXX-qXojv, Sv KadecopaKa iyco'
Kal ovSev fieya Sta7re7rpay/xat. paScov yap /cat
B irepcp- rovrcjv 8' elal rpei? avrai, jxla fiev rjXiov,
puia 8e aeXrjvris, pila 8e tcDv [TrAavTyroji^]^ d(jrpa)v,
<Lv ept,vrjadrjp,€V oXiyov kpiTvpoadev Trevre Se erepai.
rai/ras' 817 Tvdaas Kai rovrovs rovs iv TavraiaLV
evre avrovs lovras €lt€ <j)epop,evovs ev 6-)(rjpiaai
TTopevead at raxjrrj, /xi^Sei? dXXws ttotc vopLiar]
TTovrixiv Tjpbcov, (hs ol fiev deoi elaiv avrcov, ot 8'
ov, /^^S' cos OL /xev yv^oLoi, ol 8e tolovtol nveg,
otovs ovBe depiLS eiTTelv -qpLaJv ovSevL, rrdvres Se
Srf TTCiJ^as' Xeyojpiev re Kal ^ciipLev dheX<j>ovs r
C elvai Kal iv dSeA^at? pLoipaig,
koI npids aTro-
Sihcopiev pLTj ro) pbev iviavrov, rip he pLrjva, rots Se
^7]Te nvd piOLpav rdrrcjpiev pi-qre rcvd XRO^ov, iv a>
Ste^epxerai rov avrov ttoXov, avvaTroreXaJv KoapLOV,
ov era^e Xoyos 6 Trdvrcov deioraros oparov ov 6
puev evSaipioJV Trpcorov /xev idavpuaaev, eTreira Se
epcora eaxe rov Korapiadelv oiroaa dvrjrfj (f)vaei
evil.
ATH. Well then, this, my dear Cleinias, is what,
you may take it, has e\idently happened to me
now.
ex,. How do you mean ?
peoples.
^ Venus.
* Hermes being the god of escort or attendance (whence
this " power " came to be known as Mercury).
470
EPINOMIS
it should be stated as we have done. For indeed
they have received titles of gods thus, that Lucifer,
:
472
EPINOMIS
mention is that it may be taken as midway between
474
EPINOxMIS
1
Cf. Plato, PoUticus, 307 b ff., where the danger of an
extreme development of such qualities as temperance, calm-
ness, slowness, and of their opposites in the citizens of a state
is expounded.
476
EPINOMIS
persons. Such, then, seems our case to me, and I
must say sofor I have sought this wisdom high and
:
477
PLATO
/cat Svvarov chs olov re /caAAicTra Acat apiora
fxadeZv, el StSacr/cot ris' aAA' ou8' av hihd^eiev, ei
fiTj 6e6s ovv StSacncot, Kara rporrov
vcfyrjyo'iro' el S'
1 of the sun, the moon, and the five planets ; cf. 987 b.
i.e.
With the astronomy and mathematics of the rest of the
Epinomis cf. Plato, Laws, vii. 818-820.
478
EPINOMIS
competent, and supremely able to learn the best and
noblest lessons that it may be taught but it cannot
:
EPINOMIS
again the same things on the same subjects in our
discussion, the other courses of these bodies that we
have previously described are not easily understood. :
—
which has been made that the soul is at once older
and more di\-ine than the body might beUeve it a—
most admirable and satisfactory saying that all things
are full of gods, and that we have never been dis-
regarded in the least through any forgetfulness or
neglect in our superiors. And our view about all
such matters must be that, if one conceives of each
of them aright, it turns out a great boon to him
who receives it in a proper way but failing this, ;
485
.
PLATO
avaTTArjaei, ax^Bov edvirep eV aTTodavcov fj,
[X'qre
486
EPINOxMlS
487
INDEX OF NAMES
Abaris, legendary northern hero, Artaxerxes, son of Xerxes, 165, 173
Athamas, 397
Achaeans, 131 Athena, 271
Achaemenes, ancestor of Persian Augustus, 226
kings, 165
Aeacus, son of Zeus, 185, 359
Bacis, Boeotian prophet, 359
Aegina, 165
Baslle, shrine of, 9
Aegisthus, 359
Aesop, 171
Agamemnon, 359 Callaeschfl-us, father of Critias, 4,
Agis, king of Sparta, 173 65
Alclbiades (c. 450-404 B.C.), 95 ff., Calliades, father of Callias, 157
342 Callias, Athenian general, 157
Alcmaeon, 247 Callicrite, 365
Alus, in Achaea, 396 Carthaginians, 397, 399
Amestrls, wife of Xerxes, 171 Chaerephon, pupil of Socrates, 9 ff.
Ammon, Ethiopian god, 265, 267, Charmides, son of Glaucon and
269 maternal uncle of Plato, 4 IF.,
Amphilytus, a prophet in Athens, 375
359 Cimon, Athenian statesman .and
Amphion, son of Zeus, 308 admiral 510-449 B.C.), 342, 365
(c.
488
INDEX
Cydias, 7th century pwt, 17 Heroscainandrus, father of Nicias,
Cypselus, father of Periander, 359 377
Cyrus, king of Persia. 103 Hesiod, 43, 411 S.
Hesperus, 471
Daedalus, legendary inventor of Hipparchus, despot of Athens (527-
sculpture, 165 514 B.C.), 276, 289 flf.
Damon, Athenian musician and Hippias, despot of Athens (527-
sophist, 155 510 B.C.), 293, 359, 361
Deinomache, mother of Alcibiades, Homer, 35, 79, 131, 206, 234, 245,
105, 171 259, 261, 267, 271, 289, 323, 411 ff.
Delphi, inscription at, 47 S., 96, Horomazes, father of Zoroaster, 167
173, 195, 209, 291, 335; pro-
phecies from, 473 Ida, mountain in Crete, 425
Demodocus, father of Theages, Ionia, 377
342 fl". Isolochus, father of Pythodoms,
Diomede, 271 157
Dion of Syracuse (c. 408-353 B.C.),
ziii Jupiter, 466, 471
Dionysius, Athenian schoolmaster,
313 Lacedaemon, 171
Dionysius, tyrant of Syracuse (431- Lampido, wife of Archidamus, 173
367 B.C.), xiii Leotychides, father of Lampido,
Dionysus, 4S2 173
Dropides, kinsman of Solon, 4, 23 Lucian, 462
Lucifer, 469, 471
Egypt, 469, 472 Lycaea, in Arcadia, 397, 399
Ephesus, 377 Lycurgus, Spartan lawgiver, 411
Erchiae, in Attica, 173 Lysimachus, son of Aristeides, 379
Erechtheus, Athenian hero, 207
Eteocles, king of Thebes, 2T3 Maenalia, in Arcadia, 396
Euathlus, 375 Margites, 259, 261, 263
Eucleides of Megara, xiii Mars, 466, 471
Euripides (c. 485-407 B.C.), 135, 255, Marsyas, a satyr, 409
273, 308, 3til, 363, 402
>[egillus, the Spartan, 425 ff.
Europa, mother of Minos, 411 Meidias, the quail-tilliper, 161
Enrysaces, son of Ajax and Tec- Melesias, son of Thucydides, 379
messa, 165 Mercury, 466
Frazer, Sir J. G., 9, 416 Messene, 169-171
Minos, king of Cnossos in Crete,
Getae, Thracian race, 19 387 ff.
Glaucon, the elder, father of Plato's Minotaur, 419
mother, 4, 375 Muses, 117, 483
Gorgias, of Leontini in Sicily,
sophist (c. 490-395 B.C.), 231, 373 Xemea, between Argos and Cor-
inth, 375
Harmodios, friend of Aristogiton, Nicias, son of Heroscamandrus, 377
293
Hephaestus, 165 Odysseus, 131, 323
Heracleidae, 165 Oedipus, 229, 239
Heracleitus, ix Oenopides of Chios, philosopher,
Hercules, 165 313
Hermes, 291, 471 Olympus, a Phrygian beloved of
Herodotus (c. 484-403 B.C.), 19, 24, Marsyas, 409
396 Orestes, 247, 249
489
INDEX
Panathenaea, Athenian festival, 289 Simonides, of Ceo.s, lyric poet (c.
Parmenides, of Elea, philosopher, 556-467 B.C.), 291
156 Solon, Athenian lawgiver and poet
Peisistratus, despot of Athens and (c. 638-555 B.C.), 4, 15, 23, 317
father of Hipparchus, 289, 359 Sophocles (497-406 B.C.), 363
Peleus, son of Aeacus, 359 Sophron, x
Penelope, wife of Odysseus, 131, Sophroniscus, Athenian sculptor,
322 father of Socrates, 164, 207
Peparethus, island ofTThessaly, 149 Steiria,town in Attica, 291
Perdiccas, father of Archelaus, 309 Syria, 469, 472
Periander, despot of Corinth, 625-
68-5 B.C., 359, 361 Talos, 417
Pericles (c. 490-429 B.C.), 95, 101, Tanagra, in Boeotia, battle of (457
103, 155, 157, 175, 249, 310, 342, B.C.), 131
3(35 Taureas, an athletic trainer, 9
Perictione, sister of Charmides and Teiresias, 273
mother of Plato, 4 Theages, son of Demodocus, 342 ff.
Perseus, son of Zeus, 165 Themistocles, Athenian statesman
Phaenarete, mother of Socrates, 207 (c. 514-449 B.C.), 342, 365
Philaidae, district of Attica, 289 Theognis, of Megara, poet (c. 570-
Philemon, 877 490 B.C.), 49
Phrlxus, son of Athamas, 396 Thespis, reputed founder of tra-
Phryuichus, early Attic tragedian, gedy, 419
419 Thrasyllus, (1) Athenian com-
Phthia, southern part of Thessaly, mander, 377 ;(2) scholar and
359 friend of Augustus, 226, 345
Plato, comic poet (c. 460-389 B.C.), Thucydides, (1) Athenian historian
166 (c. 470-396 B.C.). 293, 310, 376;
Plutarch, 463 (2) .son of Melesias, aristocratic
Polus, of Acragas, sophist, 373 leader in Athens (c. 490-430 b.c.)
Polynioes, brother of Eteocles, 273 379
Potidaea, in Chalcidice, besieged Timarchup, 375
by Athenians (432-430 B.C.), 8, 9 Trojans, 131, 267
Priam, king of Troy, 267
Prodicus, of Ceos, sophist, 45, 373 Venus, 466, 470
Ptolemies, kings of Egypt, 424
Pyrilampes, uncle of Charmides, Xanthippus, father of Pericles, 101
4, 23 Xenophon, Athenian soldier and
Pythagoras, 441 writer (c. 444-356 B.C.), 227, 344
Pythocleides of Ceos, musician, Xerxes, king of Persia, 105, 171
155
Pythodorus, friend of Zeno, 157 Zalmoxis, legendary hero of the
Getae, 19
Rhadamanthus, 411 ff. Zeno of Elea, philosopher, 157
Zethus, son of Zeus, 308
Salamis, 165 Zeus, the Saviour, 57 the Liber-
;
2
VICTORIA UNIVERM
LlBBflRATT
NOV 4flB7
PPAT7
JUN 1 1 1982
JAN 9 1984
I!
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