Blank 1985

Socratics versus Sophists on Payment for Teaching
Author(s): David L. Blank

Source: Classical Antiquity, Vol. 4, No. 1 (Apr., 1985), pp. 1-49
Published by: University of California Press
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DAVID L. BLANK
SocraticsVersus Sophists on Payment for

Teaching
THE ATTITUDES OF ancient philosophers toward making a living and in

particular towardmaking a living by doing, teaching, or demonstrating philoso
phy was a matter for discussion through the end of antiquity.1This discussion
began when Thales monopolized Miletus' oil-presses in order to show that his
wisdom could have practical value if he wanted to use it for such ends. But
debate centered on the interpretation of the relationship between the sophists,
who took fees for their services, and Socrates, who did not. Indeed, philoso
phers and sophists were often distinguished on this basis,2 and the philoso
pher's contempt formoney was included in the quotation inwhich Pythagoras
is supposed to have introduced the termphilosopher.3
Section I summarizes "popular" complaints about the sophists' accumula
tion of wealth. These are drawn from comic poets and other sources, both
I am grateful to Professors M. Frede and A. L. T. Bergren, and to Dr. E. Farny, for their
friendly advice and encouragement.
1. For a general survey see Clarence A. Forbes, Teachers' Pay inAncient Greece, University
of Nebraska Studies in the Humanities vol. 2 (Lincoln, Nebr. 1942), and Gaines Post, Kimon
Giocarinis, and Richard Kay," "TheMedieval Heritage of a Humanistic Ideal: 'Scientiadonum Dei
est, unde vendi non potest,' Traditio 11 (1955) 195-234. For late antiquity see, e.g., Olympiodo
= 91 Westerink
rus on Alcibiades I.119a (140.7 ff. Creuzer [= 3T lb: references in this form refer
to the Appendix of testimonia printed after the present article]), who asks why Zeno took fees if
he was a philosopher and guesses he must have taken from the rich to give to the poor, unless he
merely pretended to take themoney or was trying to teach his pupils to despise wealth.
2. Cf., 13.8 ff. = 14 T 2, Aristotle el. 1.1, 165a22 = 13 T 3,
e.g., Xenophon Cyn. Sph.
Themistius 23.289d = 13 T 15c.
3. D(iogenes) 8.8 = 2 T 1; note also the theme of will come
L(aertius) e.euOEQ(a, which up
in the discussion in section III below.
? 1985 BY THE REGENTS OF THE UNIVERSITY OF CALIFORNIA

2 CLASSICAL
ANTIQUITY Volume 4/No. 1/April 1985
contemporary and later, and are meant to be indicative of what was said about
sophistic tuition, without regard to the plausibility of each testimony. Section II
enumerates the reasons given by Xenophon and Plato as to why theirmaster
Socrates did not take a fee for his services. Several of these reasons, I think,
have not been adequately distinguished before. The most important rationale
given by Xenophon and Plato for Socrates' refusal to take fees, namely, that he
would then have to teach whoever wanted to pay, is then (Section III) exam
ined in detail, with comments on a recent interpretation of this theme and a
new suggestion about its purport. Finally, since the refusal to obligate oneself
to teach "whoever wants it" is predicated upon the desire to select one's
associates, Section IV discusses the portrayal of Socrates' selection process in
Plato's Theaetetus and Aeschines' Alcibiades in an attempt to isolate the posi
tive side of Socratic recruitment.
Athenians, as everyone knows, complained loud and long about the soph
ists. When Socrates and a friend knocked at Callias' door asking to be admitted
to speak to the sophists staying there, Callias' slaves would not allow the
visitors to enter until they assured the slaves that they themselves were not
sophists (Plato Prt. 314d). Some of the most highly publicized complaints
against the sophists included those in the indictment against Socrates, that is,
(1) honoring strange gods and (2) corrupting the youth.4 There were other
charges against sophistic teachings: (3) discoursing about the things up in the
airs and beneath the earth,6 (4) teaching people how to deceive and how "to
make the weaker argument stronger,"7 (5) making speeches against justice,8
(6) teaching virtue or arete, which needs no teacher but should be acquired
through the good genes and upbringing given by one's father and his fellow
gentlemen,9 and finally (7) giving lessons which consisted of nothing but, as
Isocrates put it (Antid. 15.197), (pXkuaia xcal (Pevcx1oaoTc, nonsense and
quackery.1? The sophists themselves understood that they were not unopposed.
4. Xenoph. Mem. 1.1.1: a6&bXEcl r oVg vY ? 36XL VOuiEl OEOi;S

2wx Ixig obivoiov, T?EQ(X
6e xacLva &U
6aC aq(ov'
Eicte 6AlXE1 & xac Tog; VEovSg 6LCa(Fp0e v. The indictment is also cited
by Favorinus (fr. 51Mensching) apud D.L. 2.40. On the second charge, cf. Eupolis, fr. 337 Kock
= Zonar. 548: 6g T6v veavioxov ovVCOV bC(pq0o?Ev.
5. E.g., Aristophanes Nub. 225 ff., 284, and Plutarch Nicias 23 on Protagoras.
6. Aristophanes Nub. 188.
7. Ibid., 113ff. On all these charges, cf. Plato Apol. 18b, 19b-c, where "Socrates" may be
quoting Aristophanes.
8. Plato Comicus Peisandr., fr. 103 Kock = Eudocia 59.
9. Cf. W. Nestle, Vom Mythos zum Logos2 (Stuttgart 1942) 255 f.; W. K. C. Guthrie, A
History of Greek Philosophy. Vol. 3: The Fifth-CenturyEnlightenment (Cambridge 1969) 39; Plato
Meno 92e3-6 and, implicitly, 93-94, Prt. 320a-b.
10. Cf. Socrates' statement that Aristophanes pictured him as jroXXrv qXlcwQiacv qPkaVoCQOVTx
(Plato Apol. 19c4); also [Plato] Eryx. 397dl on Prodicus.

Socratics vs Sophists on Payment for Teaching
BLANK: 3
and Protagoras is made by Plato (Prt. 317a-c) to claim that he was the first
wise man to come right out and call himself a sophist. But only part of what the
Athenians disliked was in the sophists' teachings.
The testimonia referring to the fees, wealth, and mode of life of the soph
ists are tinged with both envy and disgust. They are extremely difficult to
interpret, both in specific and in their general tendency. Reported fees either
vary widely or seem standardized.Modern scholars disagree both on the prob
able amounts actually taken in by the sophists and on public attitudes toward
sophistic practice.11 I will not discuss the accuracy of the testimonia about
fees,'2 concentrating instead on attitudes toward the sophists.While we do not
know whose opinions (if anyone's) are represented, or with what accuracy they
are represented by, e.g., Old Comedy,13 the references adduced below must
have been expected to strike a resonant chord with some audience; theweight
of their numbers and the lack of opposing voices suggest the depth and breadth
of sentiment about the sophists' pecuniary affairs.
For one thing, the Athenians seem to have thought that the sophists
charged outrageous fees. Reports of such fees include the following: Protago
ras (first to charge for his company [synousia]), Gorgias, and the natural phi
losopher Zeno are each said to have charged 100 minae for a complete course
(if 1 drachma/diem was a laborer's wage, that was 10,000 days' or 28 /4 years'
work).l4 Even the low-scale sophists charged a hefty fee. Socrates (PlatoApol.
20a = 13 T 16) chides Callias for finding a cheap sophist for his son's tutoring,
11. On the payments to the craftsmen working on the Erechtheum and at Epidaurus, cf. N.
Himmelmann, "Zur Belohnung kiinstlerischer Tatigkeit in klassischen Bauinschriften," JDAI 94
(1979) 127-42. On the cost of living in fourth-centuryAthens, see A. H. M. Jones, Athenian
Democracy (Oxford 1957) 135 n.1, where it is noted thatLysias 32.28 figures the annual support of
two girls, one boy, a nurse, and amaid at 1000 dr./annum, and thatDemosthenes 27.36 calculates
the expenses of himself, his sister, and his mother during his minority at 700 dr./annum (both
figures exclusive of rent). For opinion on the wages of sophists specifically, compare, e.g., G. B.
Kerferd, The Sophistic Movement (Cambridge 1981) 25: "it is clear that tomany itwas themere
fact that they took fees, not the size of the fees, which was objectionable"; ibid. 29: "If Prodicus
could really secure half a mina for one lecture from each student attending then the total income if
20 students attended the lecturewould be 10minas, and a course of 10 lecturesmight even produce
100minas" (Kerferd goes on to affirm that this is themost likely accounting);W. Nestle (supra n.
9) 259: "Nur wenige Sophisten hinterliessen ein nennenswertes Vermogen, und ihre Beliebtheit
erfuhr durch die Honorierung keinerlei Beeintrachtigung"; ibid. 262: "ihre Gewohnheit, sich ho
norieren zu lassen, die ihnen Platon so sehr zum Vorwurf macht, hat ihnen an der allgemeinen
Achtung, die sie bei der gebildeten Oberschicht genossen, keinen Abbruch getan."
12. Kerferd (supra n. 11) 26-28 gives a good introduction to sophists' fees. Guthrie, on the
other hand, has made only scattered remarks on the subject (supra n.9) 38 with n.2, 42 with n.1,
45, 275.
13. The best general treatment of comedy's view of the sophists is given by Nestle (supran.9)
455-76. An adequate assessment of Old Comedy's evidence about sophistswould have to proceed
from an analysis of Old Comedy's own generic requirements and the techniques and topoi of
invective to the evaluation of the content and significance of each testimonium.
14. Cf. 4 T 3a, b; 5 T 16a, b; 3 T la. The sum of 100 minae seems to be standardized by the
sources as a typical fee for a famous sophist, without any particular evidence.

4 CLASSICAL
while he himself had paid tremendous sums to the greats; this cheap practi
tioner, Euenus of Paros, charged 5 minae (500 dr.).15These fees were for
complete courses, but even paid lectures had a fairly steep admission charge:
one sophist, Prodicus, had several different charges, e.g., /, 2, or 4 dr. ([Plato]
Axioch. 366c = 6 T 5), for such EtlWoOOl Et I6eiCElg. This same Prodicus, who
had a lovely, "booming voice,"16 is also said to have had a 1 dr. and a 50 dr.
lecture on the "correctness of names." Of these themore expensive must have
contained more material, since Socrates tells Cratylus he woud be better able
to talk about etymology if he had been able to afford the 50 dr. lecture instead
of just the 1 dr. version.17 It must also have been more interesting, since
Aristotle says that whenever the audience began to nod off in the 1 dr. lecture,
Prodicus used to throw in a bit of the high-priced spread (Rhet. 3.14, 1415b12
6 T lb).
The consequences of high fees were often high income and the accumula
tion of wealth. In Plato's dialogue Hippias (Hi. Ma. 282c-d = 4 T 9), Socrates
mentions that Gorgias and Prodicus have each "earned more from his wisdom
than any other craftsman from his art,18 whatever itmay have been, and so did
Protagoras before them." Hippias picks this up and says:19

Socrates, you know nothing of the real charms of all this business. If
you were told how much I have earned, you would be astounded. To
take one case only-I went to Sicily while Protagoras was living there.
He had a great reputation and was a far older man than I, and yet in a
short time I made more than 150 minas. Why, in one place alone,
Inycus, a very small place, I took more than 20 minas. When I re
turned home with the money I gave it to my father, reducing him and
his fellow citizens to a condition of stupefied amazement. (8 T 2)
Isocrates, in defending the sophists, tries to belittle their fortunes, saying that
the richest of
them, Gorgias, left only 1,000 staters at his death (say, 200
minae or 20,000 dr.) and did not have many expenses while he was alive
either (Antid. 15.155 f. = 5 T 6). We have it on other authority, however,
that Gorgias was also the first man to dedicate a solid gold statue of himself
15. Isocrates Contra sph. 13.3 = 13 T 8 probably underestimates the typical fees at 3-4 minae
to suit his gibe that sophists sell dear things cheaply. Isocrates' own fee is given as 10 minae at
[Plutarch] V. X orat. 838e (cf. Demosth. C. Lacrit. 43 for the same sum paid to a teacher of
oratory). That greed often leads parents to seek a cheap sophist is noted by Plutarch (Lib. educ.
7.4 f.), along with an anecdote about Aristippus.
16. Cf. Plato Prt. 316al: [3o.tf3i,and (?) Su(da), s. v. f3ouf3ovo ((3374Adler): Orestes and
Marpsias.
17. Plato Crat. 384b = 6T la.
18. For a comparison with Phidias specifically, cf. Meno 91d = 4 T 10. Although sculptors
probably received only the standard wage on state projects, the best of them will also have taken
lucrative private commissions, as is noted by Himmelmann (supran.ll) 128 and 140 f.
19. I have cited the translation of B. Jowett, The Dialogues of Plato (4th ed., revised; Oxford
1953).

BLANK: 5
in the temple of Delphi, so great were the rewards of teaching the art of
rhetoric.20
Philostratus stated (V. sph. 1.10.4 = 4 T 2b) thatProtagoras' earningswere
"not a bad thing, since we esteem more highly that which is expensive than
thatwhich is free," and in accordance with this principle, sophists are said to
have tended to measure their abilities by their incomes-or, as Plato has his
-
Socrates put it (Hi. Ma. 283bl-3 13 T 23): "It is a popular sentiment that
the wise man must above all be wise for himself; of such wisdom the criterion is
in the end the ability to make the most money." The sophists' reputation for
greed grew along with their bank balances. Plato the comic poet mentions their
greed ((pLXcQyuQia),21 while Athenaeus says (12.548c-d = 5 T 5) that, accord
ing to Demetrius of Byzantium, Gorgias attributed his long life to his "never
having done anything for the sake of anybody else."
Itwas only natural that theAthenian complaints about the sophists' incomes
should lead further to criticism about their luxuriousness (TQVcpi).Even a quick
glance at the fragments of Eupolis' Goats reveals that the sophists depicted in
that play had an unusual interest in various strange, gourmet fish (frr. 1, 5Kock
= 17 T 2a, b). In this play the chorus was comprised of goats representing
sophists who were allowed to eat from all the bushes and trees of Athens: "We
graze on every sort of foliage," they boast, and go on to list fully twenty-five
species they find appetizing (fr. 14Kock = 17 T 2c). In his play The Unmilitary
or theEffeminate ('AoT@arQTVTOL av6boyivval), Eupolis referred to the sophists
who spent their time "in the nicely shadedwalks of the god Akedemos" (fr. 32
Kock = and he calls his 'hero' Pisander "the most
D[iogenes] L[aertius] 3.7),
cowardly man in the army" (fr. 31 Kock). In the Parasites Eupolis speaks of
Protagoras as the man who "plays the fool with his head in the air talking about
the things in the sky, and eating everything on the ground" (fr. 146a, b Kock - 4
T 6b). He also refers to a sophist as xolko6bai(ov ("belly-spirited": fr. 172 Kock
= 17 T and has throw a at which the food and the wine
lb7) sophists banquet
each cost 100 dr. (fr. 149 Kock = 17 T lb2).
Mention of food of course brings up the fact that the sophists were ridi
culed as parasites.22 Eupolis (Parasites, fr. 162 Kock = 17 T lb5) says that
"neither fire nor spear nor sword could keep sophists from coming to dinner."
Sophists were condemned for staying in people's homes and holding court, but
the sophists were damned, no matter where they taught. Athenians who were
convinced sophist-lovers may have reminisced about how much they learned
from sophists while sitting in barbershops during their young, ignorant days
20. Plin. Hist. nat. 33.24 (cf. Athen. 11.505d); see also Pausan. 6.17.7 on a statue of Gorgias
at Olympia (5 T la-f).
21. fr. 103 Kock = V. X orat. 833c = 9 T 2.
Peisandr., [Plutarch]
22. Simonides remarked that it was better to be rich than wise, since the wise frequented the
houses of the rich (Aristotle Rhet. 2.16, 1391a8). Simonides himself was quite insistent that he be
paid what he was worth: ibid. 3.2, 1405b23 ff.

6 CLASSICAL
(EupolisMarikas, fr. 180Kock = 15T 1), but these barbershops were hated by
others.23 Some sophists plied their trade in the agora, as Socrates did (Plato
17c7 = 16 T 3a, cf. 3b, c), e.g., Hippias = 8T
Apol. (Plato Hi. Mi. 368b3-5
7). Others just went to the agora to pick up their "marks," and these sophists
were ridiculed too. In Eupolis' Parasites (fr. 159 Kock = 16 T 2) Protagoras
describes his technique:
I head off to the agora and there, when I find some stupid but rich
fellow, I'm all over him at once. If he happens to be saying something,
I praise it fulsomely and I look out of my mind with joy at his words.
Then I get invited to dinner.24
If sophists congregated at public places such as the shrine of Akademos or the
Lyceum, theywere criticized for enjoying the amenities of those places and for
being lazy good-for-nothings (Antiphanes Kleophanes, fr. 122Kock [cf.post 17
T 2]). Perhaps, then, the place to practice sophistic was a school, like the
6b6aoxcaeLov of Pheidostratus (Plato Hi. Ma. 286b4-6 = 8 T 5). But we see
how kindly Aristophanes treated the "thinking-shop" in his Clouds! Finally, as
good parasites, the sophists were blamed for making people waste their for
tunes, for example, the once fabulously wealthy Callias (cf. 17 T la). In Plato's
Protagoras Socrates' friendHippocrates iswilling to spend his own money and
his friends' too, if his own is insufficient, to studywith Protagoras (311d = 13T
28). In keeping with the philosopher/sophist contrast, Democritus, on the other
hand, was said to have destroyed his own inheritance, as was Anaxagoras.25
II
So much for the standard complaints against the sophists. Now Socrates is
made by Xenophon and Plato to share some of these complaints, but not
others. For example, Plato's Socrates interprets the charge of corrupting the
youth, of which Socrates himself was also accused, as a result of the Athenians'
ignorance of the sophists:Anytus (Meno 91b-d; cf. Resp. 492a) ismade to say
that the sophists corrupt the young, but he cannot respond to Socrates' ques
tion, "By doing what?" Plato, at least, does not even have Socrates give a
general denunciation of sophists' taking of money,26 although he seems to
ridicule theirmeasuring their skill by their incomes. Indeed, the Platonic Soc
= 8T
rates says (Prt. 328b3 = 4 T la; cf. Hi. Ma. 281b6 1) that Protagoras
deserves the money he gets for the benefits he confers. Far from being funda
23. Plato Comicus Sophistae, fr. 135 Kock = Sch. Aristoph. Av. 299 = 15 T 2.
24. See also Ameipsias Apokottabizontes, fr. 1Kock = Athen. 7.307e = 16 T 1.
25. Athen. 4.168b, cf. Diels-Kranz 68 A 14-17; Plato Hi. Ma. 283a; Plutarch Vitand. aer.
alieno 831f, Pericl. 16, cf. Diels-Kranz 59 A 13.
26. On Plato's general attitude to the sophists see, e.g., H. Raeder, "Platon und die Sophis
ten," Filos. Medd. Dan. Vid. Selsk. (1939) 1-36.

BLANK: 7
mentally opposed to sophists, the Platonic and Xenophontic Socrates some

times sends them students with whom he will not himself work, and in his
Apology (19e = 5 T 9), though denying that he teaches for money, Plato's
Socrates says that paid tuition is a good thing, as long as one can actually
teach, as Gorgias, Prodicus, and Hippias can.27
Yet Socrates, as is tolerably clear both from his pupils and from others, did
not take fees himself, despite Aristophanes' calumnies.28Eupolis (fr. 352Kock
[Parasites?] = 19 T 8) calls Socrates a pauper who thought of everything but
where his meals would come from. Ameipsias (Konnos, fr. 9 Kock, apud 19T
5) has his chorus of sophists tease Socrates with being barefoot and hungry,
having a poor cloak, but not yet having brought himself to become a parasite.
A story related by Seneca, though late and obviously fabricated, is instructive
= 19 T 6):
(De ben. 1.8.1
Once, when many gifts were being presented to Socrates by his pupils,
each one bringing according to his means, Aeschines, who was poor,
said to him: "Nothing that I am able to give to you do I find worthy of
you, and only in this way do I discover that I am a poor man. And so I
give to you the only thing that I possess-myself. This gift, such as it is, I
beg you to take in good part, and bear inmind that the others, though
they gave to you much, have left more for themselves." "And how,"
said Socrates, "could it have been anything but a great gift-unless
maybe you set small value upon yourself? And so I shall make itmy care
to return you to yourself a better man than when I received you."29
This story is presumably based on the kind of thing Plato has Socrates say in
theHippias Major (281b6 = 8 T 1), that a sophistmust give his customer his
money's worth. But it illustrates the fact that the tradition accepted that Soc
rates, although he took no fees for his services, did accept gifts-but only, as
we learn elsewhere, to fulfill his basic needs.30 This was to some extent over
done by at least one of Socrates' followers, Aristippus, who accepted large gifts
and earned himself a reputation as a gourmet.31 Now, what were Socrates'
27. In Xenoph. Mem. 3.1.1-3, Socrates is shown inciting one of his companions to study
generalship with Dionysodorus. When the fellow returns, Socrates cross-examines him on what he
has learned and sends him back to the sophist (3.1.11 = 10T 2). It seems that Socrates was testing
the kind of education the sophist was dispensing.
28. Nubes 98, 245, 1146 = 19 T 7.
876,
29. Translation by J. W. Basore, Seneca. Moral Essays III, Loeb Classical Library (Cam
bridge, Mass. and London 1935); the story is also inD. L. 2.34 (19 T 6b).
30. Cf. Xenophon Oec. 2.8 ( = 19 T 18) and D. L. 2.24-25, 2.74, 2.80 (19 T 4a, b, c). See
also the story aboutMenedemus and Asclepiades inAthen. 4.168a-b. Aelian Var. hist. 9.29 (19T
1) tells a story in which Socrates, over Xanthippe's protest, refuses large gifts fromAlcibiades.
31. Cf. frr. 3A-8B Mannebach, especially 6 ( = D. L. 2.80), on gifts and wages; frr. 62 and
67-83B are about Aristippus' luxurious lifestyle. On the general issue, see Xenoph. Mem. 1.2.60
(19 T 15a). On Plato, see D.L. 3.9 (Plato accepted over 80 talents fromDionysius), 4.2 (contrast
ing Plato with Speusippus, who took fees) and Ephippus Nauagus, fr 14Kock. On Antisthenes, cf.
D.L. 6.4.

8 CLASSICAL
that is, the Platonic and Xenophontic Socrates'-reasons for not takingmoney
in themanner of the sophists?
First, Plato's and Xenophon's Socrates felt that money is not of great
value; asXenophon himself says (Cyn. 13.9 = 14 T 2): "the sophists hunt after
the young and rich, but philosophers are available as friends to all (radolxolvol
xcai qcpLo) and they neither respect nor dishonor men's fortunes (r6Xag)."As
we shall see, Xenophon may want to claim such "availability to all" for himself
and impute it to his master, but this ideal is not in accord with another, elitist
tendency in Socrates as he is portrayed by his pupils.32Plato seems ambivalent
on common availability, and he does not follow up this point when Socrates
and Callicles have agreed that to teach only thosewho pay is aioaX6v for those
who say they can make people or cities better (Grg. 520e2-5 = 13 T 21 sub
fin.). Plato agrees with Xenophon, however, on the unimportance of money to
Socrates. In theHippias Major (282d2 = 13 T 22) Plato makes Socrates remark
that the seven sages, as opposed tomodern sophists, were so foolish as not to
realize that money was worth a lot. The sarcasm in that statement needs no
elucidation.
Going along with the unimportance of money is the complaint that the
sophists' practice is silly and almost self-contradictory, since they are selling
great things for comparatively little.33 Socrates' pupil Plato has the main
speaker of his dialogue the Sophist (234a7 = 13 T 33) ask Theaetetus: "Don't
you consider it to be a joke when someone says he knows everything and can
teach it to someone else for a small fee in a short time?" This may well be
Plato's answer to the taunt of Antiphon inXenophon's Memorabilia (1.6.11 =
19 T 17): Antiphon said that although Socrates was just, even Socrates appar
ently recognized that he was not wise, since he charged no money for his
companionship; he would not give away his cloak, since it isworth money, and
the same would apply to his company, if he thought itwas worth anything. The
response Xenophon puts in Socrates' mouth is a comparison of wisdom to
beauty: if you sell it, you are a whore, but, if you give it to good people, you
are a friend.34
So he who teaches arete or a useful art gives, as was said, something of
great value. In return, according to the Socratics, the recipient should show his
thanks (X(6Qiv ei6YvaL), especially if he has been made into a virtuous man.
Such pupils should become one's friends, and it is another self-contradiction to
fear lest he whom you have made virtuous fail to show his gratitude: one must
32. See the praise of the hunter at Xenoph. Cyn. 13.11, and Plato's reversal, whereby the
sophists are xotvol, atMeno 91b4 (13 T 27; v. infra).
33. Isocrates (Contra sph. 13.4 = 13 T 9) says that the sophists claimed to despise money,
and even so they sold the greatest boons for small sums.
34. On this passage see J. S. Morrison, C1R n.s. 5 (1955) 8-12, and 0. Gigon, Kommentar
zum ersten Buch von Xenophons Memorabilien (Schweiz. Beitr. z. Altertumswiss. 5; Basel 1953)
160ff. The figure of the whore is also used at Alciphro 1.34.4-7 = 18T 1.

BLANK: 9
trust in the products of one's teaching.35Thus Xenophon (Mem. 1.2.6-8 = 19

T 14) says that Socrates was surprisedwhen someone promised to teach virtue
for a fee and did not think that the greatest reward he received was that he
acquired a friend but, rather, was afraid that the newly made xoak6 x&yac06g
would not have the utmost gratitude to him who had helped him most.36 Plato
has Socrates say (Grg. 519c4 = 13 T 20) that the sophists, who act intelligently
about everything else, do a strange thing: although they say they teach virtue,
they often curse their students for being ungrateful and stiffing them, and
"what could be more ridiculous than that men who become good and just,
purged of injustice by their teacher and possessing justice, should commit
injustice by virtue of that which they no longer possess?" Protagoras had a
system to avoid this absurdity: his pupils would either pay his set fee or,
swearing in a temple what they felt their education had been worth, pay that
sum. But even Protagoras fell into the trap when he had to sue his pupil
Euathlus for nonpayment.37
Imentioned before that Socrates is not said to have believed that sophistic
teachers "corrupted the young"; nevertheless, Socrates is shown by Plato
calling attention to the danger inherent in associating with a sophist. In the
Protagoras, namely, Socrates, in a comparison which became commonplace,
likens the sophist to a salesman of the goods by which the soul is cared for.38 In
order tomake the greatest profit from his business, the sophist-salesmanmust
use the hard sell and praise his wares-not just those which may actually be
= 13 T 29a,
good for the customer, but all of them (313c-314b b). The danger
is that the pupil will not be in a position to see through the sophist's hype and
thus will be harmed rather than helped. One may easily contrast the Platonic
Socrates with the Platonic sophists on this point, for while the sophists praise
all theirwares indiscriminately (their own, but not their colleagues': cf. Plato
Prt. 318d7-e5), Socrates "the midwife" takes care to see that the children of
whom he delivers his associates are real, not mere wind-eggs (Plato Tht.
150cl-3). We are left to conclude that Socrates is a more objective judge and
35. Isocrates (Contra sph. 13.5 = 13 T 9) also ridicules the sophists' anxiety about their
eventual payment.
36. Cf. Aristotle's discussion of xoaT'&erQETv (piLia (Eth. Nic. 9.1, 1164a34 ff.), where it is
also said that philosophy is not given amonetary value, since no price could ever be high enough.
Kerferd (supra n.11) 25 mentions only this line of reasoning, besides the necessity of instructing
"whoever wants it." He calls the argument that it is inappropriate to charge money for teaching
virtue "the standard answer" to the question of why Socrates objected to sophists' fees, but he
feels that poets would also have been liable to criticism on such grounds, if this were an important
reason for Socrates' objections. Therefore Kerferd accords only the "towhoever wants it" objec
tion any weight.
37. Cf. 4 T 4a-f; the story is also told of Corax at S(extus) E(mpiricus), (Adversus)
M(athematicos) 2.96 f.
38. W. R. Connor, The New Politicians of Fifth-Century Athens (Princeton 1971) 171-73,
notes that Old Comedy lowers the demagogues to the level of hucksters, drawing upon them the
old prejudice against the dishonest x6anrlog.

10 CLASSICAL
a safer companion than any sophist because he does not sell his-or any
wares.
Next we come to the charge that teaching for money was unbecoming a
gentleman. This is a very commonly cited objection which I think was not
actually made by Socrates and his associates. Note that at the point in the
Gorgias where Dodds mentions39 that in Socrates' time "to teach for money
was still an ungentlemanly occupation" (519b3-521al = 13 T 21 init.), Socrates
says that it is perfectly in order for all teachers but the teachers of arete to
charge fees. It should also be noted that the sophists were not, by and large,
aristocratic Athenians, and neither was Socrates. Socrates' young friendHip
pocrates reacts with shock to the suggestion that the reason he wants to study
with Protagoras might be that he wants to become a sophist too. This reaction
has often been cited as an example of Athenian upper-class prejudice against
the sophists. But here we should see that Hippocrates very much wants to
study with Protagoras-he just cannot see making a profession of sophistry.40
Rather, he will study for general education's sake, as befits the layman and the
free man (6)g TO6 i6ibLOTr xcal Tov ?EXeuOcov JErrctQ':Plato Prt. 312a-b). The
gentleman was always supposed to be a layman, an amateur or a specialist in
nothing, so the emphasis no longer seems to be on the ungentlemanly character
of teaching for money but, rather, on the ungentlemanly character of being a
professional of any sort.41
III
The view that the layman and the free man ought to study only for general
education brings us to a further point, not this time concerned with being a
layman, but with being a freeman, an kXu0eOQog.
As Aristotle points out (Eth.
Nic. 9.1, 1164a27 ff. = 13 T 2), if you promise to do something and you take
your fee in advance, you deserve whatever problems you encounter when your
service is either not rendered or not worth the price charged; clearly, you must
do what you have been paid to do.
Xenophon42 takes the necessity to "deliver the goods" as an infringement of
39. Plato's Gorgias (Oxford 1959) 365.

40. So Nestle (supra n.9) 262.
41. On "liberal" or "free" occupations see K. Raaflaub, "Zum Freiheitsbegriff der Grie
chen," in E. Ch. Welskopf, ed., Soziale Typenbegriffe im alten Griechenland und ihrFortleben in
den Sprachen der Welt. Band 4: Untersuchungen ausgew. altgr. soz. Typenbegr. u. ihrFortleben in
Antike u. Mittelalter (Berlin, D.D.R. 1981) 180-405, at 305-7. See also H.-D. Zimmermann, "Zur
Beurteilung der freienArbeit im klassischen Griechenland," in Sektion Orient- undAltertumswiss.
d. Martin-Luther-Universitat Halle-Wittenberg ed., Humanismus undMenschenbild imOrient und
in derAntike (Halle 1977) 39-51. On the "layman" see 0. Gigon, "i6lOTTrl;," inWelskopf, Soziale
Typenbegriffe. Band 3: Untersuchungen ausgew. altgr. soz. Typenbegr., pp. 386-91. Xenophon
Mem. 4.7.1 shows that it is not "slavish" to hire oneself out to various employers for specific jobs,
but to be the employee of one man and oversee his property was slaves' work.
42. Guthrie (supra n.9) 39 says this theme is found in Xenophon but not in Plato; this is not
entirely correct, since the theme of "whoever wants it" does occur in Plato. At p. 401 Guthrie

BLANK: 11
one's freedom, and he makes it a major reason why Socrates did not take a fee
for his services. = 19 T
In the Memorabilia Xenophon says (1.2.6 14) that Soc
rates dismissed those who took a fee for their company as enslavers of them
selves, because itwas incumbent upon them to converse with those fromwhom
they had taken a fee. In his version of theApology (16 = 19T 11)Xenophon has
Socrates ask: "Whom do you know who is less a slave to his fleshly desires than
I;what man do you know who ismore free than I,who accept neither gifts nor a
wage from anyone?"43In theMemorabilia (1.6.5 ff. = 19T 16-17) Xenophon's
Socrates emphasizes that, since he does not takemoney, he does not have to
converse with anyone with whom he does not want to converse.
Now, what exactly were the obligations Socrates was made by Xenophon
to avoid by not taking money? As we see from Aristotle (Eth. Nic. 9.1,
1164a22 ff. = 4 T lb, cf. 19 T 1), either the recipient of a service could fix the
value (Lcta) and therefore the price (TLld, cf. TLrflocCL
1164a25) of the service,
in which case payment was made only after the service was complete, or the
provider could set his price, which was to be paid by the recipient before
performance. The former method was employed by Protagoras, but Aristotle
implies thatmost sophists were not as certain of their clients' satisfaction and
hence demanded a fixed fee as payment in advance.44 Since the Greek law of
sale seems to have recognized transfer of ownership of goods only upon pay
ment of the price, irrespective of the physical transfer or nontransfer of
possession,45 it is probable that the provider of a service was legally obligated
to provide that service only if he accepted the fee in advance.46 This accords
with Xenophon's usage in theMemorabilia passages about Socrates: in both
passages the aorist tense indicates that the payment has been accepted before
attributes this objection to Socrates himself as "hismain motive for declining to accept payment."
The latter statement is part of a discussion of the daimonion and its importance in Socrates' choice
of his pupils. Unfortunately, if the complaint that the sophist has no choice of pupils appears only
inXenophon, then it will be difficult to correlate with the selective function of the daimonion,
since the daimonion is given this job of pupil-selection only in Plato (v. infra).
43. Socrates' Bedirfnislosigkeit was thus a way of ensuring his kEuk0eOQa (Xenoph. Apol. 16
[19T 11],Mem. 1.6.4-5 [19T 16], Aelian Var. hist. 9.29 [19T 1]);Diogenes of Sinope, of course.
carried Socrates' practice to extremes. It is also possible to see Hippias of Elis' development of the
skills necessary to make all his own clothing, etc. as an approach to solving the problem of
independence. It is, however, unsatisfactory as a solution, since themanufacture of clothing and
ornament belonged to various crafts, and the laymanwas not supposed to learn the skills used in
any of the crafts (Hi. Min. 368b-e, Cicero De orat. 3.32.127).
44. Xenophon Hipp. 2.2 says that, when sending a horse out to be broken, one ought to put
in writing what the horse is to know when he is returned, and he compares this with sending one's
child out to learn a trade: XQ UEvxoL (tEQ Aa&6X a orCav
TOVY mcT TE'xvrlv EX68o, OUyyQactpacvov C
6FOEL0?ElrtorLEevov dTo66ovaL otUoTg ?xbi66vaLt. TactIj yd@Q6jIoltvlata x
FotaL tTO nkofo6dvr]
()v 6&L EltEXtkr1EVacL, EL u?tXtl TOY6vuL06V &:ToXi.Weo0at.
45. This is a main thesis of F. Pringsheim, The Greek Law of Sale (Weimar 1950), e.g., 88f.,
141f., 190ff. Note that 6 P3ovh6otvoc can be a legal term indicating that anyone has the right to
bring a particular action.

46. The alternative is for him to accept an arra. But this procedure is never mentioned with
regard to sophists' fees, although it is quite common in contracts for service in general; cf. Pring
sheim (supra n.45) 374f.

12 CLASSICAL
the service is rendered, and that is the origin of the obligation.47Once thepayment
had been made, Socrates could not change his mind and decide not to teach that
person for whom the fee had been paid, nor could he decide in the middle of the
course that he would not continue the instruction: this iswhat Xenophon sees as a
loss of "freedom." Thus, payment inadvancewas amixed blessing for the sophist,
guaranteeing him a certain fee which he probably had no legalmeans of collecting
after he had rendered his service,48but obligating him to perform the service for
his employer. The employer toowill have found thatpayment inadvance had both
advantages and disadvantages: he runs the risk that the service will not be as
advertised,49but he legally obligates the employee to perform thewhole of the
contracted service at the contracted (and paid) price, eliminating the possibility
that, e.g., a famous sophist would either raise his fee in mid-course or take up a
better offer before the instruction is complete.5'
Could Socrates have avoided obligating himself to perform simply by refus
ing to take his payment in advance and following Protagoras'method of letting
the pupil pay what he felt his education had been worth? I think that he could
have avoided the legal obligation to teach, but not a certain duty to do what he
had agreed to do. The negotiation preceding the instructionwould have estab
lished this duty, but it would not have established an obligation unless there
had been contract or unless money
a witnessed changed hands.5 Possibly, if
Socrates to promise,
were in the manner of a Gorgias or Euthydemus, in front
of a large crowd to teach anyone who would pay, this might have been con
strued to be an offer that anyone present could accept, thereby concluding a
binding contract (6Oiokoyia).The contract would be enforceable because of the
presence of witnesses,52 and Socrates would indeed have to teach anyone who
47. Mem. 1.2.6 (=19 T . . . &vayxa[ov acVrOg rivC 6lU O

bLaXcyEoaCL a' bv dlotsv TOV
14):
lUo06V, and 1.6.5 (= 19 T 16):... &vxvayxcalov EoTlv &aEQy6iEdco0a l TOTO E(p' c) ILto6v
d1ooltv ....
48. This is so, unless an arra had been accepted; cf. Pringsheim (supra n. 45) 374.
49. He is, however, protected against the employee's failure to perform the work either by
specific nonperformance sanctions in his contract or by :raaitov l: Pringsheim (supra n.45) 57.
50. As Pringsheim (supra n.45) notes (p. 89), in a contract of sale, the principal interest of the
buyer is that the vendor accept his price, without either finding another buyer at a higher price or
raising the price to the first buyer. If the buyer does not pay, he does not gain ownership and has no
recourse if the goods are not delivered. Isocrates is portrayed ([Plutarch] V. X orat. 837b) as feeling
quite bound by prepaid fees: oxoXqg 6' yel?Io, 6g; TLVEg; caot, JTQoTov ejti X(ov, a0t]larCg?X)ov
Evvac' OTE xca libdv TOV [Ito06v &dLO[tuo6uEVov CELTEbaxpoag (0e "':3TE;YVWvEIaUTOV VUV TOUTOL;
:teQactuvov." One may guess that Isocrates had a difficult time making the transition from the
political life and that his first collection of fees was therefore somewhat humiliating.
51. Pringsheim (supra n.45) 17ff. Such a duty might have been the occasion of an equitable
remedy through arbitration.

52. E.g., Demosth. 42.12: . . . (v6oov) O6v XEkjOVTC XVQgiCt ECIvc lag Jroog &akkrlov;
6toXooy(cag, &g av evavLCov itoioCovrctl aT
[QCr v. Cf. Pringsheim (supra n.45) 36: "At first by a
confession in court, then by a compromise before or outside the court, finally by a public declara
tion a party declares of his own free will that he will do something, and the law seems to
acknowledge such a declaration as binding."

BLANK: Socratics vs Sophists on Payment for Teaching 13
agreed to pay his price. In one instance known to us, the painter Agatharchus
(who had presumably let it be known that his services were available for a
price) refused to work for Alcibiades. Alcibiades kidnapped him and forced
him to paint his house, "even though [the painter] begged [to be set free] and
offered legitimate excuses, saying that he could not do this [work for Alcibi
ades] now because he had contracts from others."53While this does not prove
thatAgatharchus would otherwise have had to accept Alcibiades' job, the fact
that he offered previous commitments as an excuse could mean that there was
a presumption that the artistwould not simply refuse a commission.
So the concerns Xenophon puts in Socrates' mouth have a legal basis. If
Socrates wants to retain the right to refuse to associate with anyone, he must
not charge a fee for his company. An element of shamefulness is also injected
into the description of the sophistic practice: if you sell yourself to whoever
wants your conversation (TxO 3oVikO vcp), you are a whore. You should (Mem.
1.6.13 f. = 19 T 17) pick people who you see are well endowed (dcpueL;),
teach them what you can, and make them your friends: this is what Xeno
phon's Socrates says he does.54
For the Platonic Socrates, of course, teaching does not come into question,
since he claims to be knowledgeable only about love. The criticismwe saw in
Xenophon, that the sophists are obliged to associate with whoever wants to pay
them, appears in Plato as well, however. While Xenophon saw this obligation
as a loss of one's freedom,55 Plato makes different points about it. So it is the
occurrence of these words, "to whoever wants it" (Tz P3ovUXo?vcp, vel sim.),
that Iwill try to explain in the next paragraphs.
G. B. Kerferd has recognized that their obligation to see all comers with
out discrimination is the major reason for criticism of the sophists in regard to
their fees.56Kerferd notes, however, that "it is doubtful whether itwould have
been solicitude
for the independence of the sophist which was the real basis for
this objection" and concludes that "the real reason for the objection was not
concern to protect the sophists from having to associate with all kinds of
people, itwas objections to all kinds of people being able to secure, simply by
paying for it, what the sophists had to offer." They provided, according to
Kerferd, the knowledge a man needed to become powerful in the state; this
was the source both of their attraction and of the attacks on them.
There are many faults in this line of reasoning, one of which is the tacit
assumption that Plato's and Xenophon's criticism of the lack of freedom of the
sophist represents a popular critique, one at home among those who would
worry about their own disadvantage, should all kinds of people prove able, on
53. [Andoc.] C. Alcib. 17: ... . Eovou 6& xae rrQocp6oJLEc aXr0le;g XyovTog, 4; o0tx av
6ivalTo nc 7tTELV TVi6. 6L To oUYYQacpa

TUcTat E'XELVxaQ' eTeQCOV....
54. Cf. Apol. 26 = 19 T 13.
55. Cf. Aelian Var. hist. 10.14 = 19 T 2.
56. (Supra n.11) 25-26.

14 CLASSICAL
the strength of a sophistic education, to rise to prominence in the state. Next, it

need not be solicitude for the sophist's independence, but provision for their
own independence that motivates Plato and Xenophon in their critique. Fi
nally, Kerferd's analysis does not fit the social realities of the fifth century B.C.
Since it took money to secure a sophistic education, the only group who
could have objected to what Kerferd considers the availability of an essential
tool for an up-and-coming politician would have been the aristocrats.These men
would have felt that political power was their birthright. The nouveaux riches
will have been able tomatch the visibility automatically afforded to scions of the
great families by paying for an education in rhetoric,which would enable them
to become demagogues.57This scenario does not fit, for several reasons.
First, buying oneself an education was probably the least one could do with
money, if one wanted to gain political influence. Fifth-century Athens was a
place where political largesse58and expenditures on liturgies, especially the
choregia, were used by many politicians59 to gain popularity with the people.66
If one needed to go to court, wealth enabled one to buy a speech from a
logographos like Lysias or to buy off one's prosecutors;61one need not have
been a trained orator oneself.
Second, it was not the nouveaux riches who betook themselves and their
sons to the sophists but, rather, the aristocrats.62All our evidence indicates
57. There is no indication that the poorer citizens had reason to fear the political effects of
this expensive education; in any case, they were already heavily disadvantaged (pace A. W. H.
Adkins, "a&eons,tiXVl, Democracy and Sophists: Protagoras 316b-328d," JHS 93 [1973] 10). If
people did fear that traditional values were threatened by sophistry, this fearwas not closely linked
to the fact that sophists took fees.
58. Plutarch Nicias 3.1-2, Alcib. 4.1, 10. Cf. Connor (supra n.38) 19ff.
59. Cf. J. K. Davies, review of Connor (supra n.38), Gnomon 47 (1975) 374-78, at 377. Note
especially Xenoph. Mem. 3.4.1-3.
60. Plutarch Pericl. 9.2-3.
61. At Xenoph. Mem. 2.9.1, Crito says that suits have been brought against him in the hope
that he would settle out of court. As for the sophists' potential for success by displays and trickery
in court, J. Meinecke, "Gesetzesinterpretation und Gesetzesanderung im attischen Zivilprozess,"
Rev. Int. Droits. Ant. ser. 3,18 (1971) 275-360, while admitting that the courts could be arbitrary
in some highly charged political cases (281), affirms that the sophists were not able to change "das
starre Festhalten am genauen Wortlaut einer gesetzlichen Bestimmung" (358).
62. See Connor (supra n.38) 166 n.54, who makes the point that, though both sophists and
demagogues are xwoqpbo6oe[vot,Old Comedy does not link them as it would have, had they
collaborated. The only counterexample is Socrates' tutoring of Hyperbolus (Aristoph.Nub. 876 =
19T 7c). Cf. Meno 70b3 (cited infra);Apol. 23c ( = 19 T 20); IsocratesAntid. 219 f. ( = 13T 13a);
Philostr. V. sph. 1.12 on Prodicus ( = 6 T 3): avivEUE ... CroUg erZaT0iag TOV V&OV xai toig Ex
PaO0owv oLxcov; Plato Sph. 223b6(13 T 31a): veov t.Xovo/ov xcra evvwCov; and Prt. 316c7 (4 T 13):
cEi0ovta tOV veywv TOi;gS PEXTirog . .... Adkins (supra n.56), p. 10, notes that "P3OTLootO
certainly has socio-political overtones"; cf. Nestle (supra n.9) 259, "... die Sohne beguterter
Familien," and 476f. Adkins remarks on p. 12: "Some of the sophists' pupils were drawn from
families that had traditionally been prominent politically; for example, Critias; butmany must have
been drawn from families who could afford such an education-and could accordingly be regarded
as ayacoi-but were not sons of old political families." But he adduces no evidence for his claim.

BLANK:
Socratics vs Sophists on Payment for Teaching 15
that Callias and Pericles were much more typical clients of sophists thanwere
the demagogues whom the aristocrats despised. In fact, the more notorious
demagogues are depicted in comedy and by Thucydides as anti-intellectuals,
opposed to the rhetorical skills which they felt made a man untrustworthy.63
The only nouveau riche politician who is connected with sophistic isNicias, but
he is not linked by comedy with the demagogues and was, rather, an imitator
of the aristocrats.64
Third, it is not at all clear how much practical benefit a sophistic education
would have been to a politician. Surely some of the arts taught by the sophists
would not have benefited thewould-be public figure, e.g., wrestling, fighting in
armor, correctness of names, household management.65 Even when potentially
useful courses were taught by sophists, our impression of them is that they
were too general and superficial in content to have been of any value. Xeno
phon makes his opinion known (Mem. 3.1) by having his Socrates send one of
his associates to study generalship with Dionysodorus and then cross-examine
him on what he has learned. It soon develops that he has learned only basic
truths, and not how to implement them; he has learned that the best men must
go in the front and rear ranks, but he has not learned to judge which men are
the best or what they should be best at (3.1.8-11). Continuing in this vein,
Xenophon shows us what sort of young man is likely towant such a superficial
education and not to realize how much detailed knowledge a good politician
must have at his command: the aristocratic Glauco, Aristo's son and Plato's
brother, wanted to become an orator and vie for the headship of the people,
though he was not yet twenty years old; Socrates persuades him to wait by
demonstrating to him that he has none of the necessary knowledge of state
finances, resources, etc. (3.6.1-18).66 Cleon and Hyperbolus, on the other
The reference (n.28) to hisMoral Values and Political Behaviour inAncient Greece (London 1972)
64f., 110 regards the "new agathoi," whom the old aristocrats were "reluctant" to acknowledge as
agathoi, and it cites Cleon as an example. But, as we shall see, Cleon is just the sort of person who
was violently opposed to sophists.
63. Connor (supra n.38) 95 and 163-68. Cf. Aristophanes Eq. 188-92; Eupolis Maricas, fr.
193 Kock (Maricas, i.e., Hyperbolus, knows only his ABC's); Cleon apud Thucydides 3.37.3-4.
64. On Nicias' family, cf. J. K. Davies, Propertied Families of Attica 600-300 B.C. (Oxford
.1973) 10808 and Connor (supra n.38) 153 n.7. On Nicias' association with sophists, see Plato La.
180dl.
65. On subjects of instruction see, e.g., Guthrie (supra n.9) 44ff. I cannot accept the conten
tion (of, e.g., H. Fuchs, "Enkyklios Paideia," RAC 5 [1962] 365f.) that the sophists in general gave
comprehensive instruction in basic, everyday disciplines. A boy went first (Plato Prt. 312b) to the
y@a4icaLTLoag, XxlOacltoTgand aL6boiTQL3rqg. Cf. Kerferd (supra n.11) 37ff.
66. Xenoph. Mem. 3.6.1: Glauco would look ridiculous and be dragged from the podium if,
with his inexperience, he tried to assume a role in politics. Cf. Jones (supran.11) 132: "In practice
the people did not suffer fools gladly." lo of Chios, for one, was quite unimpressed with the
political skills, as opposed to the social graces, of theAthenian upper class. He praises Sophocles'
wit over drinks, but adds: ix gVTOLitoklTiX& OirTEoocpoS o/jE 5EXwiQLog TV, a&k' c;g 6v Tig Eat
TnidvXe@QoTv 'A0OTvailov (FGrHist 392 F 6 = Athen. 603e-604d).

16 CLASSICAL
hand, seem to modern scholars studying their careers to have had a good
command of themachinery of state.67
Thus, Kerferd's analysis of the criticism that the sophist must associate
with "whoever wants to pay" is unsatisfactory. Let us now return to the Pla
tonic occurrences of thismotive and examine what Plato findswrong:
1. Prt. 313d5 (= 13 T 29b): In this way those too who carry

lessons around from city to city, selling them to each person who
desires them, praise all the things they sell. But perhaps, my friend,
even of them there are some who do not know whether each of the
things they sell is useful or harmful for the soul.
2. Euthyd. 271d3 (= 10 T 1): For these two [i.e., Euthydemus and
Dionysodorus] are capable both of fighting in armor themselves and
also of making another, whoever gives them money, able to do this.
3. Meno 91b2 (= 13 T 27): Isn't it clear that, according to what we
just said, one ought to send Meno to those men who profess to teach
virtue, advertise that they are available to any Greek who wants to
learn, and both demand and collect a fee for this?
4. Meno 70b2: TCTOUV&? t5rv aiiTLO; LOTLFol Ca
(gyia' x6lOtAEvoc
Tv
Ya& 'ng 6)OXLv gQcaoT&ag JTI ooqda ?ir'Epqv 'AX?)vucixV T? TO'g
JrodTovg, Ov 6 o6g ?CaT(J g ?OTLV 'AQO(oTJTJTOg,XCa TCOVa&Xwv
E?TT(aXv. XOai 6. Xca TOVTO TO E9o;g 15idg E'LOt?Xv,aqp)u(Og T? XOCi
yEacXoJTrQ?@&TcaJroxQtVE(JOcl T6v TiSgIt EQrlTai, oneQgTE
ELOg Tro
E6oTag1, C&TExai cr\TOg 7taQEXovcV rTOv QoO)Tcv T6OV 'EXrjvcov T(l
(3ov.Xo?vy Ott Cv TLg iovoXYqTra, xaci O'Gvoi OT) OX d&tOXQLv6O?tvog.
And the cause of your reputation is Gorgias. For he arrived in the city
and won over as suitors for wisdom both the foremost of the Aleuadae,
of whom your suitor Aristippus is one, and the best of the other
Thessalians too. In particular he accustomed you to respond fearlessly
and magnificently, if anyone asks any question, as is only fitting for
knowledgeable men to do, and just as he himself makes himself avail
able to whoever of the Greeks wants to ask him anything he desires,
there being no one whose question he will not answer.
5. Hi. Ma. 282c4 (= 6 T 4a and 13 T 22): Prodicus made a good
impression both when he spoke before the Council and when he gave
speeches in private houses and associated with the young men, from
which activities he took in a fantastic amount of money. Yet none of
the old wise men ever thought it worthwhile to charge a monetary fee,
nor to give demonstrations of his own knowledge in front of all manner
of people. They were so foolish as not to realize that money was worth
a lot.
The first passage implies some criticism of the sophists' practice of praising
their wares indiscriminately to whoever wants them, since some of them-and
67. Cf. Connor (supra n.38) 126.

BLANK: 17
also some of their customers68-do not know whether each of these wares is
good or bad for the soul. In the second passage Euthydemus and Dionysodo
rus are complimented because they say they can teach whoever pays: either
theirmethod is easy to learn, or they are good teachers, or both.69 In passage
three Socrates asks Anytus whether he should sendMeno to the sophists in
order to learn arete. The fourth passage contains an ironic criticism. Socrates
seems to be praising Gorgias' method as being responsible for the abundance
of men in Thessaly admired for sophia, but he continues: "In Athens there's
a drought in sophia, so if you ask anyone 'isvirtue teachable?' he'll laugh and
say he doesn't even know what virtue is" (70c-71a). Now, since Socrates
admits to not knowing what virtue is (71b) and the rest of the dialogue shows
that it is not at all easy to know what virtue is, Socrates is praising Gorgias'
method for having created a crop of overeager pseudo-intellectuals: this is all
one can expect when one offers to answer any question put by anyone. Ironic
critique continues in the fifth passage, where Prodicus is put up against the
Seven (o nakaLctoi EXEivoL); we know who must get the worst of that
Sages
comparison. The Sages are said to have been so stupid as not to have recog
nized the great value of money. In particular, they are said not to have taken
fees and not to have given demonstrations of their wisdom to mixed or
rag-tag groups of people.
Here we get a clue as to why Plato has Socrates object to talking to
whoever pays or whoever wants to speak with one. As in passage one (and
three, where the fee is not mentioned at all in connection with "whoever wants
it"), it is not the fee that is troublesome in passage five. In the first passage the
danger to those who cannot tell good wares from harmful was emphasized:
they are in danger because the clever merchandisers will not make any selec
tion among their wares or among their customers. In the fifth passage I cannot
escape the feeling that ev navToubaroLS a&vO9Qrnotg has an elitist ring: one
ought not to display one's wisdom to just anyone.70 Note that in the Meno
(passage 3) Socrates emphasizes that sophists offer themselves as common

property to answer any question at all. We can now see that the property of
being available to all men in common, which Xenophon had said distinguished
the philosophers from the fee-taking sophists (Cyn. 13.9 [=14 T 2 infin.]: T7aol
xolvol xal qpiXo), is now attributed by Plato to the sophists and made
circumspect.7
68. That both the hucksters and their customers are meant is implied by xa TO'To)V
(313d8).
69. Aristotle picks up on this at Sph. el. 34, 183b36 (= 5 T 4).
70. Noted by Kerferd (supra n.11) 25. Cf., e.g., Plato Resp. 6.493dl-9.
71. It is possible that Plato also plays on Xenophon's contrast between Socrates and the
sophists at Mem. 1.6.11ff. = 19 T 17, where the latter are compared to xoTQvaL. A prostitute could
be referred to as xolIv (Athen. 13.588f: xolv ovvoixZt; jr6oo), while the sophists are eoEvoI
(Plato Sph. 222d, Euthyd. 273a-b; Xenoph. Symp. 4.62 = 18 T 2). Another Platonic mention of
"whoever wants it" isHippias' claim at Hi. Min. 363d3 that he will answer anyone's questions.

18 CLASSICAL
This elitism is noticeable again in a sixth passage:
6. Sph. 232d5: Td ye IIv JTEQLJTaC(C0vTC xaC xCaTa

Xiav ExdoTralv
TEIXVTV, & 6e XJTQOgExaCTOv atTOV TOV 6tlO0VQyOV aVTELJELV,
66rELAtooio?va JTov xcaTac(3pi3kqTaC yEyQacL cV TO) P[ov0Xo'va)
tAaOElv.
And in regard to each of the crafts in specific, what one must say
against the real craftsman in each case has been set out and published
inwriting for anyone who wishes to learn.
The sophist is said to be a controversialist, an a&(plo[P3rlTrlTxo6(232d2), who

turns out other controversialists. Indeed, he promises to turn anyone who so
wishes into a controversialist who can confound specialists in any field he likes.
Surely this is not a good thing.Worse still, the controversialists multiply not
only through their tuition but also through the more efficient medium of
books, written TeCXvaof almost every kind-for example, Protagoras' on wres
tling-which, of course, cannot be at all selective about their audience
(6E6r(oo0icp?va ...T. )
13ovkO'vp [CLetiv).
A seventh passage brings us back to something which Xenophon had
touched upon, qcpiaS:
7. Euthyd. 304b7 (=13 T 19): So be sure to come with us as a

fellow pupil to the two men, since they say they are able to teach
anyone who wants to pay and that neither talent nor age would prevent
anyone from learning their brand of wisdom quickly-and, what was
especially meant for your ears, neither will they prevent anyone from
making money.
What separates Xenophon's Socrates from the whores of the knowledge busi
ness is the fact that since he does not bind himself by taking fees for his tuition,
Socrates can choose with whom he associates, and he in fact chooses to asso
ciate only with him whom he judges to have a fine nature (Mem. 1.6.13 = 19 T
17: 6vv avyvj ? i(pva ovac). Him Socrates makes his friend and teaches what
ever he can. Now in the Euthydemus Socrates advises Crito, not without a
touch of sarcasm, to be
sure to study with Euthydemus and Dionysodorus
because they say they can teach anyone, regardless of age or natural endow
ment. From here to the end of the dialogue there is a discussion of those who
practice "philosophy," probably a reference to Isocrates: Crito and Socrates
agree that one ought to be very careful in choosing a philosophy teacher, just
as in choosing anyone for any job. "Don't you know," says Socrates, "that in
every line of life the stupid are many and worthless, the serious are few and
worth everything?... [and in each of the] professions the many are just
laughable at their professional work?" (307a). These lines offer the implied
rebuttal of the praise of Euthydemus and Dionysodorus: most people are no
good at what they do, and presumably one major reason for this is that their

BLANK: 19
qpolg is not suited to theirwork. Further, one ought not to hire anyone who is
not good at his work, so that incompetents should not make money in their
professions.
Here we arrive again at the elitist position glimpsed earlier. This elitism
could easily be an aristocratic one, given that cpUoLgis itsmain criterion: we
remember the extraordinary importance of the antithesis between endowment
(cpur) and learning in the ideology of aristocratically inclined authors such as
Pindar. cIva and cpioit are strongly associated inGreek thoughtwith ancestry
and social class. The Platonic Socrates himself gives ample credit to the con
nection between noble birth and noble character, e.g., in the opening of the
Charmides (155a, 157e), but just as he there insists on testing noble young
Charmides' nobility of soul (154el), here too Socrates is not interested in just
the pedigree of the pupil.
One simple explanation for Socrates' insistence on having students of high
caliber may be found in the nature of Socratic dialectic, if we follow the lead
about competence given in the Euthydemus. The mark of Socratic dialectic is
X6yov Te 8o0val xcai 6&escaoc (Prt. 336cl): two people seek the truth about
something as one puts forward a thesis, allowing the other to criticize it or ask
for a justification or explanation of it, hoping that the two can eventually agree
on it andmove on from there. Agreement must be the result of careful exami
nation of the proposal, whereby each participantmust speak his own (cf. Grg.
454cl-5) mind honestly, giving his considered assent only when he is really
convinced. When both parties are capable and are properly involved in the
discussion, such an agreement can be a basis for knowledge, as well as for
further reasoning.72Thus Socrates depends on having qualified partners, for
otherwise discussion will be vain.
As for other connections of this Socratic "elitism," it is possible that the
prejudice of Plato's Sophist against published manuals (passage 6) is to be
connected with the warning of the Seventh Letter that Plato's thought will
not be found written down in any handbook, but can be conveyed only in
discussion over a long association (341c). One can see in that warning a
kind of inversion of Socrates' gibe at Dionysodorus and Euthydemus (304a):
do not teach crowds, for they will learn quickly and you will be put out of
business.73
That the anti-democratic tendencies of the Republic and its educational
system will fit in with the elitist desire not to speak to just anybody is also
likely. Despite the fact that both Xenophon and Plato are clear on Socrates'
desire to be able to pick and choose his students, both of these pupils of
72. Cf. G. Bornkamm, '"OtoXkoyca. Zur Geschichte eines politischen Begriffs," Hermes 71
(1936) 377-85, at 383f.
73. An "esotericist" position is found in the Euthydemus by Th. A. Szlezak, "Sokrates' Spott
iiber die Geheimhaltung. Zum Bild des cpl6oo(pog in Platons Euthydemus," AuA 26 (1980) 75
89.

20 CLASSICAL
Socrates also suggest that Socrates conversed with anyone and everyone.74
These suggestions, however, all occur in works with a strong apologetic ten
dency, for that is the tone of Xenophon's Socratic works and of Plato's Apol
ogy, the only Platonic work containing such a statement. Any elitism on Soc
rates' part might have lent support to the charge, unspoken at his trial, that he
had been involved in the preparation of young men for the oligarchy of the
Thirty.75Xenophon's mention of Socrates' desire to choose his conversation
partners, then, will have been designed to bring out the theme of Socratic
independence, while his statements that Socrates spoke with andwas available
to all will have been designed to emphasize Socrates' civic-mindedness. Plato's
Apology is likewise concerned to bring out Socrates' civic-mindedness. In the
Republic, on the other hand, not only does Plato's Socrates recommend that
dialectical education be reserved only for the guardians proper, i.e., selected
members of the soldiery, but he also suggests that dialectic produces a bad
result when taught to the young-it ought to be reserved for those of age fifty
(538d-540a). The undesirable results of an early exposure to dialectic which
the Socrates of the Republic wants to avoid are just those which the Socrates of
theApology disclaims responsibility for in his own associates (23c).
IV
If Socrates wants to be able to choose his conversation-partners, what are

his criteria for the selection, and how is the choice taken? In the Theaetetus the
Platonic Socrates describes how he goes about selecting his partners:
Heaven (6 0e6g) constrains me to be a midwife, but has debarred me

from giving birth. So of myself I have no sort of wisdom, nor has any
discovery ever been born to me as the child of my soul. Those who
frequent my company at first appear, some of them, quite unintelli
gent, but, as we go further with our discussions, all who are favored by
CtaeixB) make progress at a rate that seems
heaven (oorEQra&v6 0Eso6g
surprising to others as well as to themselves, although it is clear that
they have never learned anything from me. The many and admirable
truths they bring to birth have been discovered by themselves from
within. But the delivery is heaven's (6 0e6g) work and mine. The proof
of this is that many who have not been conscious of my assistance but
have made light of me, thinking itwas all their own doing, have left me
sooner than they should, whether under others' influence or their own
74. Plato Apol. 29d6, 30a3, 33a8-b3; Xenoph. Cyn. 13.9 = 14 T 2, Mem. 1.1.10, 1.2.60,
Apol. 16. Perhaps it is in a similarly apologetic vein that [Plutarch]V. X orat. 837b, after speaking
of the fees collected by Isocrates' school and before saying that he hadmore money than any other
sophist (837c: aQyur6Qv te oaov o06eiL oocplaTlov ritnarl6orev, cbgxal TQrlgQaoctQxoac), notes that
Isocrates spoke with whoever wanted to talk to him (cat(&ieL 6e TOLsg3oUVkOovoLg).
75. Cf. Aeschines Tim. 173.

BLANK: 21
motion, and thenceforward suffered miscarriage of their thoughts

through falling into bad company, and they have lost the children of
whom I had delivered them by bringing them up badly, caringmore for
false phantoms than for the true. And so at last their lack of understand
ing has become apparent to themselves and to everyone else. Such a one
was Aristides, son of Lysimachus, and there have been many more.
When they come back and beg for a renewal of our intercoursewith
extravagant protestations, sometimes the divine warning (T6yLyv6otv6v
1ot8aCLpovlov)that comes to me forbids it;with others it is permitted,
and these begin again tomake progress. In yet another way thosewho
seek my company have the same experience as awoman with child; they
suffer the pains of labor and, by night and day, are full of distress far
greater than a woman's, and my art has power to bring on these pangs or
to allay them. So it fares with these, but there are some, Theaetetus,
whose minds, as I judge, have never conceived at all. I see that they
have no need of me and with all good will I seek a match (ntQoktvdtaL)
for them.Without boasting unduly, I can guess prettywell whose society
will profit them. I have arranged many of these matches with Prodicus
and with other men of inspired sagacity.
(150c-151b, trans.Cornford)
Passing over for the moment the portrayal of Socrates as midwife, Iwould
like to examine the role of "the god" (6 0eog) and "the divinity" (r6
6alp1vLov). Only with the permission of the god does any of Socrates' asso
ciates make progress, and when some of those who have forsaken Socrates'
company come back and ask to be readmitted, Socrates is prevented by the

daimonion from renewing the association. The god and the daimonion could be
one and the same here; at least that seems likely and was assumed by the
author of the Theages (129e -130e), who simplifies the process by speaking of
the permission of the daimonion at each step, including the determination that
some prospective associates are not "pregnant" at all and would do better
going to other masters. But it is noteworthy that in the Theaetetus the role of
the daimonion specifically seems to be, as elsewhere in Plato, purely negative:
it does not counsel Socrates to any action, but only turns him away from
certain actions; it does not cause him to seek out any associate, but only turns
him away from certain candidates. The "god" plays a positive role and helps
along (150d8: Tfg I'VTOL tcaEiag; (6 E0S6 TBE Xci Eyo) ci'LLog;), but even he does
not actually bring Socrates and his associates together.
How, under these circumstances, does Socrates come into contact with his
prospective associates, and how does the theos or the monitory daimonion
"allow" (150d4: av 6 0g r; 151a5: [To 6CaiL6ov] one of the
aq(eixq, Ea)
students to be admitted in the first place, or, once admitted, to make progress?
Some will, of course, come to seek Socrates although he seems not to
out,
possess the magical charisma of the sophists, can draw the local youths
who
away from the free company of their fellow citizens and make them pay for it

22 CLASSICALANTIQUITY Volume 4/No. 1/April 1985
into the bargain. Anyone who has read Plato's Socratic

dialogues will, how
ever, also know that, insofar as Socrates is not sought out by prospective
companions or their guardians, he seeks them out, drawn by erotic attraction.
The hangers-on of the sophists may be called "lovers"
(cQarctai: cf. Euthyd.
273a-b, 303b5, Meno 70a-b; Xenoph. Mem. 4.62 =
18 T 1-4), while the
Platonic Socrates in many places seems to be an erastes and leaves no doubt of
his erotic interest in the young men he associates with. In the Theaetetus
passage too, the erotic side of things can be glimpsed, if not in the midwife/
birth image itself, then at least in Socrates' statement that he "plays match
maker" for those he thinks would do better to study with someone else.
The roles of the god and of eros in the selection of companions, though not
present in Xenophon, are found in another Socratic, Aeschines of Sphettus, in
a fragment from the end of his dialogue Alcibiades, preserved by Aelius Aris
tides (De rhetorica 17 = fr. 11a Dittmar). In this dialogue, as far as we know it.
Socrates shows
the proud young Alcibiades, first, that he is inferior to Themis
tocles in arete andits arts, but, second, that even Themistocles was undone by
a failure of arete which no amount of knowledge (Erl(maru) could have fore
stalled. Alcibiades is convinced of his own unworthiness and breaks into
tears.76 At this, Socrates says that although he would have been a fool to think
that he could help Alcibiades by virtue of any art, it seems to have been given
to him by divine grace to help the youth:
'Ey 6' { UIV TLV Evq av

6VWcOaai d(p?EXioaL jravv rjoXXkv
EtaITOV to@Qlav xctTEyivcooxoV vUV 6& OE9a (og oC (YfqV VOL TOvTO
s6e6oOat ej' 'AkXxLL(3a6tv xci o06Ev ye TOVTWV6CLOV OuavadaI.
Presumably a little later Socrates says that although he had no knowledge

to teach Alcibiades, he was nonetheless able, because of the eros he had for
the youth, to help by associating with him (ibid. = fr. lic Dittmar):
'Eyd) 6E 68L TOY EgoTa Ov EwTyXavov ?Q;(v 'AkXiPlat6OV O)EV

6tacpoeov T(v BaxxW(v ?JT?jt6vOtv. .... xai & xLat y?7 o6iEv
p90YqVtca?ETLoTod?vog 6 6bdLaUg &avgcoQov )q)EkfCoait' av, 6OWogStqv
vvcbv av EXEclvp 61t( TO\pv JTOL
OlOcat.
P?XT(I
Here the roles of the divine entities are somewhat clearer than in the Theaete
tus. There some
young men were
refused readmission circle be to Socrates'
cause of the prohibition of the daimonion, while those companions of Socrates
were said to make progress to whom "the god" granted progress. Here in
Aeschines it seems to be the god's grace (OcL?a to(Qa)77 that either results in or
76. On the interpretation of this dialogue see B. Ehlers, Eine vorplatonische Deutung des
sokratischen Eros. Der Dialog Aspasia des SokratikersAischines (Zetemata41;Miinchen 1966) 10
25.
77. On this concept, see E. G. Berry, "The History and Development of the Concept of
OEIA MOIPA and OEIA TYXH down to and including Plato" (Diss. Chicago 1940), and i. des
Places, Pindare et Platon (Paris 1949) 149-55.

BLANK: 23
actually is the love Socrates has forAlcibiades, by which he can help the youth.
The role of the positive attraction of eros fitswell with Plato's own depiction of
Socrates' activity, especially in the Symposium, and Aeschines can perhaps be
used to fill in the gaps in the Theaetetus presentation. The theos of the Theaete
tuswould not be just the same as the daimonion (as the author of the Theages
interpreted them), but would be the godly gift of Socrates. This godly gift
allows some of Socrates' associates tomake progress and helps Socrates deliver
these associates of admirable truths. The daimonion only turns away those
students whom Socrates cannot help.
Connecting the theos of the Theaetetus with the theiamoira of Aeschines'
Alcibiades enables us to preserve the solely prohibitive character of the
daimonion,78 as well as to introduce into the Theaetetus the positive attraction
of eros as the unmentioned first stage by which Socrates and his students come
together. The distinction between the positive eros and the negative daimonion
is, then, blurred only in dialogues of dubious Platonic pedigree. In theGreater
Alcibiades, for example, Socrates says that the god had prevented him from
associating with Alcibiades previously but that the same god now impelled him
to do so (105e4):
OUT' aIXog o)06eig Lxavo6g raQ6ovaL xT/v 6V[vacltvt; Jtl0VuMclS nrkiv

eF[oi, ?ETl TO 6eo0 [i VTOL. VEoTEQop ,Ev oUV OVTILo0 xtal TQiv
i oiol ox,, o
TooOtUTcu;eXt(6og y7 lv Og Ex la O 0eg 6blatCYEa l,
lva AR SItdV
tY ta
aeyoirlYnv. vfv 6' Expjxev vvV ya6 &v Fov &xooaulg.
This "god"was previously (103a5 f.) referred to as a 6balctt lov evavTicLoa, so

it is clear that the daimonion is given a positive role in this dialogue (hepxE).79
Similarly, in the Theages (129e-130e) the daimonion is said to "help along in
the association" (cvXUX6(35TaUlr g ovovolag). This is clearly derived from the
statement in the Theaetetus that Socrates and the god are responsible for the
midwifery (150d8).
Aeschines' portrait of Socrates as the benefactor of the young Alcibiades,
written perhaps in the 380s,80 leaves us with a problem to which Plato's Theae
tetus, written after the battle near Corinth in 369 which it mentions, provides
an answer. Both passages hold that Socrates had no knowledge or science that
he could teach. The Alcibiades of Aeschines, however, makes the claim that
Socrates could only help Alcibiades because of his love for the youth, a re
markable testimonial to the power of love but something of a disturbing pros
78. Plato Apol. 31d; Xenophon says the daimonion could advise either for or against an
action:Mem. 4.3.12, 4.8.1. Cf. Guthrie (supra n.9) 402-405.
79. Cf. Ehlers (supra in n.76) 21 nn.28, 29.
80. H. Dittmar, Aischines v. Sphettos. Studien zur Literaturgeschichteder Sokratiker. Unter
suchungen und Fragmente (Philol. Unters. 21; Berlin 1912) 159, dates the dialogue 394/3-391/90,
which H. Thesleff, Studies in Platonic Chronology (Soc. Scient. Fenn., Comm. Hum Litt. 70;
Helsinki 1982) 151 n.120, finds too early. Terminus post quem is the pamphlet of Polycrates.
Dittmar (pp. 152ff.) argues that theMeno is the terminusante quem, but this is not certain.

24 CLASSICAL
pect ifwe must conclude that Socrates can only help those he loves, and those
only because he loves them.81The Theaetetus, on the other hand, gives Soc
rates an art, the midwife's art, by which he can help those with whom he
associates.82 This keeps the metaphor in the sexual sphere, but instead of
being the impregnator drawn by eros, Socrates ismerely themidwife, who may
be drawn to a youth either by erotic attraction or by the recognition that he is
"pregnant."
All in all, there are some thingswhich the Socratic literature seems to hold
in common and some individual differences in interpretation or presentation of
Socrates. This is to be expected when men as varied as Xenophon, Plato,
Aeschines, and the ps.-Platones, whoever theywere, are compared. Common
to Plato and Xenophon is an apologetic stance which speaks at times of a
civic-minded Socrates who gave his company freely to any of his fellow citizens
who wanted it. These two authors also have another theme in common, how
ever: Socrates must choose only certain people, those of good natural endow
ment, to associate with. Common to Plato and Aeschines seems to be the role
of eros in forming associations with young men, although the precise roles of
eros and daimonion cannot perhaps be fully sorted out. Elitism and eros, then,
have surfaced as the selective elements in the Socratics' accounts of Socrates'
comradeship and therefore of their presentation of Socrates' quarrel with the
sophists' practice of taking fees for the privilege of their company.
As for the shadowy, protean master himself, I am not confident of making
any determination. The Socratics knew one another and probably knew one
another's works, since these were published over something like a sixty-year
period. Therefore we cannot simply pick out whatever Socrates' pupils attrib
ute to him in common and attribute things to Socrates himself. We can
those
see certain points on which may refer to or improve upon one
the Socratics
another, and we know they and their portraits of Socrates were compared with
one another in antiquity.83 Further, whatever the pupils of Socrates may say
and however they may form what amounts to the Socrates myth,84 one basic
fact demanded a response from all the Socratics: the indictment and death of
the best man of his time.
University of California
Los Angeles
81. K. Gaiser, Protreptik und Pardnese bei Platon. Untersuchungen zur Form des platonischen
Dialogs (Tubinger Beitr. z. Altertumswiss. 40; Stuttgart 1959) 100f., calls the divine gift "ein ganz
und gar untechnischer Zug."
82. M. F. Burnyeat, "SocraticMidwifery, Platonic Inspiration," BICS 24 (1977) 7-16, em
phasizes that themidwife image is Plato's innovation.
83. E.g., D.L. 2.64 = Panaetius, fr. 126 van Straaten. Cf. C. W. Miller, Die Kurzdialoge der
Appendix Platonica (Studia et Testimonia Antiqua 17;Miinchen 1975) 18 n.4.

84. E.g., E. Dupr6el, La Legende Socratique et les sources de Platon (Bruxelles 1922).

BLANK:
TESTIMONIA
The following ismeant as a preliminary aid to those interested inworking on

the sophists, Socrates, and money. Accordingly, I have tried to cite asmany of
the relevant passages as I could. The collection isordered as follows: the individ
ual sophists, and also a few natural philosophers, are listed in the order inwhich
they occur inDiels-Kranz, but those who do not appear inD.-K. are listed in
roughly chronological order; testimonia about Socrates close the collection; all
passages dealing mainly with a particular, named individual appear under his
name; testimonia concerning wages or money in general are listedunder section
13 (Wages, etc.); wherever a passage is cited inD.-K., a parenthetical reference
either to its fragment number or its page location inDie Fragmente der Vorsok
ratiker (Zurich/Berlin 196411)will be given; where various testimonia are clearly
about the same fact or incident, these are grouped as a, b, etc., of one listing, as
is done inD.-K., and the order of citation is chronological; the individual testi
monia are listed in alphabetical order by source, except that Platonic passages
are cited last, since they are the most numerous.
THALES
1 T la Apuleius Flor. 18.31 Helm (11 A 19; I 78.40-79.4): id a se recens
inuentum Thales memoratur edocuisse Mandrolytum Prienensem, qui noua et
inopinata cognitione impendio delectatus optare iussit, quantam uelletmercedem
sibi pro tanto documento rependi. 'satis,' inquit, 'mihifuerit mercedis,' Thales
sapiens, 'si id quod a me didicisti, cum proferre ad quospiam coeperis, tibi (non)
adsciueris, sed eius inuentime potius quam alium repertorempraedicaris.'
b Julianus Or. 3.162.2 Hertl.
1 T 2 Plautus Capt. 274-76 Lindsay:
(Tynd.) eugepae! Thalem talento non emamMilesium,

nam ad sapientiam huiius (hominis) nimius nugator fuit.
ut facete orationem ad seruitutem contulit!
PYTHAGORAS
2 T 1 D.L. 8.8 Long (ex Sosicratis Diadochis, FHG IV 503; cf. Heracl. Pont.,
fr. 87 Wehrli2): ev TOP) (3p o? PEv &v6@TQao6 L6e (VlL
bovTOL66bYrg xta
7rt?ovicag rlg caTaL, oL 6E cpiX6oopoi Trig &XlOeiag. (cf. 5 T 3).
EMPEDOCLES Cf. 5 T 3.
ZENO of Elea
3 T la Plato(?) Alc. I 119a (29 A 4; I 248.27-29): (Soc.) ...d. . eyoo ?( GO

eimrvV 6bi& T Zlvwvog [cvvovuaocv sc.] nIu066coQov T6v 'IaoXo6(o xal

26 CLASSICAL
KauXLcv TO6 KakktXXlov, Jv ?xdTcEQo ZrvCvL TEXEoag ooqpog TE

EXCTO6v v&gaS
xaci EA6iyitog yEyovEV.
b Olympiod. in Plat. Alcib. Mai. 140.7 Creuzer = 91-92 Westerink: &Xk
61b TL, i cplX6ooo(pog 6 ZT1VOv, [tO6Ov ErTQZTTETo;f] q(aCIEvOTL va c (JvEO(orl
To0gta;O'rLtag xCtaTcgQoveLv Xlt d TYv' ivt;ogaT
t o gEOvotSg c
irOt01xf5 aQ TOV
1tJr6ocQ(V Xcat[tpMov' ] 'iva avcaviocLoov JTOLfiorlTalTTrg jTEQtovo(Lag xCti
iLoTTLta (pvka6r Totig TTTOV ?X)OVOljraeQX(OV. JTQOO?JTOLFtTO yaQ XOa[.tdvEtv ,]
a.Lo3d4vtov' TOiO0Tog YaQ jv 6 Zfvvo)v, tQoonoLioCaL iLxavog6, 6g xcat 6b
TOVTO '&ctc(poTEgcSykaooo ' YXO?V .. .xaol EXELg ?X TOV1TOVOTt JYIeCTOC
nHaTcov tjTET'6?voEv d6tFtoOLav, elyE o6yxQovog yEyovev ZYvwvm
EIo3IQaTTo!PVO) toTo6oUg. &lkk 6ta Ti [(OVT] - (CptkoooCpiLa oix etoaTgXTETatL
ALtoOolg, TOWV akXXkv TEXVWVTOPTO jTOLtoloUCo; i?rCLMOl tEVaXoL TCXVlCLTaL
oix rTcayyeokovTaL &ya0oi0; TOVg JrQOOLOVT6Lg
JTOL1olCL &dkXa [toov TXvLTcag,
OLOV ol0 alTQOi IacTQOVg xal 6l?XV TEXV 6 xov
TEX 6k cpt06ooocpog dyaet0oi
xctayyEXXeTacl TOLELvxcd TntUTj XJTixtl l 6tyvOovrVFo?oa0ctt a5L
YV1 ' clTabv.
L'cwg jrOQ ctWLOLcV

0) 10Ov
6 nhd6TOV dog l ejT? O
Vti6EVoV' 6L6 XCtl KLXQL TOV
Jt(xQOVTOgooC0'ovTa Ta 6La6ouoIx, xai TavTra joT0Wv 6t?rlUe(jOCOVyLVOs[VWoV.
PROTAGORAS
4 T la Plato Prt. 328b3-c2 (80 A 6; II 256.32-35): (Soc.) 'Qv [i.e., those who
are good at helping others become virtuous] 6 Oyboi[taI Eig EVOal,Xac
&atpWcovT(Og tav TOV (axCOV avOCXrojV 6ovqlOOaTLva JtQog TO xaXo)v xayaC6o
y?VEGO(al, xai &ielog TOO [tlOou O6v tjQ6TTOLr(a,xal ETL jtXiovog, (OTcEXCai
clOTC) 5ox?tv TO) FacOvTL. Ai TCa1TCL T
xaL TOV )O'JTOV j
Ti]g TpECog TO [Lt0o01
TOLOVTOV T15g EC.O Eav ?EV
?t
TJT?O3OLTLtt'6TEiV y6g atc' ltaOdf, p3OXTVITCL,
dJro6E60)XEv 6 EYCO) jTaLTTO[aL dQyUQlov' aXv 6& f, Ei o Co,i; QOV O
E6X6JOVg ag
6OOOvav qGCUtLa ElVa LT"cCl [uaCtcL, TOOOVTOVXCTET0lXE.
b Aristotle
Eth. Nic. 9.1, 1164a22-26: Fl)v 6clatv 6iE TOTiQOTCtd1 EiOTL,TOU
VOOV
J7TEOI?E TO
] O QO Xo
Xa43TOg; 6 y?TQ JTQOi[LE?VOg EXE?IVO).
EOlX' EJXLT?JTELV
Oj?tQ (aPoi xaC nHQO)TyoQCa JTOLELV OTE ytQ 6i&66tLEV d6)]jtOT?, TLtrfloal TOV
[ac0O6vTa EXEXE?EVO001 b6oxEi &LL( EJtiL(jOToCotL,Xal EXidk6[atv TOOOTOV. EV
6' Eviotg
ToIg TOLOUTOLg TO "ttLOog 6' d60X(."
@QECaXEl
Cf. 8T 1.
4 T 2a Plato Prt. 349a3-6 (80 A 5: II 256.30 f.): (Soc.) o" y' &vacav66v
oecwvTov OjToxYlQUdE[tvog Eig jrTavTOgTovSgTEXkvag, ootiOLTiv ytovouX6oag
OEaVcTOV, C&dtrqlvargxatl6CUEoog xai &QErjg i6Lt(oxcak, i)TCOTg TOOTOVO
ULG(06V&ClcWboag iQvuo0al.
b Philostrat. V. sph. (80 A 2; II 255.29 ff.): TO S&Iao0oo
1.10.4 Kayser
6Lau)yECoOotXaL Q(TOg EVUQ?, jTIX)TOg 6i JTacQg6OXEV '"EXkkol, Xr&dytca 01)
& ydQ Civ 6ajdrv
[IECITTOV' 07a 3 ovo6d[o(V, koXldov &oJrna6[tECO TOV
T)oixa..

BLANK:
c D.L. 9.52 (80 A 1; II 254.1): o01o0; TQTog taOO86v EioEjU6Qacto tvag

exaTov.
4 T 3a Sch. Plat. Resp. 600c Greene (80 A 3; II 255.37 ff.): xai rciQxog k6yovg
EQLOTLXO'UgECge Xal laoOov rcQaE tOiC; iOrg
frtTag tv&gS '. ex quo:
b Suda rT2958 Adler.
4 T 4a Quintil. Inst. orat. 3.1.0 (80 B 6; II 266.9-12): Abderites Protagoras, a

quo decem milibus denariorum didicisse artem, quam edidit, Euathlus dicitur.
b D.L. (80 A 1; II 255.12-14):
9.56 A?y?tca 6e JTOT'caXTv &anarloTrvTa TO
lto(06v EuacOov TOV CLaOrFYv, ?XEi(VOV EiOVTO; "kXk' o06jT(o) vixrlv
V?VLXqlXCa,"E?i[V, "'akk' ?y}7 [1v av? VLXf(OW,OTI Y?7 ?iv(LxYo, XaCP3ev E 6E?'
Mav 6b? au, 6TL au."
c Ibid. 9.55 (80 A 1; II 255.4): Book title: ALxri irthQ[i tOov.

d Apuleius, Flor. 18.30 (80A 4; II 256.11 f.): eum Protagoran aiunt cum suo
sibi discipulo Euathlo mercedem nimis uberem condicione temerariapepigisse,
uti sibi turn demum id argenti daret, si primo tirocinio agendi penes iudices
uicisset. igiturEuathlus postquam cuncta illa exorabula iudicantium et decipula
aduersantium et artificia dicentium uersutus alioquin et ingeniatus ad astutiam
facile perdidicit, contentus scire quod concupierat coepit nolle quod pepigerat,
sed callide nectendis moris frustrarimagistrum diutuleque nec agere uelle nec
reddere, usque dum Protagoras eum ad iudices prouocauit expositaque condi
cione, qua docendum receperat, anceps argumentum ambifariam proposuit:
'namsiue ego uicero,' inquit, 'solueremercedem debebis ut condemnatus, seu tu
uiceris, nihilo minus reddere debebis ut pactus, quippe qui hanc causamprimam
penes iudices uiceris. ita, si uincis, in condicionem incidisti: si uinceris, in dam
nationem.' quid quaeris? ratio conclusa iudicibus acriter et inuincibiliteruideba
tur. enimuero Euathlus, utpote tantiueteratorisperfectissimus discipulus, biceps
illud argumentum retorsit. 'nam si ita est,' inquit, 'neutromodo quod petis
debeo. aut enim uinco et iudicio dimittor, aut uincor et pacto absoluor, ex quo
non debeo mercedem, si hanc primam causam fuero penes iudicesuictus. itame
omni modo liberat, si uincor, condicio, si uinco, sententia.'
e Gellius Noct. att. 5.10.4-16.
f D.L. 9.54 (80 A 1; II 254.21): xcrl6yoQrloe 6' cTOToVInVO66OQoo
c
rloXukvkou, TZTQAxoo(LWv' 'AQLtTOT'Xrqg 6' Evao0k6v
ES TWOV qCPOLV.(= Aris
tot., fr. 67 [Sophistes]Rose).
4 T 5a D.L. 9.54 (80 A 1; II 254.18-20): &vyvwo 6' 'Aijvrlotv ev Tfi EitQLrl60ov
oix(ia i, oSg TlVEg,Ev TLMEaYxXki60o' akkol v AvxEi(, ,aorlTov nTv Ov)covrv
caTC )(g
XgoavTog 'AQactyoov To0 ?0Eo6oToV.
b Plato Prt. 311al-5: . .. xaUToaeJl 6', Wbg EyWbrxovoca rnac Kactki TCo
'Ijnovixov

28 CLASSICAL
c D.L. 9.50 (80 A 1; II 253.20): oVirog xal FnIS6ixog 6 KcEoS hXyov,

avaylvcyoxovTeS fcQaVLcovTO
4 T 6a Athen. Bekker
5.218bc (= Eupolis, Parasiti, p. 296 Kock; 80 A 11, II
257.18 ff.): o'Uv ev
TOliUT T60 6bQaxaTL EitoXTl TOy6 nQrI@oTayo v do<
eJTbrl[tOrvTa EiLoC61y (I 297 K), 'Aelt4VcaC; 6' EV T) K6vvw 60o tZQOTreOV
i?TEoV 8SiCaXovTi o0 xaCtaQiLtOtf carU6v (I 673 K) ;v TO TiOVc(POVTLorTOV
Xoo). M6rkov oiv (og tETCa(LTOUTCOV TO)VXgOVyWVJTCaoQay?OVEV.
b Eupolis Parasiti, fr. 146a ( = D.L 9.50), b ( = Eustath. Od. 1547.53); (80
A 11; II 257.31-33):
Ev6ov ?V EO'it
l nQtrcTayOQag 6 Til'og
6g cXOtaOVV?UETal[1V dXLTitQLOg
XTQi TODV[tTE'Q)go), T 6Fi XoaCLtOv ?o0(?i.
Cf. Aristophan., fr. 691 Kassel-Austin = 672 Kock
4 T 7 Gellius Noct. att. 5.3.7: insincerus quidem philosophus, sed acerrimus

sophistarum fuit; pecuniam quippe ingentem cum a discipulis acciperet
annuam . . .
4 T 8 Xenoph. Symp 1.5: (Soc. to Callias) 'AEl oi EjrlcoxOJLTTElg astg

xtcroQ@ovov, 6Tt oiU V HQ@oTayo'a T? jroXki aGyUQov 686)xaCg Ejri oo0(i
xca rFoyL( xoa nIQo6ix( xcal i oiog JToXXoig, 6fAg 6' 6oa; am Tov@QyoVgTIvag
TnSg (lXooo)iaS tg ovrg.
4 T 9 Plato Hi. Ma. 282d3-5: (re. Gorgias and Prodicus) TO'cUOV6' ExiTEgQOc
'
jrXoV aQYUQLOv
ajyo & oo(L(a;CgE'iQyatoraLL aXog 6iilOQyO6g; &)'o7 arTivo
TlEvrg' xai ETI JTrQOTE?OgTOiiTWV rQi@OcaYOQcg.
4 T 10 Plato Meno 91d2-5 (80 A

8; II 257.3-5): (Soc.) oi6a y'6 a(v6bta Cv(X
IQ(LoyToyOav jT?iC XQifl[LTa xTrlod(Aeov aXro TCatTrOgTrfg oojacgS (OEl1lavI(1
TE, 6g oviTo j?EQgicavOg; xcaXa
E&Qy?t lYy6ETo, xal thXXovg 6exa T)OV
av6QLavTOTrooldv.
4 T 11 Plato Prt. 310d6: (Soc. to Hippocrates, re. Protagoras) "'v carlv) 6it6g
aQyuQolOV XUal jeitE EXEIVOV, jTOtfloL xal o ooc Sv."
4 T Prt. 315a-b:
12 Plato (Soc.) TOVUtov 6E o'l OrlOOEV ixoXoilV0oo
ErjaxoVOVTEg TOV XSlyo 'vwv TO6 WV JOkV,) 5EVOL
pl cavovTO-oiVg 7yel ?}
'
EXaoTov rTOV r6OXEo) 6 noHQTaQy6O,6c V, 6?' 6&8 ?'XErT, xrqliov Tqt (ov(]
OaoJTQ 'Oq)iugs, oi 6E xa'ra Tqrv ()wOVrv'EJTrovT'aXE?Xrl]XkT
VOVOL-qoc 6? TlVE;
xai TO6V EJTtXCL@OV V
Tv XO QCO.
4 T Prt. 316c5-d2:
13 Plato (Protag. describes the position of the sophist)
?evov yaQ (av6be xati L6ov'ta iL; xciyaag
Jt6XEkg ItY6XcLg, xal EV
v Ta ; rLOovTa TO)V
VEO)V TOV;g PCkXTiTOUg djToXCEijrOVT(g Ta;g TOjVaXOCv oJuvoO(Cag, xaci OiXELwOV

BLANK: 29
xIc 60oviwv, xcai JQoTf(v QOWV acoXvrovvivcaL og P[nkTiovg

xcil V?OT?QcOV,
0ooV?voig 6it -nv ?atwovT ovvovolcav, XQi ?acerilo0ci TO6vrTama jrpcaovTc'
4 T 14a Plato Tht. 161d8-e3: (Soc. to Theod.) Ti ni JTOTe, O ?TCtiQE,

Hn@wcTCy6QCag 'v ooxS, OOTE?xai &akkv 6itboxcaog
dttlovoatt 6L(xaiog
EtTd&[EyatcOv [tiioov( , f?lIg 6E aatCCOeoTQoiL TE Xcai ()OLTP]TOVflitivfly rrca'
EXELvov, UTQC) OVTI actO ExdoVTcptrig caTOfi oo0()ictg;
b Ibid. 178e8-179a3: (Soc. to Theod.) Nfi Aia, )bC[ikE
' o006?i y' av c)T6a
6btEy?To 6bl6oi;g JToXk &ayUQLOV, Ei [T o5g JODvovTaCgi?rEl?v Onl xal TO
?XkXoV?0o?oati l? OVT
xac 66vELoTV aT? LaVTI Oi;g L akog o xQiv?L?v &v
(A?tLVOV
fi aTor6 [a/5,'].
Cf. 13 T 4, 15a, 8 T 2.
GORGIAS
5 T la Athen. 'EQ~ljtTog; &E v To) jTf
11.505d-e: ?
rFoQyiov (FHG III 48) '(g
qproi?
?E?M?6flOE, , T
TcL, 'AiovaCig roFoyia(g ?Tcar r JTroL
lolaoJrTal Ty &&avd0?Lv
r;g EV AE?Xpotg ?acTOV XQ)(Vug Ex6vog, TO01HltCTvog,
aJT6vrog OT? ?i6Ev
CT6Ov, 'jXEl fli Ov6Oxcak6 XQrT Li Fo?y( r ' xca6v
iVg roxgy prt FoQylag'
yr acL 'ANvcal [xcai] V?ov rTOUtov 'AQXiXoXov ?vrv6xcaOtv.'
b Cicero De orat. 3.32.129 (82 A 7; II 274.15): cui [i.e., Grg.] tantus honos
habitus a Graecia, soli ut ex omnibus Delphis non inaurata statua, sed aurea
statueretur.
c Pliny Nat. hist. 33.24 (82 A 7; II 274.17-19): hominum primus et auream
statuam et solidam LXX circiterOlympiade Gorgias Leontinus Delphis in tem
plo posuit sibi. tantus erat docendae artis oratoriae quaestus.
d [Dio] 37.28 Bude: jrokkXa v T'rg ?XOLWjiav
ELfJT TOfU
6tZ iv FroQyicv TOV
ooclioTlv ?v A?k(poig EOTavaCl, xacl To'LavUa ?TEco@Qov xail XQVooVV.
e Pausan. 6.17.7-9 Rocha-Pereira (82 A 7; II 274.14 f): xcti r6O A?ovLVOV
roQYiciv LSElV (OTLV'&vacOLval 6? Trv ?ix6vca Eg'Oku5vrictv cpqoiv Ej[tokjog
ajr6yovog TiLTOg ArqlixQTOvg ovvoixlocaVTrog &a6?Xpkq T rFoyiov.
(cf. 10.18.7 on Delphi: ?r(iXuQoog 6&? Eilxdv &avd0Bca roeyiov 'to ?x

A?OVTLro)V cOi6g FoQyLag o(JiV.)
f Philostr., sph. 1.9.4 (82 A 1; II 277.3):
Vit. 'EnJTr JOV 6E xcti Tacig T(rv
'EXkkvwtv jTavyrl EQE TO6v K?v koyov Tov niOUtxOv aT6o 'TOVP[O[OffiXrlo?V, E('
oV xai XQgaooVg avE?TOrl, Ev To nHvOiov
Tro i[QO.
5 T 2a Diod. Sic.
Oldfather (82 A 4; II 273.6 f): orTog xacl TXvagc
12.53.1
0rITopixdg ?1s0@
xpdTcog xciQE xcar
XltniV oo0cpiCOTEaavToooV'TO TOiSg &aov;
jT?Q?acXCEV,6O1TE atoO06v Xckati6VEv acQa TOVFacOrTv Jvawy ag oxccTrv.
b Suda Y 388 Adler (82 A 2; II 272.31): [Grg. was] 6l66oxackog.... xai
'Akxlbaiavrog 'TO 'EXETUrov, 6g aCiTo xcai TrvCoXokXv btE6E6acTO'...
iETQaTTr 6& [6 roQyiag, sc.] ITd)v atcroT6)v ?xcaoTov tvaSgQ.

30 CLASSICAL
5 T 3 Aelian Var. hist. (31 A 18; I 285.18 f./82 A 9; II 274.35 f.):

12.32 Dilts
rlv0ayoCEag 6 2d6log X?vxinV ?of(Ta fioa0qTo xai E?(pQ?i oTEcpcavov XQvoo0v
xoti avaugvi6cag. 'E[uJ?6oxkig b
6 A'AxQacyavTivog &Xo@tyEl ?g;XulraTo xca
S63TONibacl XCtXxoLg. 'InT(av 6&?xai roQgyiv ?yvJTOQpVQoag Eo0hOil TQoilEvaL
6LoQQELXoyog.
5 T 4 Aristot. Sph. el. (82 B 14; II 304.4):

183b36 xai yaQ TOv JTEyQLTOVg
ieQOTiJXOVg Xoyoug tOCtlaQVO3VTWOV6i(oitc Tig riV Tr rFoQyy(o
JTCCL6iLEVotg
JxTQy[tcaTELg.
5 T 5 Athen. 12.548c-d (82A 11; II 275.12-16): [aboutGorgias Clearchus says

in his eighth book of Lives (FHG II 308)] OTl 6i TO6oc(OpQvog
w( fiv oXE)(?6 Q'
iT' Tt C(POVELVOVV?EP3i)0EV. Xal ?iJ? TLg a1TOV @QETO TLiV6LoLSii XQg)E?Vog
OVoTCO ?ET[t?EX5g xai TLEt?aiot0o?oE)g TOOOvTOV XQOVOV Iflo??EV, 'o&6EV
jX)XOT?0,3t,? ?V?X?V &
6i 0 BVa6VTLOg IV T?ETClQT
6?vv, E6OVcg jrdctg.' AqST1lOg
JIf?Ql noirTw Foy(
rocygla o,
6poIV, 0 AEovTivog ?w)TYig TL(
C aOTC yY?yov?v
aiTLOV TOV LO6C(Jal akrX?( T6CVQ' ITOV, ?cprT 'T6 f]1?V J(OT7OTzEf?TEQOV EVEXEV
JTEJTolmxEVCLt.'
(?T?0Qou is disputed; cf. D.-K. II 275 ad 16.)
5 T 6 Isoc. Antid. 15.155 f. Mathieu (82 A 18; II 276.10-17): 6 86 jXkirrTca

XTnyodJt?vog w
Ov agtg [tvqrlV?Cov, FoQyct oviv,
ro0ryO , A6?(TovTi
QLTg i QC
?V Jt?EQi?OTTaXiav, OT' E?06aiv?oOVEOTQTOL TCOVEXoXvvov ijactv, jrX.aoTOV 6i
XcQvoV xal ltoiS xoal JT?EL It XQTCaICLTLtODiOV TOVTOVYEVO6EVOS, JTO6lV 6
o06dEtiav xaTacToayico oitxloat o6E JTEiQTcaxoiva 6baJavrlOEi g 0o6' EaopoQtav
IoJE?V?7yELV&avyxcao1fig, ETL ? JTQOg TOVTOIg OVTI yUvaLxacY [itg OiiTE
jai&acg JTOLYoatE?vog caX' a&'CT?g YEv6rLvog xaoi TavtT;rg r;g knTovQyia g rl;
xal
?EV6kX?ECOTCdTYlg j3rokvTE?k;TacTlg, TooOVTOV jrtoXa4oV JtO6g T6rjkrX)
xro(JwaoOa TOV calXov, XlkioiSg ~Wvovg oCaTftLag X;(XT?XIJC?V.
5 T 7 Philostr.V. sph. 1.13: Hdloov &6, TOV 'AxQcayavtcivov, rogy(lag O(cpLcTi

yTJiO?XXV,
EE?iOh?l?E ( g CpcaXoL,
XQ@VaTcov. KCai xai TtOV toTOVUVOTC)V6
Y'LaQ
rIo, og.
Cf. Dio 54.1 Bude.
5 T 8 Xenoph. Anab. 2.6.16 (82A 15; II 273.24 ff.): lQ6oEvog&E6 BOLCTlog

-uiOg WV [?WLtQXLOV CIV EITE&[OL yEv?aGoL & avrVQ Ta [Eiyd(XkaYJUTT?LV ixaCvog'
xai b6L TatTVTr Vir Va3TLO v i6(orow a
yix aFy6Qlov TO A?OVT(lV.
5 T 9a Plato Apol. 19el-20a2: 'AXX& y?Q OTE TOUTCOV 066?V E?OTLV, 1066 y' E'i
TIVOg Cxrxo6aT? c(g i?y( JtacL86?V?V EJtiX;L?iQCO&vOdtOUg xOci
x qLx[taT
JTQCTTO[tCa, 06?i TOIOTO aXrjO?g. ?itei xcai TOUTO yfE?Ft 6boxi xactXv Eval1, ?i
Tig o065 T' It jical6?U?IEv a&vOQdirovg 6otunE? rFoQyig TE 6 A?ovTiVOC xat
HQo6ixog 6 KsLog xaci 'Iaiar( 6 'H.Xsog. TOnUTOVyCaQ?xacnro, cb aivbQE, oi6g
T' EoTiV iLWvE;g?iXcdraTl TCOV jt6X?Ov Toig vfovg--oig E??ETt TOV Ec?ITdOV

BLANK:
JTokLTOV JTQOLXaOVVEwval(c av ioU(3XVTal-TOmVOUg 7I0oV Ol Tag EXELVOw

ovvovoTicag a rokit6ovtag o(cov owevval X)(iflcTa 6o66VTag xal XdQLt
JQooEL6Evai.
ex quo:
b [Plato] Thg. 127e8-128a4.
5 T 10 Plato Grg. 447a-b: (Callicles) ... nokkX6y6g xal xactX FoQy(ag I[trv
6Lkyov jQO6TeQOv ?eb6eicaTo. (Chaerepho) cpiXog y6@Q tOL FoQyiag, 6'ot'
Jut6eiEcTat fFlTy, E ?V oxeL, vvy, fav 6? (3oVXi|,eig cLa6lS. (Callicles)
O0xoOv orTv 3oU'XY0oE MaQc ?? '
YXElV oixa6e' Etol
tac' y6o rFoyiag
xaT(XhjeI xaai EC1t6e?TaL 1fi[V.
T yaQ ouTiog6 Aeov-ivog

5 T 11 Plato Hi. Ma. 282b4-9: (Soc.) ... FroQyiacg
oo(pLOT'Sg 8e3Qo aqlpxeTo
6iqoo/,a odxoEv XQreo[l3wov, (og ixavCTaCTog Av
AeovTivwv Ta xolva 7JTQTTELV, xai ev TE T O)6t(p e6oêv aLgoTa ElneTv, xaCi
i6i'a E3tl6EiEtg JOtoIOu CVOg xal oVVWV TO1g vEog X1(Qf1WeatajoTXS 'YlQyToauto
xcai E.otev x ro&E ijS r6teoS'
Cf. 4 T 8, 13, 13 T 4, 15.
PRODICUS
6 T la Plato Crat. 384b2-6 (84A 11; II 310.27-31): (Soc.) ei VVov ybV /6r
xT'XXOYI J'TaL nQo6txou TIrv nevT}lxovTadQaX)tov YV &XOV(0aVTL
EoJTi6tELLV,
^jdZQ)(XELJTEQ TOt1TO eoTCOa OL, (
o P)OLV
qYIV XELVOg, i6v
XEVOa, CXVEXdV OE
a&tixa at&ca ei6vab i trv &akOELCv JtEg 6vopdTcv 6OQ06tOTto' VV 6& oix
axixoa, aXX&T"iv8QaXCliav.
b Aristot. Rhet. 3.14, 1415b15 (84A 12; II 310.34 f.): TOlto b' fOVtiv,anoTEQ
?qprq nH6Ixog, OTE VVOTazOLEV Ol aXQoaQTi, 7iaQEF[t kkeXXv rig
7tEnVTdxovTaGdX[0ov a:otsg.
6 T 2 Philostr. V. Sph. 1.1: n'Qo6ixc Tp) Kicp oUvvEYEyajrTr TTg oix &a6!g
okyog' iaQceQTr xai q xaxia qpocaLTcajl acQa TO6 'HQaxXc a ev EiE
? yvvctxIwv,
oTnaLXp?vat, i pU?V &7i;Catq) TExCati 7tXItO)p, if 6? dg EcTVXEV,
xaii 3JQoTivouoat
To) 'HQgaxei vEp ?TLI, I P?V Q@yiav xai ,TxpTQujv, , 86EaCXwp6v xai Jovovg, XCa
TOD ECti ja6tl &L&i?ELdOVWV oUVTE0EVTOg TOV hkyov E4J1ttOOV EjTLSE1LV
nI 66Ixog,
eJtOlELTO TO
7EQ;LPOLT)V WaY X
TT& xai XyoWv aTdcO TOV 'OQpeosg TExai
OaJjVUQOu TQO6OV, qp' oig [EydaXwv iWv t1ioOt0o jtQta O?r3atiogl, JTXEL6vCOV
86
na
ca AcaxeMaLIovioLg, (bg eg TO oVcpEg1fQOV
TOV VEYcoavatL&ioxov Tr;cta.
6 T 3 Ibid. 1.12:
'AviXvUE 6e b ouTog TOUSgEUtati6tag tOVvEcov xcal toUg EX
t
TIOVPa[cowv o'ixwv, dog xai tQOe:voVug EXThooaThaLTrlg s g ficQag, XQprdtcov
TE yUQ TTT;)v eOYXavE xcal f6ovacg ?6&E6XEI.
Cf. Dio 54.1 Bude.

32 CLASSICAL
6 T 4a Plato Hi. Ma. (84 A 3; II 309.16-19):

282c4-6 (Soc.) &T&a T& TXEvT?a(xI
EvcyXog a&qCtXO[tvog 6rtooa(a Ex K?E:o ?y0WvT' ?vYI 3ovuXkl r6vv r56ox([turla vV
xal xal v?oL oUdV
i6i8a n'l6ELs?i; jotlOV[tvo; TOL; XiTgCtaTa ?Xa?3EV
0BaucaoTa ooa.
b Idem Prt. 315c-d (84 A 2; II 309.8 f.):... ?J?6iF[t?EL y6a &act xai
fi068txog ...
c [Plato] Axioch. 366c6:... rctaaKakkuxi Tw 'IJTovixov jotoLVLEvoc
EJTL6llV .
6 T 5 [Plato] Axioch. 366c: (Soc.) xaui rTafta 6{ & y?co, ngo6ixov EOarv TOV
oo(pfOVa&nrlXflti
Tar , T [v 86L1oi(ovioV? lOVEVCa , ta 86 6UOlV XE
6GQacX(aLV,Txa
tQoixac yaQ avQ ovTo; o6?va Stl 6?
JrcVTOC ?00o
trtQgoa6gdXaovi. cb6i6&oxEt,
?OTriVaTr0c cpwovV TO 'EtlX&alg[Lo, "C 6? XQit TlV XELQaVy(?E'"
6 T 6 [Plato] Eryx. 397c6-d2: ToUTovi
I?o V TOV Xhyov, ?cprqv ?7yc, jrY',v ?v
Avxdco a&v/\Q aoqpSg ?oywv n1O6&xog 6 KsEog i66xEL roi g caQovUoAi(kvalv
oiUTcg, )(OTE[tL6Eva &6vacOcL jroa ol TOV JrQovTov dog
&a.; Q XHyeL.
Cf. a possible mention of Prodicus' name in Eupolis Caprae, fr. 17 Kock

(codd.: Prodamos). See also 1 T 5c, 8, 9, 5 T 9a, 13 T 15a, 18 T 2.
THRASYMACHUS
7 T 1 Plato Phdr. 266c2-5: (Soc.) q TOVTO
EX}sv6oaTtv TXVr, fT
kOcywov
Oo)QcaCaUtXaog t? xcit o &XXoil XQd)?atVO1t0o)OL PEV c01TOi k4YEtv YEy6vctav,
(&XovU TE jrolOuoLV, odl v 68wQO)OQElv caitrof; dg 3CL
laot?Cov ?hEXotJLv;
7 T 2 Idem Resp. 337d6-b7: (Soc. and Glauco persuade Thrasy.) 'H6&v y\Q Ei,
E(P' &aXa&JTo TO)
iacOv xal a6ou6Tcloov &QyLOov. ...
O0xo6v ?j?tEI6&V t01
Y?vOL Tal, LZjov.
'AXX' i?OTIV, i?(r 6 r'Xucxcov. &aX' ?V?sxa 675yv(0ov, cb OcQaoa?x[t , Xy'
ravTgs yaQ I[tA?6LE (oxQaT ELaoo0oo0[V.
... T. EI?k?V V 86? o?v)XcOQY?V, Xa7T?lTa, AiTtr 6iq, s?q), # coxQarTOvg oo4ia'
actOToVPEv OXk?Lv 68b6dloxLV, jcaQa 6? TOV aXXcv
?9? I
?tQlL6vcT [avOuv?EO v xca
TOV.TO)VAtrl6?xCaQv a&o6tL66vat.
"OTtl ?V, jv 6' ?Y?O, iacvO6dvo jacaT TOV aXko, &Xrri t ?sg, d
OQacTuax?c, OTL 6? V [ie 4t lg XdQlv E?XTV?lV, 4?pJ61]' ?XTIVO yacQ 6o"v
6vvacaCl. ? E vaLE v
6vvacaLc ?&a{ vovOV'
Xg1q[aT y@Q O1X )X(co.
HIPPIAS
8 T 1 Plato Hi. Ma. (Hi.) jnoXXLxg; v o3v xai Ei;g&akXckgjE6XSk
281bl-8:
?JTQE?o?ivoc, jkXroTa 6? xatl jQL JtilTXco)V XCual [t?YOTOV iS; rqV
AaxE6ai(ova' 686 &, 6 oG
E(oTrg, 0EisOu t(tWo g ;o TOVo6? ro;g Tozov;. (Soc.)
ToLofTov I?VTO1,d 'IJTJTia, ?oJT TOTr &kralO(9 oojV TE Xal TEkELOVav6y a
Lval. oa yaQ xcai 61(x ixcalXvg EL taCQa TOV VEOV 3TokkX
XaQ iata XcaF,6kav(v i?TL
tE.(cw do()?EELV 0jV kau[t3dv?L, xati Ca 6 rtooat v otvo
6auTo OX tv ixavog

BLANK: 33
E@EQYETELV,COoJTEQ
XQ>1 TOV [EUkovTc aUI ak.' '06OXoLtEOeLV
EV Toi; JTOUXo;. xcaTaMQvooE0acL
8 T 2 Ibid. 282d7-e8 (86 A 7; II 327.37-328.5): (Hi.) ELy& SEiEilg6oov

&ayQQLOv E'Qyaco(acl Eyd, Ouadtoa lg av' xTal ta6 PIV aXta E, a()4LXO6[vog 6e
rTOTEELSXLeXlCa,, neQWTCaYOQOVa0t6O0 EJTL6r8q[oLvTo0; xaMtEboxilto0vTog xai
JtQEoPvtixeQo ovTOog jtokv VeO)TEQOg Ov EV 6oX1y? X6ovcp Jrav tvu ov
f0
JTevTilxovTC xca Exacxv I[vag Qyat6[odaqv, xcti ? ?v6Og ys XWQiov nJTadv
o([LXQOV, 'Ivvxof, tXtov f Esixocol tvaS' xalt TOVTO EXko0v o'txa6e (4?Qwv TO)
JTaTQL E6 c)xct, O)TE? ?XELVOV xal TOVi acXouI 1toXiTa; caluae?Iv TE xai
Ext?TjTXklX0aL. xal oXE)66v TL oialt?WR jTigEL(oXaUTct Lc
Eil@Y?600t &cXoug
oav6uo oijoOTLVg P0OVZel TOV ooo(JITIV.
8 T 3 Philostr. sph. 1.11 (86 A 2; II 327.3-8):

V. FneRicTa 6b 'EXkovv
jTQEopECaocag JTfEQnT'g "'HXikI ob0acto cT
xacTE'kvouE TqV eavnouTo 66ov b6tiq
YOQCV TE xai 8lX?k6EYE vog, &Xa . xal xQT
Xqctaa e
e~aEJeXE,
oTca xcai (vXkai;
EVEy-O)Yq Jt6kXEcov[t1XQOv TE xai [tEovwcov [jcaQXOkh xai Eg;rIv 'Ivvxov JTE@Q
XQrlgLT(cov, TO S jroXkXVlOv TOVTOEIXEXlXOl ELtoV, oig 6 nHkdaTV TO rFoQyi
FrL(Jax)jtTEL.]
Cf. Dio 54.1 Bude.
8 T 4 Plato Hi. Ma. 283b4-cl: (Soc.) ro6E 6E otL EirE, o)v auCo6g J6o0Ev
JOXEOVEiSaS6 &a()Lxv; q| 6qXov OTl EX
aQyQLtov nQYV?o) TWOV
Tt1ELTOV
Aaxc6ati(ovog, oLJTE xai JTXElOT6xtg at)iaIL; (Hi.) G it. OV
6 A(Ca, W
YowxQacTEg. (Soc.) Hioog pg; aXX' EX6l(Toov; (Hi.) Oi6v R\V
O( V TO JTcaxatcav
JtC010JTOTE.
8 T 5 Ibid. 286b4-6: (Hi. describes his performance in Sparta of his version of

the conversation of Nestor and Neoptolemus) TOVTOV6i xal EXEI EjTE6EL6tau]v
'
xai EV0a6dE U?Xw E;Ti6LEXVuvca Eig TQL'TYV#t Vcv, cEVT cIE)60GTQaTO
b8atoxatkip, xtal
a&X, a jToXX xati aeila axorlg' 60ri y'60 ov Ei6&xog 6
'AJrl|S6.vTov.
8 T 6 Plato Hi. Min. 364d3-6:
(Hi.) AioxQov yaQ av EIY], o dMxQacTES,EI
a.Xov;g v caTa TM
mToa .?id
ctt6L8E0 xca l. 6 TcacTa X WlacTa
kat[TvtELvT,
WoCTOg 8E 13T6 oou EQ@o'T(coLvaEVog L V vyyvwL[tqv T' EiXO[lU xCal J3Qtac0
&ajoxLgvoi(qv.
8 T 7 Ibid. 368b3-5: oov qxouov
(Soc.) Ey;O JOTCEl [EyaUXctLXoouVOV, JtoXX.k
ooq4av xaci tTqkwoTrvoaoITOJ 6&ELO6vTog EV&ayoQa E; TCaITIQajEtatIg.
Cf. 5 T 3, 9a.
ANTIPHO
9 T 1 Eudocia 59 (prob. = Plato Comicus, Pisandr., fr. 103 Kock): xctaOdjTETCL
6' x(0[t()6l TOu 'AvTLqicV'Tog ;g 8ElVOV Tra 6LxavLtxc xcti k6yovg xccTCaTOV
ibxatov ôvyxEiLEvo0;g atrob6bovoR JtOkXOVX)QTp[dLTwv.

34 CLASSICAL
9 T 2
[Plut.] V. X orat. (=Plato Comicus Pisandr., fr. 103 Kock):
XExotC6qrTaL &6e Sg (ptaQyVU(aV it5O IndoTcVOg; V HIELodv6Qcp.
EUTHYDEMUS and DIONYSODORUS

10 T 1 Plato Euthyd. 271d3: (Soc.) ev 6oztolS y&Q aOTW te oo(xb zravv
Dx-eoOacl xal a&Xov, os av 6168L io06v, 0(LooTE j;olf]Oal
10 T 2 Xenoph. Mem. 3.1.11. &v ya6Q eToTqrtal xai CtTavalMiL6g

,n, caoXvvEllTU
&aQgQlov EiXqrxbg?v6e oEa&rojtrc:Itpao0al
POLUS
11 T 1 Philostr. V. sph. 1.13: Kct y&a 6&r xai c TOV JtrXoiTOiOVV 6 FHiXog.
11 T 2 [Plato] Thg. 127e8-128a4 (mention of Polus is added in this version of

Plato Apol. 19e-20a = 5 T 9a): 'EOTtV Evrai0a xai nHQ66xog 6 KELog xac
roQyiag 6 AEovTi~vog xact Hboog 6 'AxQaycavtivog xcal akol JTokXoi, di oVTo)
OO(OL oLi(V (JOTE T0CEV;
E?ig rCg JT6X?g L6OVg Jreou TOV vEov OV
Troug yEvvcilOTcLO
Tc xcal JkXoVoaoLWTdTOVSg-oLg?OTLVTV TtoVXoTlOv 0 &v fovXCovtCaC jQoixa
ciVVElval-TO:TiOV; Ti?00ovoiv
cTroXkEiJToVTcgMrg EXEiov ovvovoatS actToig
ovviEvaCl, 3TQooxaTaTtL0E?VTCag yUQlov JTCvU io
JTXOkXi) 06v, xcai )d6Qv JQog
TOlTOLg EiG Vc?L.
Cf. Dio 54.1 Bud6, Liban. Decl. 1.1.22.
EUENUS PARIUS
Cf. Plato Apol. 20ab = 13 T 16.
CHAEREPHO
12 T 1 Sch. Arethae Plat. Apol. 20e: XactLqxv'. . . ouxoqxpTvTqr xal x6Xac,
Jo 6E xal xXmJtTn;g xaci ac(XTqg6;, rv e? JtQLovLav T;ErT]g. . .
'AQgoloqxvqg ... v 68 Tekfolaoev0lov ei ovxocpWavTrv a&Jooxd)JrT?E (fr. 552
Kassel-Austin = 539 Kock)' KQarivog Hntivn (fr. 202 Kock) ig;acXlq6v xai
xvqrTa'Ec ioXlg 6' ?V Ko6Xatv (fr. 165 Kock) Kctakioi x6okxakcytl,
. . . (fr. 295 Kassel-Austin = 291 Kock).
'ALoToqxpvrqg 6' ev 6Qd[iaol xhJrlv
WAGES (IctoO6;,
yaQyuOov, XXvoRov,Xatvta xak o, og,ejQog)
13 T 1 Alciphro 1.34.3:... oe y6Q njegQL36tXkovoCa
xoljataOcat dXov
eP3oovuh6rtv q TO JtCaQa jt6avT0v TOlV ooq0lTo)V XQUO(oV. (Thais is writing to
Euthydemus.)
13 T 2 Aristot. Eth. Nic. 9.1, 1164a27-b6 (post 4 T lb): ev toiL TOLoUTOLt6'
cQeaxel
EVLOLSg TO "'ol06gC 6' av6Qi. ." 6Eo TQtoX
aotvovTeg TOa&QuQLOV, ELTa

BLANK: 35
irqOev dOV 4cacv

otoiovTeV(;yg at
6ix T&g reQ
3odg; TOV
EC acyyeX1v, ElXCTOg Ev
Eyx.lcFaol yivovTaL' 0o ygQ EtltTeokoV a&
*i4okOyT1oav. TO TO 6' L'ocowgjOte
o0 oo04loTai &vayxdCovTaC 6L&dTO6 rlOva (.v 6ovaCl &C@yUQov (i)v ei(rTavati.
OrTOLRiv
Oe v J . oVov TO'v imoO6v, [JT OLOVTEe eix6Tog Ev EyxfiCaloiv
EL(LV. EV oMg 6 E [1t YLveTaC 6LOto0X0oyL 'Ct jg 6ov?QYLcLg, Ol g'v 61' oacro1OU
'
JTQOiLEE?VOt Ei?QTCal OTI avEdyxtVYXkT (ToLaiTnl y6Q xaT' &@Qer/v >lXica), TrIv
&ao0Pv TE JtOlorTEOVxCLa TrV 7TQoaiQE(ol (ClitorI y&Q TO) qi)koU xaci nrj
aQeTlg)' OviOTW6' EOlxe xcal TOLg ()tkXoOO(iLca XOLVWVo)loCOITV' 0u yagQ jTg

1 a ia T' av
Xâ60lC' [teT@QE'TaL,TLirj g OiX
lo6QQgOTO yE:VOLTO, &a''locog
ixavov, xae6jEQt xaci JQOg 0eoog xati xjr6 yoveig, TO6?v6EX6tvov.
13 T 3 Idem. Sph. el. 165a22 (D.-K. 79.3; II 253.12): 6 ooqto-r'igXQrlMaTlOTrlg

aro cpalvopevr;g oocplg &a XX' oOx oiurg.
13 T 4 Athen. 3.113de: o'x erog &aa iaaC[aoxoaovg eXel acYrTaS&g6

Oauvploog BXkpiag xal tkofTiov an&qv?yxaTo
: TOooitov Ex Tg; xctkfrg TauTig
oocpLagS[rQ roQy(iav xcal rIQ@orTay6 v.
13 T 5 Ibid. (= Eubulid.
10.437d Comastae, fr. 1 Kock): Tr 6e eoQ@rDTOV
XoCov e og?oTiv 'Aivlol LtAEjreoOatl
6&Qoa TE
xe al TOig [o{lofig TolC
t
ooqpLotClg, o'iLeQ xoa aoTo0 ouvexX.ouv )xV ELvla oV'Ug V yv0LOtov;g, O5g cpIoCTi
Ei,3ovX(6irg 6 6laCkeEXTLXogEv 6QU6acTLKo)watoTlLg oi6tcog
oocploTltag, aLxtoT'e, xa XoOv 6EY]

TCOV tLo0o6M)(Wo, o3x a&6eiyvoy Ev
ev Tqi.
13 T 6 Suda X471Adler (= Eupolis Caprae, fr. 4 Kock):

av Xf.
Ey7) TeX? TO6Vlao06v OVTlLV'
13 T 7 Euripid. Hec. 814-19:
(Hec.) ti 6jTa OvrlTol takXa ?V fiaC[WatC

otOXOo(0)eVW(g XNP JrCavTaxaCiLaTeUOtoEV,
nlet0(b 6e rrjv TUQavvov davOxr0noLSgPiOVvl
o6MEv Tl IkaXov Eg TEXkogO7OV)6afdOtev
UlloGoUg 6166vTEg CavOavdvev, Lv' iv JtOTE
tEEltOEV& Tig Polu'kOTO TY'ryXaVELV0' &iCa;
13 T 8 Isoc. Contra v
sph. 13.3: xal TTxlXOIUTovVaycOa catlof T0U 6i6acoxdXovg
xalxgQiovg xaLaCTqU aTVTe0 ox aioxvvovTac TQ
TQEiL
ETLg LxLaQatg [vag OTEQ
TOVUTcVaicLTof1 g'
13 T 9 Ibid. 4-6: xal X?yovoUl pv, 5og o06Ev 6EovTal

XQlTgtaTTov,acQYvQiL6ov
TOV
xaci XQuoi6tov JkOVTov &UtoxaX.OVVTeg, ?IXQOoV6e xEQ6ovg OQey6OEvoL
kovov o01x aOlavdltog 6jTLoXvof)VTaL ToUg o(vovVaCg nOtiMOELv.6E 3&6 avTov
xaTCayeXaotoTacTov, Qa R v
OTl jraC vbeV6 ac(3v aiLtotr, TO1'TOLg pev
CtxlOr;OVIV, oSg UkXOVol TrV 6tlxactLoauv jTCxaQaCa6() , WOV 6' o006Er80ToTE
6Lidoxahot yEyovaoL, TraQa ToUTOg Ta CtaQa TOV ItaRToV ECTEyyUOi)VTCal,

36 CLASSICAL
jrQOg iv TlTV doqXpdXeav ? fpOVvXe6?tCvot, TO) 6' ertayyEXacTL T'dvavTiLc

JQaTlTOVTEg. toiUg [V y7&Q Lko Tl nacl6eovTCag ITQOoCXEl6ClaXQL(30UOllat IT?Q
TI)V 6LIatEQOVTWo' O156e y? Q xohjeL Toigs JTEQL ETEP 6eLvoU g y ?vop voVg [I
XQgaoroT;u dEval TreQiTr ovTi36kaa' Trou; 6&T\v dQ?ElTv xai Tr\V oCo(pgQOauvrv
Evegyacopgvovg
uog rS ox &Xoy6v
? oL T S acTah adakoL
OTl [oi gd Ta naLoT?ucEtv;O0
y?Q 6MI JOV TOV
EQgi cd akkovug OVCEg xoakol xcycafo xoal SixaLtol teQi toTOVoV
EaTccaQtTooVTac , 61' oVg TOLOUTOt I yFyOVotlV.
13 T 10 Ibid.
'Er?i6av 7:o'v TMiV i6lw)TWV TLVEg WTaCTaM TaCIa
(Jo7VkoYtoa(evoL XaTL6O(JL TOV5gTqv ooQplav 6b6dloovtCag M

xaCi v E'6CaLFtoviav
rtaQa6tt66OvTag aitzoOv T? 7roXXdv 6?0so vorV xal Tolu [taYlfT&ag [ittxov
@gatTTO[vovu
13 T 11 Ibid. 9: O O! ovov 68 ToiJtolg akk xeai TOLSTogs -TOXkLTXOVg k6yovg
7tloXVOVuCVOLgO&l~ov ?jLTLTL]aiCLL'xaL y\Q EXeLVOL TI!g [WlvdkXefCiag of6bv
TOUT' al TCEXVV, ]V co CXEiOToV mrj
(pQovTiLOoviLV, ily7OVTal 6? CLv TV
ILXOT'TlI TWOV
[tLy IfoOV x i T) Aet
EY TO V ,rQooaY(dYovt1L XCal
EJTCaYYEkl[tTCOV
Xap3ev tl oTaQ' ct0Ov 8uvVYic0lv'
13 T 12 Idem Antid. o06elg C5QEGhoeTai TOOVxatkovL?vcov oocplLOTVv

15.155:
& 6'oi V v 6iyog, ' v jTv i? TQgilOI
jokkX XL(ttlarcT ovkkXX?d6vog , oi
TOV Liov 8laycOVTE5g'
13 T 13a Ibid. 219f.: o[ait yQ6 &6jino TOVTO y?E AUVTcagylYVOOOX?LV,OTL

ootiOfj [AliaO6g xc6itoLrg aOTI xal r
ytLoTog, ,fV TOV a
tY]T:ov Tvi?g xOkoil
Xayactol XCal (pQOVVL[tO ToaQa
YEVoVTal Xal TO;g
zjTxokitlg e6oxioaOVTeg'
b Ibid. 164: [1V 6 xai
TrOV ev0ev65E XrY[tiTowv dTe((XO6(r]V, jZrcaQ eVcov
VO[tlOVTWV eCUjAtoXEV EOQLJtod[t1]V Tr.g (TcpEEiag.
13 T 14 Sch. Aristoph. Nub. 876: xaoTOl TXacdvTov:'&LOJTOTzro ovTal oil

616daxaXotl yovTeg, EarTTov Tooo60e oi? kctt(3dtvoo Teri
'TOVTO) T1
avayvcoJtacTL.
13 T 23.286bc Norman:
15a Themistius e
dkk' 1'tEit To 6Ov6O[a'rog OioJxE@
VoE~lO~at05
vo[ioLctTog [ETE:TEO?V
?18EJ8VCE(7 9
ij 6vct[vig
62VY~a~lSxcT
Xa~ltCIX
10V5~jVA~T6Q
\ro;g OV T\6voug,
XQQOVOV,
oTegov e
Ed o5
OV
nroTayoQQag T? aTOf[otq l[cpLO3f1TEl xal IQ66ixog 6 Keiog xal roQyioa; 6
AeovtlVog,01 WoxTEQ C&ko Tl TOOV Ivlov XQ1rl]ICTwvexvQUTTOV Trrv ooCplav xai
EtgQaTTOVTO jToXk &yQtQLOV TOUg :TQooYcpoLTovTag, EXELoEOv 6rjrovU ?EXOLEV
TO1VO[iat xoa Ol vUv EtiE EiLoXolTTOVTEsg.
b Ibid. TOEirTcaQxev
289c: w&tXog TO[g 6[itXrlTag 6eo?0voLg...
TE
kEVeOeQLb'TeCOV xal [tEyaXkojQECtEoTEO QOV OTgeC3ov...V . . . CaTC OiU' EXELVO
xaOt' actTo &tLEUialvov oiTe T66E, &dXX&T068E v o08sr6Tor0oTe CQeTflg Or][EulOV,
&kkXX qcptoxeQ6o1g X
Xcal t
Qac(OlXQT[tadTOVllpv(Xg Xal a'TEXvog oo(pOLOTLXlgxat
. .
Egaioou.
c Ibid. 289d: TO yC@Q?Cp' oTOq)6 oaG)(q(jia'TL

saT6i?ag &QyuVXoyeilV :ja o T6OV
V(Cov TE XXal IXOVOl(Joi(V,TOUTO eLVai (pr]lO oocpLtGTV 6 JTQWoTOOTaTT1g* TOU

BLANK:
xacarTXo6yo TOV oyov ovs JIX-LTOv E'' caL6TOv6LEocTqoato. TOUTOUoV6E

"Ixxov T6v yvI[vacYorv T6v TCQCavTTvov o06e 'Hci56xov TO' 2XrIutPQlaCv6v
xal6oT(TQLrV
Wpirl TOV6v6aTog ... . . o. . .vc.
oc.. ooto
po Xa
eival oTL eXQTrltccrtTovTo do6 TC)V VECov. [*Cf. A. H. Kan, "Ad Themistium
Observatiunculae," Mnem. ser. 3, 13 (1947) 235.]
13 T 16 Plato Apol. 20a4-cl: ETuXov ytQ :rQoo(eXO)v &v6QL 605 TETEXEXE
XlTrAaCLa ool(4)LTog jIXeia)f1 UjrTavlEg ol a&Xol, KaoXiXa TO 'IJTJTovixov

TOUzoVOVVavrWQ06[tV-E-rOV
Yg Kt6: 610oWei- KCaXikk,"fv 6' Y76,
"%2Q
"ei v oov TO) i ??YEVE(o0rv, EiXO(Vte vCVaToLv ejTLOTrdTrl
d Jr.OXO)c
fj [6oXO
kXaf3iv xal iLLOOcooao0at 65g tEXIeEv aTOtT xaoX%; T?Ex&yaCOW tOf(ioeJlv TrVI
TQoaocqxooCav CQE?Tv, flv 6' dv 01Tog; TOV LJCJxOV TLg ] TV YEO)QYLXO)v' VUV
6' E?t6lM &VOQ@anO
tEo'TOV, aWL'to v v EXELS
tiC(va E1 tLOTL'dTYrV
kXapEi; Tig Trg
T'E
TolacVrnSg&aQeTr, Trg dCVOQ@oJTiVrl Xai ToXLTLX1Sg, EjTLrtlO'rtOV
?JoTLiV;OLCau
y&Q oE oxq(O6alt 6tLi TYV TO)V 1tEO)VXTjoLV. EOTLVTLI," (prjV Eyc0, "f oV;"
"ndrvv ye," 'r 6' o6. "Tig," v 6' eyco, "xat jTo6atr6g, xOai JT6oo 6lt6atoxe;"
"EiYvog," ecpTr, "') COXQaTeg,nI6Qlog, aJVTE? [VCov." xca TOV
eYC) EiTrvov
euax6Qtloa L
i (bg &XrY(cog iXoL TCiTrlv TrvTEv(V lV xai oiUTO)g Eit[t1eCo
6L66axei.
13 T 17 Idem Crat.
391b10-11 (80 A 24; II 261.12 f.): (Soc. to Hermog.)
'OQ0OTdTTjl vrV
oxxeeWO;g, ) eTarQL, Ta TOWV eJTL3Ta!vovV, XltGTaral
e&
EXELVOlg TeoUVTza xal\ X6QLTaog xaaTTrLOU'tVo v. Cioi 6i OVTOl ol oorltcraL,
oLojEQ xcaL 6 &6eX4xk g soo KaCXXiasg rotk Tehoag XQFtaMTa ooq)6g 6oxel
ELval.
13 T 18 Idem Euthyd. 304a3-b3: (Soc. to Euthyd. and Dionysod.)

'
elactfrJo?fEoO 1 J:OXXO)VEVIOVTLOV XeyEL,IV iVa TaXi ?Ex[La6OvTE?g15iLv []
'
ei6)otlv XdQtv. cdkXXk& JlXoTa CLtV ac jog
3TD rkkflXWo[Ovo 68lto?yaeo0o' Ei 6E
A]?, EUTEQ&(XXov TOV ?VaVTiOV, ExeLvo pOVOVI65g dv 15[lV 616(O &QyUQlOV. TC
arTa& 6TMac)a, Ecv oWQoovrTE, xai ToiLg [(oaTrlcg oVu[tfovXUEUoTE, [trlbIJOT?
N TO yaQ cajcrvlov, W
tl]6EVil &vVQ(OdJTov6laCtEyeoot OL&kX' i[ti TE X(L
xati cTo
E56rlicE, TiLO,tIOV, T6 &6 i6o@ eoVOTaTov, &oQLoTOVO6, (5g Eqr nl v6cog.
13 T 19 Ibid. 304c1-5: (Soc. to Crito about Euthyd. and Dionysod.) ox6OtiE
owv 6joJO Ol dO[toiLTqoe JTa(Qa TO)dv6Q?e, O)g EXEIVO (CL)TO OLo) TE ELViCt
6L66ML TOVE'OEiovT' &QyiUQovV 666vaC, XCiL OUT?
q)E JoV Oi50' lkLX(iav
e(EiQyelv o06etCIav--6 6e xal ooGi
odtXlcoTa JQOoflxi dxoVotal, OTl01r06 TOV
XQrlacriEW?OO(ai 4(nTov 6LCtaxo.1ELv o06Ev--di 0o1 zaQaEcikaPcv 6VTLVOIV
Ot
1ET?Tdg V oE)?TEoQav oo(uiav.
13 T 20 Idem Grg. 514c4-d5: (Soc.) TOvJO (toxov
EQ7ydowovTl aTQdya'
qjxoXOV?TEg y&@Q&QETig evaT
gVXl
oll
6t6d6oxotXot xO x(aTylOQOOoJLV TO)V
tamrlOTcVv (og&6Lxo0X loL )dg [ctOTro0g], TO'Ug T'E pl0CTOOUgXOOTEQOVVTEg Xal
aXkrlv xaQlv oi0x &no6L6tVTetg, ?V jrtaOovTEg 65' a'rOTov. xati TO'UTOVTO0 Xoyov
TL (v dXoyTEQOV 'rq E1 tQaytlat,&vep)(ov;og &yaeog; xali 6ixaciog ye?o[tvoiSg,

38 CLASSICAL
ANTIQUITY Volume 4/No. I/April 1985
L
EatLgQ?0VTaCg V &6LXiav 56jo TO 6b6laoxdXov, oX6ovTC 6i 6Lxa0loovrv,
d6iXELV TOUT9) OrX 0EXOV'OLV; 0O160OXE 00 TOVTO CTOTOYVELVal, ) ETaCLQE;
13 T 21 Ibid. 520c2-el0: (Soc.) Kcai JQoeo0aCye 6&Mrov

tv e1eEgyeaiovo&VEi
O, ecx6,
it00too, &d -6 POvoLt TO:TOg1 EVEXWOEL,EtTEQacXr91 EXEyov. iXXrkvPEv
? ,
YcQ e1EQyeo(Ca Titg eQ?)YET1'?O oiov TaXivg yev6OtEVOS 6bia 3JCi6oTQi(r1v,
'owc; av ajO(TooTEQ?I?E1 TYv XdQLV, Ed tQOOLT0 C)T(oo 6 jratoL6oT 'rqgxcta iq
olv0E?tEvog aCCITO ttoGv Ott (loX1oTc a&la [taEc
?Tl 60bog Io Td)(Xoig XkaC13aVOL
TO &aQyQlov o) yQ Tf? Ptl Or oCauL ab6lxouolV
PQx1avTTL ol aV0Qo@onOL,&aXX'
&6lx(~c'fi ydQ;
(Call.) Ncti. (Soc.) OOxofv 'l Tg aTo
ct TOTiO 4alQGiLQ, TV ailxilv, oi6Ev
6bEv6v aI)TO) tilTOTF?a&6bLXfl, &akXa6 ov6 av akXg Tal)Trv v" 0rEQyEoacv
Jrgo?aoCa, ?'JTEQTO OVTIL6vvatILTOTig CYyaOol)SgJtol. olX OITCO;

(Call.) ciyfi. (Soc.) Ala TWvt' &aQ, dog EOLXE, rag i?V akXXk ovf[ovuag
ov[POV?kEt?Uv Xkact3rvovTca aQyU'Qov, olov oixobo[iag JTE?l r TOoWV
Cakov
TEXVC)V,o06?v CioXQ6v.
(Call.) 'EOLX? ye. (Soc.) HEQi 68? Y TaCLUTgTrfg nct?5Es)g, OVTLV'Cv T1g TQOzTOV
U)5 (XTCiTogEo ?ITq xal aQioTC TfV aCToV o ixiaV 8L01XOL i] jOktIV, aiCoX 6v
I
t t?v [j T1gaC')TC aQyuvQov 68&C. i yINQ;
VEVO6tloTaCLti jxvaCl OVa3POVX1
UOLV,
(Call.) Nca. (Soc.) AfJov yaC OTl TrOVTOCatTL6v EOTIV, OTi PItOVYlOuLr TOV
EOEQY?Ea)LVTO'v eu JtCl6VTCLa ?Et0Vl91ElV JTOLE?
avt' U JTOl?LV,0O'?t XCaXOvbOX?E
TO o?qltEOV EvCal, ?E e U oLflCaC TCnUTV IV 0vEQ)E(YEoav &VT' U JTE?lo?Tat'EL&
I I, oil. ?oTL TCaUTCa
O1TWogEXovTca;
13 T 22 Idem Hi. Ma. 282c6-d3: (Soc. on the Seven Sages) TO)V6 jTcaXu)v
EXE?VV
o0vo6g '(oo?EV
JTD'TOT?E&Qy6Qiov tLO96V 3tQaaLoCac 0o66' ?JTL6E?LiLg
JrorioaactO i ?V CTavToaCIToLSav&0V:rcJoti ?aTq WvTOV oo(JciaL' oiiTog ocav

? ?1S xai ?X?EXh?OE
E aCr1Tov a'Qylov ;g 7toXXof3 a4lov E?Tl.
13 T 23 Ibid. 283bl-3: (Soc.) Jrokkoi ouvVoxEl OTL TOV oo006V au&TOvacrOT

' '
ldLXoLrOT6Eoo(LOV EVal OTOVTO 0og E?OTIV CgaQ, Og Cv jTXklToroV&QyUQlto
EQyaoCrrTCal.
13 T 24 Ibid. 284a4-7:
(Soc.) 'O o0v xaLXXko' E?JTriT(dLtvog LJTJrtxnlv
JraQca6tL6vat atv ?v E?TTaClXa
&a' o0x i T 'ETXd8og ldkLOTCa T'LTO xCIL
jTXaoaTCXirFqaTa
aTCL3Cdvo, xaOL 0i
&akXXol V TOUTO
(OJojSoV&0TO;
13 T 25 Idem Laches 183a3-7: on the fact that teachers of fighting in

(Laches
armor avoid Sparta) ?XEVOl lcXtoTa TCOV T'EkXiVW0vojroCdtovotlv ?Iti Trog
ToLouVTOLgXC OTI avL
jTalQ'EXELVO1 IVTI; TLnOEL]9 ELgTaiCTaC XCai jCLa TCOV aXXWo
JTkEoT' Cav ?EYdtOLTO X(nlraTacTC, )OJtn?Q yxaY i TQayO(blag jotIr)g IaQ' fi1tiv
TL('Y09Eg.
13 T 26 Ibid. 187a3-5: (Socrates' advice to engage someone who has proven
teaching qualifications) ?!3'EXE?vovglo0)EVxCatjtiELOWiEv r XdLoaQLv

q S&bQolg i1
x TCOV 15i ?T?CQV Jraibov
C(4)TEQC E?LLJLE1kqNrVCtLXCi T'OV [IETE?oQWV

BLANK: 39
13 T 27 Idem Meno 91b2-5: (Soc.) TOTOVU Toig

TLaQUa tIOGXVOxvoPEvoVg
&dQEtr6i6aoxdkovSg Eva xcai dnorvavcag ca5toUSxolvoig TOVeEXhk
vwv
TO fO(3koio?VcO [avO6vciv, tioOov ToUTOvUTUaIaOCvovg TE xatL JTa9TT'o[EvovUg
Cf. 92a7: ... ot Tot3Tolg 666v'Tg d@Qyiulov T:OVVEov. ..
13 T 28 Idem Prt. 311b3-312a4: (Soc. and Hippocrates) jart nIolTayCoav

vUv ?EJtXIEQELgLEVai, &LQyUQov TEl?V EXElvWO[to06v jtEQ oEC?aroOi, (og JratQ
Tiva c(&)pL6tLEvog xaC Ti yEvrqo6tEvog; ... ca.TQC & 6 6i nQTcTayoQav viv
WalXO6LEVOLEy:O TE Xoal (JIU QYUQLOV EXELVW) Atio06v ETOL[tOL to0iE0[t TEEIV
oJTE oou, Cv PEV ELtxvyrTat Tta l'TEQga XpQlWatcr xaC TO;TOlg JzEi0o4EV aOcTOv,
Ei 8? [tr, xal T'CaT) (iLXcoavJQOoaCVCaXioXOVTs. EL OuV Tlg Ylag JEQl TaCLTa
OviOT o(xS6Qcta ojroiV64ovTatg EQOlTO "EL'JE [1L, C OcOXQaTEg TE xal
'IjT7jrXQaTEs, 0og TLVL
OVTI T(OnQwTco Qygta ?V v0 ??XETEXQ)(fCLaC T?k?EV;" TLavv
oaCi1 a&toxQLvai(CtEO; T'( ovoca akiXXo YE XEyO6[tvov JTEi rnQ@CTayOQov
&xoio(?v; 65otr? tr?Qi ?E6i(ov xtal
aoyaCltaToroLOV jt?Ql 'OtQ@ov rtoLrjTqV, TL
TOtoDtoV t?QinQ@cOTacYQOv a&xouo[EV;--EOloTrV 6Mi TOL6vol[6to'1oi YE, cb
TO?
dC,)XQaCtEg, TOV
ta@V6 EMLL, - .- 'Qg oo(TOlor aQca ?QX6o[iEOC? Ta
TEXkO?VTE?g
XQtiCTCLa;-MktXLOTa.-EL oGv xai TOUTOTig oE JTO(O?QOlTO'"A1OSTg 6 ri dog
TLg YEVY00[EVOg QX JTctoa TOV HQ@oTCtYOactv;"-Kcal 6g EiJTEV
EQOeQL6ocag-r6i 1 yLQ jr? (Valv?Vv TI agQCtg, O)OTE aLTv
xlaCTc)av cr yEVao
Cal-Ei 1v TI Toig EAJ[Qoo(0?V COLXEV,Sr)MOVOTI oo(O)L0TYgyEvrqOo[tEvog.
Cf. 313b5 f.
13 T 29a Ibid. 313c4-dl: (Soc. to Hippoc.) o o(ioTsg TuyXVYX

VOvl Ei[t QOg
&CO
t;g q xLdTq]Xog TOV ayyit, d), ' Wdv ivXi\ TQE4)(ETCa;()aLvETaCLyaCQ ?iEo1yE
TOLo0'r6og 'I.-TQE()ETCa 68, C)cWoxat?s, pvXi T'I;-MaCvQ[aoLV 6irJov, rjv

6' ?y6. XCl 6OJT)g YE [1, O) ETCLi?E,60 00oOiTS g tJaltV)V Ca JTEl(O itCaCaMa]Oq
o01 JTEQ 'Tv TOU O)LaTog
?1L5g, OO@aJTEQ TgQOdlv, 6 ?E4itO6g TE Xal xadrJTqog.
b Ibid. 313dl-314b4: (Soc. to Hippoc.) ol Txa [Cai[Mac a ?eTEQLdYoTEg XCaTr
tCg j6E?15g xoai jcohoOVTETgxcLL xatjrlk?OVTE?g CTOaEd jL0V[OiVTL Ejra;lvoVOaI
EV JravTaCa MIAtOoUIv, TCdXCa 6' Cv TlvEg, c0 aQLIOT, xaC TOJUTcoV aYVOOLEVOV
v OTI XQTOTOV fY JTOVrQOV T06og TV
Jt(jOU(aLO PVUXTpv'cog 6' cuTlog xai ol
WvooU[1?VOOlJTC' aCTlTOV,?IV ]TIg
TVX)S JTEQlTV
iV ZqY av
C Wv.
CLaTQLxog
c Idem Sph. 223c10-224e4: (Stranger to Theaet.)... TO TSj XTYlTLXTSg,
IETSamXTtx)g, &yoQaoTixlqg, 4VUXElaTOQLxfngtE?Qi XkoYov xct
E[ATOQLX)g,
[CaLrlctaTCa dQETig JTOlqTIXOV 6SUTEQOV Cv?Epdvr OOcpiOTXlr. ... .xal TO
XlTY]TLXig CQCa [lEtaCLq3XTTiOV,UyoQaoTix6OV, XCLatTjl]x6 EITE aCiOToJrO)kLXoV,

Cd[tqOT?EQ;)g,OTl?TEQav Yl J?IEQ a TOa [CLT OT[T(OT XOV.t yLvog, dEi 0U
'aoCao1OTC
jrToo?EQEig, q
cpailrV, oo0pIotxiV.
13 T 30 Idem Prt. 357c2-8: O(OTe TOvT' Eo(TLVTO

(Soc.) : 60VYg Yq:TTWEEvat,
&C[a1Oia f [!EyiLTYl, rg nQwoTayoQatg o66 cpfloiv iaCTQOgEivaC xtCi IQ66Ixo g xaC
'IJniTLag' t[lES 6&A6
6 TO\OiEOCT
Cai ako TLT &c[o(iav ELval oiOTEaC)TroLoiTE TOUg
L aQTC
tEITEQOv)g taCL6Cag TLoug TOVOUTV686aLoxdov;g ToUv6E ToUg 0oo0)oTo

40 CLASSICAL
JtEUTE?TE,dOg ob 6bL6axTo OVTog, &XX& X66OEWVOL TO a&,yveiov xal o0

6iSvTEg C
xaxog; jaTTdT?
TOUTOLgO XLat L6GLxa
C 6q1tooia.
13 T 31a Idem Sph. 223a3-b7: (Stranger to Theaet.) T6 6E JyrayyWyXXtovov

lEV 15
(og
QETg EVSxa tLag ottlXicg JotIOl?Evov, jio96v &6 vdoLato
JTQaCTTotEvov, &Qa 0o1 TO'TO TO yvog ?Tc
fTfQ( QOJFSTELT?Valtov OVOdaTl; If
T?XVrlg OiXE?iCTLXtXg, (XCELQ@OTLXJg),
[XTr1TLXg;,] OrlQEVTxrIfg, l;po90rQgag,
[jTE00o6gitLag,] XEQ?Gacig, [rl?FQo900tl]Xfcg,] av0@oo03t!Q(ag, (jtltavo90iQLag),
i6loOTlcacg, [[ttoaeovLxjlg,] votYLLOtaLTorkxflg, 6ooJiCal6?vlUTXlg, vE?)v
nXovoiowv xiat Ev66cov YLYVOAvr1 Q90Qa TQOQTE'TOV, dCg 6 vIv XOyog (tflv
(JU(tica(vEL, oo4laTIxfl.
b Ibid. 231d3 (D.-K. 79.2; II 252.23): (Stranger, re. the sophist) . . . rlOe0
v?co xai jrkovoiov E?itoo00g 0nQEv9ri g.
13 T 32 Ibid. 233b5-6: (Stranger) (paLv6ovoi TE??L [trl6?V ac ahXXov eb6xovv

6ta Tv tdA(lo/i(Ttlotv ELval Q6OVL[LOL, TO
OT TOTO' , oov
XOTO &v TaToLg
TLg X)(CltaTa 66oVug i0O?v v TO'rTCOV
ov aiTCov
acYOtrl]Tg yLyvEJOal.
13 T 33 Ibid. 234a7-9: (Stranger) 'v rTO X4yovTog OTl jr6avTa oi6? xca TaijTa
ETEgov &v 6lbdL?E?V o6iyov xai Ev OXkiyq X6 vqp, Vjjvo JTzab6LavVO[tLOTEOV;
13 T 34 Idem. Tht. 165d5-7: (Soc. to Theaet.) a XXoxCo6v&v ztlXaoTlxo6g
dCvqig tiLoo(xoQog Ev Xkyo;g 016[?Svog, fV(X'i?ji(jToFlirV xaCl alC(OrloV TamoT6v

?9ov, ?t(3a)(v av iSg TO axoO?Lv xai
6oXa4)alv?oaUl xai t;g TolatTag
acioaro?Eg, IXEYXE?V av i?3T)(ov XLa o'ix avLIEiSgJTQVOavadoag TqV JoXkV6Qcaov
oo()iav ovv?J7o6o0lqg &rt' caitov, ov o E T?
XE?(LQ0tEoa1E?vg Xcal ovviTocag
i6r1bav TOT?E E'k6QOV XQgIaTWcov6ocov oo(01 x&xE(vc ?66x?t.
13 T 35 Ibid. 167c7-dl: (Soc. to Theod.) 6 oo(poisg; ToiVg jtal6?vooovgV

o0'TW &vv6tIv vog JTalcatc coy7 v oo0xSg0 TE xaL okkl
iog 0v (Qt]V rT(ov ToLg
JatL6??VOE11V.
13 T 36[Plato] Eryx. 402d4-e3: (Soc.) &a' itoiv TIVEg &avOQojrol OITLVEg

V 3O6UOVOLV
[OlVXoJTx L )]Ov 1 yQ? T.a'n ?T?QaClV TLVa ?EJTLOTirO]V,dlaVTL T'OTOW
o(jioLV a0lTolg Ta ?EjTLTr?sla E?xJTOQovTal, TOUTCOV [lo06V 7TQaTTO'6Ltvol;-ELut
yaQ.--OXO0v OVUTOOL &vC)QWrotL TctrUVTI ?TEjTL
'iir1f Ta
?XxTOQ(';OLVTO av
&avTi TLavTig &aXXTTOEvol, oxIJTQ fltSg TO XQvaiov xal
Enti6Er6la, aVTi
ayvUQLO1v.-4-PTL.-OlXO1UV E'iTEQ TOVTCO?XJTOQiLOVTaLOiL JtQOg TOVY ov
XQe)VTUIL,xav agTo\ Xq0qtlov E?irl JTQg TOyVPov. xcai 70Q T'aQyutQOV TOVTOV
XQot7lOV ?Ca?EV
FV?XaC5 vtal, OTI OLOLT' LE?VaITCO TavayLXacta JTQogTO o)XOa
XnOQgi?EoalO.-OVTOg, E?()[.-OOxovV El?JTEQaUTaI ai ?jLOTtiaL TWOV

JTQo
XQrlOLAOV TO01TO, (aXlivovTactIflaiLV CI
EALTrCMLa XQlgrotoTaoUool L6t TqTV
(ai)Txv actiLcV L6' YVtE? TO1XeQVOlOVTE Xai TOaryUQtov.
PAID LECTURES
Cf. 1 T 5, 5 T 11, 6 T 1, 2, 4, 5, 9 T 1. See also Herodotus' gift: [Plut.] De
malign. Herod. 862a (= Diyllus Athen., FGrHist 73 F 3). Note that Suda J

BLANK: 41
2958Adler: . . .xcai E7xf01rO [6HnoTay6oQa] Aoyog etlao0og is an error for

the epiklesis A6yog (as found in, e.g., Sch. Plat. Resp. 600c).
WRITING
14 T 1 Theopompus, FGrHist 115 F 25 = Phot. Bibl. 176, p. 120b30: . . .
'Iooxd6Trlv 'V 6t' dnoQLcv (Liov xcai Eo6ExTrv lco0o0 k6yoUg y96qtPEv xcat
oo(plaq)OTELV, EXJaTl6CUOvVTca TO'cS vEoug xWx?I0EV XaQJTOV'Uvovg Tag
14 T 2 Xenoph. Cyn. 13.8 f.: oil oopLTioT 6' e T T eajrTcaxv ?hyouol xail
yQacpovolv EJT T eaUUTlWv x
XEQ6E CLai
o16&va o06?Ev w(pEkOVoLV. . .Ot EWVyaQ
JrTo(oiouV
opqtLoTOTai xca VEOV; 0tlQY0VTcal, 01 6E CplXoOOCpol JtolT XOLVOiXca
cpiXoL' 'o)(tg 6e c(v6?QvOVi5TE TlPotLV o{5T? 'tTL[6ouotL.
BARBERSHOP
15 T 1 Eupolis Marikas, fr. 180 Kock (= Sch. Plat. Phd. 60b):
xai n6kk' eitacov ev TOlOLXOVQEiOLg ;?yo
&To6twgxa0(Coov, xo06e YLYVVOXEJLV boxCOv.
15 T 2 Plato Comicus Sph., fr. 135 Kock (= Sch. Aristoph. Av. 299):
TO Stro@y(lov XOVQElOV, EXOlOTOVTyog;.
AGORA
16 T 1Ameipsias, Apokottab., fr. 1Kock (= Athen. 7.307e):
(A.) Ey;( 6' itLv tQetQatoo[at

EL; Trv aYOQav eQYOV okal3v. (B.) 1TT6V Y' &v ov
vrflOTi xac06ajE xEoTQecg axokoveU l;o0Sg eoi(.
16 T 2 Eupolis Parasiti, fr. 159 Kock (= Athen. 6.236e):
5 iL[t(Tiw 6ebFol 6bt' EiTOV XCtQ(LETETOVTO,

olv ?w[tcaXkLatc0VwVfEL\iOa&EQov EhEkaVVOw
Eig ayoQav. ?XEI 6' enTELbsVXCtTi6() TLV'cv6QaC
fXie0ov, JkXoVTOvVTr 6', Ci09g JtE?QTOOTOV iF(Al.
xav Tl rtXrB Xywovo6 jxko'JTCta, jTvv TOOT'?rJtlV(d,
xoal xlaTUTTXlTTO[al boxwv TOLOIlk6yOLt1 XCo(Qv.
EtT' EJI 6EljTVOV gQX;6Eo0' V6
Xtkkvbig kkog fit6jv
Viacxv ?iJ'di&k6pv)ov, ov 6l Xa(QLEVTc(a
JTOUx
TOv xokaxo' ei000og EyELV, hQU1aE?.
'XCPE@QTatL
16 T 3a Plato Apol. 17c7: . .. . ev &yo0Qa ?JT T(i)V TQcgaxToV, 'va 0 v nrokkXoi
axrx6oaot [F?to0, sc.], xcial&ko0. ..
b D. L. 2.21 (ex Demetrio Byzantino): .. . . Td 91x cpqLkoooaqcpv rril TET6)
EQycoTorQLcOV xca EV Tr ayoQ [TOV wXQgdTrlv, sc..

42 CLASSICAL
c Xenoph. Mem. 1.1.10: ?Xcv6Og [i.e., Soc.] yE &sdLv

'AXX&r Iiv qv ?v TO
(paveC)' jtQO'TE yaEQ Eg
Ti tEQljdtZTovoV
xal T& y4tvdoitla Ct?E xat 3TXr.6oaorig
atyoag ?xEl CpcaveO5gfly, xai TO XOLJTOV &aet Trg [lQ(aCg \V OYOV jtXEiToIg
Ukko ovL
avev?oaol.
Cf. 8 T 7 on Hippias.
DINNERS and PARASITISM

17 T la Athen. 12.536f-37c (facts about Callias taken from Heraclides Ponti
cus, On Pleasure [fr. 58.28 Wehrli2]): TOUTCoVoVV T(OV xgrlT6rov KoaXXiao
XUgjoQ yEv6[oEvog xal JQo6; il6ovrv tl)w(og-T-IroLo yaQ oi xokXtxESg T(
7Xi0oS 0oix ETaLQC0v J?QiL ca1tov iocav, roiactg 6E Caj6tvaCg o0X rtEsQ?gCO
'xEvoo--aXX ?TGTOOOUTOVatTOV JT?Ql?OTTl]C 6 JEQI 6jOVlV 3iog
6O ELSg oJrTE
?TdTYQG6Lov (3CaQQ(Stov LcraTEXrevilvayx6ao0rI x Ta (V avayxaic(v TOV xa0'
'l@Qctv E?ver g yEvo6[tvog TOYV (ov ET?E?'UTTj1oV.
bi Max.
Tyr. 20.7 (= Eupolis Parasiti, p. I 296 Kock): 'AkXX Kctkiav K?v cv
A lovv(oiLog ?XWcOE' lt EiUro Xlt , iLLdC)TYV av6oa ?V OVCTIUoo(ol
. . .
XOkaX?EvO6[VOV
bii Eupolis Parasiti, fr. 149 Kock (= Pollux 9.59; Sch. Lucian. V 179.9):
(A.) 6?8Ejvov 09g C?xaTOv boQaXdag;. (B.) ibol.

(A.) oivov 09?g ETEcav [tvUv.
biii Ibid., fr. 150 Kock (= Athen. 7.328b):
6QactyXIv cxaTOv iXOQug?dVr[tLal [ovov

OXTrc)kaPaxag, xQUo60ogQV; 6? 66?xa.
biv Ibid., fr. 161 Kock (= Athen.

7.286b):
'
Jtrap TC6 KauXX(ci CokI 09vqnr6ia,
iva JTaQa [?V XcQcaPol XaOi PaTi6?s xcai XaycL ,
xai yUvvoalx?g E?itTo6S.
Ibid., fr. 162 Kock

by (= Plut. Maxime cum princip. philos. diss. 778e):
ao(JEQ oUv TOiU;KatXXov xtWoi)6ovgLvoug x6ocaxacg i?YVoLV
0
of JQ 1)68? o(i6rlog
O6O? Xotkx6Og CatE?lyE?
t qLolTv
(PO ?J; 6?EL7VOV
xatcxT TO EijToXtv.
bvi Ibid., fr. 163 Kock (=Athen. 14.646f):
6g XaQLTcov P?V 06?1,

xctXkatibastg ail,
pO
orloc(bi6ag 8? X?;?1
[frlta 6& XQ?F,[t1T?T(Xl.

BLANK:
bvii Ibid., fr. 172 Kock (= Athen. 3.100b): xolklobai t(v ... EiroXlg Toog
xotaxag Ev T4 6tow[tUap
ov cqatUTL oirTto xXvlxE.
Cf. 1 T 6b (= fr. 146ab), 16 T 2 (= fr. 159).
17 T 2a Eupolis Caprae, fr. 1Kock (= Erotian. 121Nachmann):
>g & a)TiV

JOtOT' fl xacr[l Tgl, ?t0oCg
?Q?lr' Jol) [Ol o?XdlX' YV T' 161 UXOV
X?X(S;E?Tct (pQP0El TE JTQOgTOV litrOkOV.
b Ibid., fr. 5 Kock (= Photius Lex. ?ipr]To):
Xali T1g koia6og' EVEtl 6' ?8'proiL TlVEg.
c Ibid., fr. 14 Kock (= Plut. Quaest. conv. 4.662d-e):
Poxoie?0' ViXrg ajT6 j7avToTJrba g, ?XaTlqg jTQLvoVXO[aSQOV TE

JTTOQ0oUga Xotkog CaxoTQyoyaotl, xacl JQOSgToJTOLOlv ET'akka,
XVTIOOV T'16i oCqxxov 0&)6n1 xai o[iLXkaxa Tv jToXkVpVuXov,
XOTlVOV OxiVOV
XVO, ? cXxtav
, ,
QxLvV, 6aav O, XITTOV,
'QixrTV,
6ig[toaXov.0dtvov, qcp6[ov, &av0eQixov,,xlpo(v0 ,
[ptov, 9a, Qpav.
On the luxury of the sophists' own haunts, cf. Eupolis Astrateut., fr. 32 Kock
(= D.L. 3.7): ev oxxi(otL 6G6loLotlv 'Axa6[iov 0eoi, and Antiphanes
Cleoph., fr. 122 Kock (= Athen. 3.98f): . . . ev TXO
Avxecw i?Tae ooqcLoTCOV,vq
Aia / kEJATTCV, &aoiTo, (JTxi(VY . . .
17 T 3a Plato Comicus Sph., fr. 137 Kock (= Athen. 7.312b):
xav 1qyaogS x, XxVavELO?yX? g.

b Ibid. fr. 144 (= Athen. 10.422f): 6?6aJrvavaL.
Cf. perhaps Zonaras 1555 (= Plato Comicus Soph., fr. 147 Kock): tXkaioiov
?6og [?TQOV 1 f# ?v TgTQaYOWvoTcOVOT@QaUTLOT V TLaig, which might be viewed
in the light of the "chorus" formation of Protagoras' pupils in Plato Prt. 315a
b.
EROS
18 T 1 Alciphro 1.34.4-7:
(Thais writes to Euthydemus) o'L?i 6iE 8LaCQ?LV
TLcaiQg ocpIOTriV; TOOOUTOV LoCog Ooov O0 6laX T)V a)TWVv ?XaT?'QOL
tELOo1OLV,?EJTEiVY? &[tqOTC?QOL T?'okg EQO6xLTOLL TO Xkal[v.
18 T 2 Xenoph. Symp. 4.62 (84 A 4a; II 309.30-32); (Antisthenes to Soc.)

Oiba [v, ?cpqr,0E KalXX(v TOVTOVL
3TQoaywyto T oopT
c oavTa t0 figo6Six, 6T?
?i)cQag toUTOV iv (pitooocp(cag EQo)VTca, EXELVOV6? XQ[R( TOd' v 6EOCEVo' oi6a
& e 'InJTlix TO) 'HkEiq), JraQt' 0 o X3c
toog x TO [t rOVLXOV ?[COa?v & O' ' oU 6&
xai ?QW)TLXWTEQOgy?E?VT]TLa 6tL T
T6 0 TL a Xv xaov 1i61 6?r1MoTE
?vcayxog; 6 qirov xai V IOv
ro6g ?? ?jTaLoLVJ
?JTLkavOavCoai. 'HQaxk?dT1rv
~?vov EJ?l IX??ltO(XlOag ?JTL0V[tlV a(TO1, OVvocTrloag [OL abOTOv.

44 CLASSICAL
18 T 3 Plato Euthyd. 303b5: . .. o Tzo EE6vGr(tov cQaota( . . . (cf. 273a2

6).
18 T 4 IdemMeno 70a5-b5 (82 A 19; II 276.21 ff.): (Soc. toMeno) . .. .
TOV [iV OecTTaXol cO66xtiOi oavCV TOlg 'EXXlkol xcQal 'eaOcv ovTo tep'
LrUtLXfn re xal vUv 6&, (bg 6tOL 6OOXe[,xcl 6CmTooCpLa,xacl GO(X XLoTa
rkXou.T,
o TOooV ov ct
aiQov 'AQioTi(TTov
T troXirTacAaolcaiol. Torov 6t iALV aciTlO65
?CoTt roQy10og' atPLXoEvoC cTV
YaQ EigS rLXv
JtO ETQaag Elti OCpiLa Elk(cPEV
'AXeviyaMv T1 ToUg5jQTc.TOVg, ()v 6 o05 cEQaJc g Eoalv 'AQ(iclJtrrro, xalc TOV
akWcv ?OTTaXCLv.
Cf. Plato Sph. 222d7-223a, where Plato distinguishes two forms of

i6lO0qgCevUTLX , the one tLOcaQaivTLXO6v,which includes sophistic, the other
which includes #}TiOVegQoTWViov
6(oQocOQXO6V, Qa.
SOCRATES
19 T 1 Aelian Var. hist. 9.29: t
'EopQrf; oviorlS jaQra ro 'A0rlvaciol
lo0)LlOTailoaTo <6> 'AkxlxSt6rbg&6Qca Jtoroka T [E.caL T ) Wcox0CTEl. Tr5 ovV
c.av0(iJrnT xoaTatrkaceiaoY xal
TOyv CoxWaTrlv kapElv ctrTa atolarlsg, 6 6e
(prl' "&aXXaxai [tsgL5T CpltXoTll[iactT TOO 'AkXtlLa66oU jtraQctacart6cs0U, P)
ka?eiv Ta jT?cp,0?VITT avT1(pLCOTlk']oCllaE?voL." Ej?l 6e TlSgECP] JQO aci)o O6TL
piyca e (JTv v iOuVtliei TLg TOUTWOYV TVXELV,6 6? "&aXka Etl6V eonC Ti6 of6&
JiML0viv r\iv &aX v."
Cf. Stobaeus 3.61, 17.17; Gnomol. Vat. 407.

19 T 2 Ibid. 10.14: XcoxQrTng 2kcy? v O6T
Ti aQyia a6bCkCp Tg5 kXe0eQictag ?CTl.
xai ?2eyev &v6bQeoT&Tovgxai
AcaT@rQlOv eXedv0cEQlaTovug'Iv6oivg xai
'
HQoc(ag, aq0poTcQoug 6&\05o XQrl(laTLoGAv aQyoTaTOuS elvaC .Q@yag 6e xcal
Auvoi95 giQycaTlXOTacT'oV, 6ovueV?ltv 6&.
19 T 3 D.L. 2.20: xai ya? :TQn'og, 6;5 4)rlol cpa3QoYQvog V nalvTo6atrl

ioTOQia(FHG iii, 583), [ter&TO1 act0rlToi
Aia)(vov e6i6la'
rlTOQ?UelV ycEl
6e Touro xcaL 'Ibo1Ieve5g ev ITCO
IEQl TOV 20wxQaCTrixv (FGRHist 338 F 16). xct
jTN)Tog teQl (3iou bteXe0r] xai jr3a T
oTo05 l4Xoo6cpCov xaTaCiXaCo0iel5 tCTEXEta.
)rloi 6' catov 'AiLToT6evog 6 XTLvOa6Qov (Wehrli ii, fr. 59) xacL
XQr1laTiLrcaoacL. TlOeVTa YO0v TO (ac)XXi6Evov xeQta &0aQo(iEl' ELT'
avaXoavcTavT rXiv TLOevaL.
19 T 4a Ibid. 2.24 f.: AiTdQxr1Tg Te Xvxaci oeAv6o. xcai ToTE 'AAXxil366ov, xadO
)cprot lnaci(Xl r v T ep66a06C TYOV 'YjotvrqlJtTcWV (FHG iii. 521), 6L66VTo5
CalrC XO)CQ(av tceydlXfv Tva Oixo6oqOlTaL oixiacv fxIval, "xal ei O6YrlondTOrwv
6El xOal 3 LQoCaV CtOL e66oVg 'Iv' :acUTCt OroNt(aQTa jT
xoloclitalrV,
xaTUayXaWcTog av qv Xkacf3O." arok.XLgXS 6' &coQcv ei5 ra rkJT0] TCOV
tljTQaoXxop?vc)v EXye JTQog5aoL'Tv, "JT6ocv EyC7 XQeLiav OVx EXo). xcai
ouveXe; xeTvacv &cq0CeyEyTo TaL iatc3a (Kock ii. 512).

BLANK: 45
t&6' &QYVU QT'

o[
EoTLeV1i TE roQcjQaC
Eg TorgSTQcayPoio XQolCt obx ;gTOV(3iov.
taSCQE(O6vTloa 6e xcal 'AQXEkdoVUTO3Maxeb6vog xcal >x6orca TOUKQavovov

xal EtQvk6XoU To0AaQltooaiov, Evog
7TQOo?
TTEXqG[aLTCa oCITiOV
JTcQ' fLJTE
ao
rTaQ' caTOi'g reXk)v. og 1T
eriTaxr6; v6niavV bCi cV OUTO dboe rToadxt
ov
'AiqjvotI, XOLMV yEvojuvCOv OVO ox
O6 EV6OrO0.
b Ibid. 2.74:
Qog6 TOv caITLTc(evov O6Tl CoxQdTov; IarT0rmg Ov laQyUQLov
kact3dve, "xaci
Pdaac,"Eare [6 'AQoiJTlJro;, sc.]' "xal
Ci Q coxcGTq1g,
j3TIEtOVTov acTil TLVO)VXcal ( TOV Xal OlV, o;iya cIat13vcov tC ,oir
&Tr3E[eev' ELX?E YQ TaOLtiaC TOUig JQITOVS 'ArlvoaL(ov, ?y7 68' Ehi)TUiXi'6v
QOvYTov."
a&Qyv
c Ibid. 2.80:
E? 6Oi[k(ag catit [Tc 'AQLOTiJTnTc,sc.] XQ'caTLioai?iVp cprloi
YCox dT'rg, "jr6Ov aol Toocaira;" xca 6g, "60Ev 001 TCaOXiyaC."
19 T 5 Ibid. 2.27: 'Hv 8' ixavog6 xCi TOWvax(orTVTOV aWTOV rrt?EQOQdv.xai

oE?iVEVTO ?il Or TEirT??ei, tao06v Te o v6?va
?LoEnoQardcto. xal kE?Y?V
ibr6loTac?olOov qxtlaOta Oov U Qoo6?lo0ai' xcal i]6boTa Lvcov YfxlOTa TO [
jtcaQOv JoOTOV aCLVC?V?LV'Xal ?aXictOTC 6?6)V
?6vog 0 77yLCT vral 0Eov. TOVTO6'
?V?EjTa xcal racCa TCo xiycp6ojio0C)v XaOtl3v, di XCavOdvvotLv ?aTvroUg S' ) v
oxcOlTTOVOLV?IalVOOvT?cg aci)T. 'AQlOTOOxvrlg K\v o'iog; (Nubes 412-17)'
6) mSrj;g
teiY6kQq CC jir 6xai(we
c@j~ ELZ0tl0 Gg oo4(Loag
tEya~kqg e:ivyiruoci GO L dvOgjo Mge GxalwS
()g 08t6ai(tOv TaCQ''A0qvaioLt xatl Toi[ "ET loi 6dL?tg;.
y?Q [VRi[oV Xcal (p)ovTL0'og, XCai TO
El Y TcO
TaialcTQOV ?V?(TLV
?v TfIYvChUr,XOT?E
TItXdIiv?iS oi0' aOTOb;
oiTE (3Ca6i(;cov,
OiUTeQLyW)VcXOEL XCav, iUT'&QL(Tcov ?ELtvi[t6Sg,
otvov T''djt)XE
xd'6&ro(aoYCtg xCal TO)Vfk)cov &voIrTO@v.
'AEti(iPag 6' ?V TQIPCovL(Kock i. 672) tnaQrdyov aciov (lOiv oUVcog
C)xQcaTEgCvb6QOv (3XkTLoT'6XiYov, tokXX 6E? [aTaciOTa', fiX?l;

xal (a STQog [tSdg. xaCQTEQLx6 y' e?. J;60Ev v ooL XkXai[vCYEVOLTO;
B. TOVUTTO xaxov T:OVoxVTOTO'6IoV XCT:'?m@?eQEt V YEYETvrTt.
A. oS'tog P?EVTOlJTE1Lv) OV'TCo O0rTOjTOT'ETX] xoXax?IoaT .
6' caiTov
TOOJTO TO OtETQOATTXO6V xCal e?yaX06(()Qo ?}Q[Uaiv?ExCal
'AQLOTOxVlqg ?CYOv OVi'co; (Nubes 362 ff.).
6OTt QEV0VEl T' ?V TaioLV 66oig, XCal TOd)06a(k\) 3raQaCk3d?lgt;,

og xaxa jtoXk' dv?X?l, xa&v
xcvvJ8rlTzo V
l#v (JEl ovoTQoo0(tg.
xaiTol EVLOTE TAQO; ToUg xCalQoiSg CQ[to'TTO4t?vog xal ka[crdr \l[iMxeTO
xaoadxi?Q v TcOFIhdrovog zCutoo(ic (174a) jrTa' 'Ayd0ova paSbicov.
19 T 6a Seneca De ben. 1.8.1: Socrati cum multa pro suis quisque facultatibus
offerrent,Aeschines, pauper auditor: "Nihil,;' inquit, "dignum te, quod dare tibi
possim, invenio et hoc uno modo pauperem esse me sentio. Itaque dono tibi,

46 CLASSICAL
quod unum habeo, me ipsum.Hoc munus rogo, qualecumque est, boni consulas
cogitesque alios, cum multum tibi darent, plus sibi reliquisse." Cui Socrates.
"Quidni tu," inquit, "magnummunus mihi dederis, nisi forte teparvo aestimas?
Habebo itaque curae, ut temeliorem tibi reddam, quam accepi. "Vicit Aeschines
hoc munere Alcibiadis parem divitiis animum et omnem iuvenum opulentorum
munificentiam.
b D.L. 2.34.
19 T 7a Aristoph. Nub. 98: (Streps. to Pheid.)

OV1TOt i&aoxoUo', aQyQUlov yV TiL 6160 ...
b Ibid. 245: (Streps. to Soc.)

... t. .[LO 6' OVTLV' av
[t'
3TQdtT1 CotOlcaCi ool XCaTaCiOCLVTOVU9Oeug.
c Ibid. 876: (Soc.)
xaicTol 7 TaXkavTOV TOuT' E?aC0OVYtEQPf3oXg.
d Ibid. 1146: (Streps. to Soc.)

.. . TOOVL JTQTOV WkaE'
o.
X/O? yaQ JtLOaw4iUc?tLVTL TOY
86I6dxaXov.
19 T 8 Eupolis, fr. 352 Kock (=Olympiod. in Plat. Phaedrum 65 Heind.):
[I(oO)&6 xai TOyVwoXQ TrqV, TOV JTTOXOV

&6oXOXqrV,
6g TaXX(ta WV ?tE(PQOVTLXEV,
O6r66v E&xaTactqayELv EXoL TOlTOV xaxTrlTWXErV.
Cf. Procl. in Plat. Parm. III 656.16 Cous. and Aristoph., fr. 506 Kassel-Austin
= 490 Kock.
19 T 9a Aristoph. Nub. 179:

ex Tng JTkaXcioTQag OoitaTLov OqpEieXTo
b Eupolis, fr. 361 Kock (=Sch. Aristoph. Nub. 96 and 179);
&6?a6E[vog6E 1W0XQaXTlg TTIVE1JTI6E1LV

t5og TtV VQCtav, OLVOXOlYV{EXEsEpv.
ETYlOlX6@OQOv
19 T 10 Quintil. Inst. orat. 12.7.9: At si res familiaris amplius aliquid ad usus

necessarios exiget, secundum omnium sapientium leges patietur sibi gratiam re
ferri, cum et Socrati conlatum sit ad victum et Zenon Cleanthes Chrysippus

mercedes a discipulis acceptaverint.
19 T 11 Xenoph. Apol. 16: TiVI Vv yatQ ELroTioaoe 'iTTov ?ofO 6ovkXruovTa
Tcac TOt oc6ataTo ErTOvuialg; T'iva &S av0Oee@Jov ?XeVe0QL)TEQOV, 65g jrt'
OfIEv6og OVT?E680QC OvuTE I(aOOv 6?xotCal;

BLANK: 47
19 T 12 Ibid. 6e TLcqploo0ev aiLTov

17: Exeivou Cvalc, TOV 7cvTCag ei6?vaCXOTL
E7y) fTXLOT'av EXOIl XQarta
aIT dVTL6L66vOtL,i6[t0g 7roXoVig; lROuV?lv E[tOi TL
6CoQE[oOaL; TO 6' ?A? Ev gtr6'
6 1cp' Eivog .c[TTEIoCaO
r E'flYEYCg, ftoi 6E
jroUo;g 6OoXoyeiv XadQTaSgoq0e(tv;
19 T 13 Ibid. 26: re?Qgy:Tovv 6e TOUg eoiL

6Olct yovovg ajQoLXa 6L6JaaxOv
OTLil
e6V6uvav aOyaC6v.
19 T 14 Idem Mem. 1.2.5 ff.: akk' o- iv OQuarTtXO6;Y o6 l6E a&kaOVLXO'gqi

OUT' &aAMJEXO6v ou0' Tob6?oaE olrO T c a&Xk 6LOai . o ogiv 06'
E@aQolX)(QrlATOVgS y ToSg ouvVOVTocag tOEl. TOWV
y Wv yCQ &CXovEltOuctcLV
EjaoUE, To;g 6' EacrTOv EjTL0VuouvTUag o01 ExjltaTTeTo XQgl[toaT. TOVITOu6'
?
&aj;6XiEvog lVOR6[aLV ?kEvO?EQig 6T
lTCEk.?[iLoaL'
TolgI ka&tc3avovTac Trg
o6[tlac; (ltBo0v aVV6Qaro6lotTag EacVTdv arTEdXECl 6iLt TO &vayxcaov aM)TOLC
Lcval 6lacXyFc0al otaQ'Jv [av] Xd(otLE TOVY RLOO6. OavaCtCe 8' Ei TglS&QETrv
EcayyEkkXXoEvoC a&QylQLOV TQaTTOTO Xt al VOidOI TO[(EYLC?TOV XEgQ60o eiLV
ti'kov ayao?tv XTlqod[etvo,, aXXa ( Xvo xak xayag
oiOOTO O[t 6 YEVOIEvoS oL TO)
T I?YLTr a eetQyETqlOCaVTl Ml] Trlv taYiCOTrlv )(XQLV E{OL. oxQaTnrl 6&
o'06evl JTdoTOTETOOYUTOV Oi6eV, 6&
rTioTE1EJ TOV oVOVTOVv
rn?lyylkaTLo[Civ
ECauTC ToiU aJiUo6actaEvoVg &zeQ aOTO;6 ?6ox(tat?v deg TOy jTCavTa(3iov EaUvT)
o
TE xcal a&kXl Xol Ugi yocL aOoYC g oEoacaL.
19 T 15a Ibid. 1.2.60: qv xcal 6Yr]LOTL'x6 xai (plAv0@Q6

wpaveQog wog 6v,
EXELvog yQQ oXXo/ig ?jrOvUlVA]Tag Xaci aoTOvS xaciC voVug XaC3ibv o066vct
Jt)TOTE [1(To06v Trgi ovvouo(Latg nelad'aTO, akk&a nrtaov acp06vcog ?'TrQX?l TOOV
ECaVTOU .
b Ibid. 1.1.10: xcali EXYyE&iv dog TO xOkU, TOLg6e foVkXodvolg Eriv acxovElv.
Cf. Dio 54.2-3 Bude, Liban. Decl. 2.1.4.
19 T 16 Ibid. 1.6.1-5 (87 A 3; II 335.17-336.1): "Atiov 6' aoTiou xai C& Qog
'AVTllq(VTXa TOv ooq)tOlTrV 6teXX0q[U] t CacQakXlrlv. 6 YOQ 'AvTLItXv JTOTE
pouvk6otvog TOVUgouVvoa(JLaag 10Ot
caio aQek oiaOL aQooeXOCbv Ty) 1ox0Q&TEl
jTaQovTmov aCloWv XeSee T6Te' '2Q LxQatTegS, O/ ) C[ V ()[t]YV TOMg
q(jkooo0ovvTLaog E6alO[(ov?oT'?Qov XQ]VGal yiyvE(oOal' a 6 EAOI 6oxCie
ca
TdvaUvTia lg] (tlkXoooqi o.okgrvxval.
-fg s yoiv ocog ;g o6' &v Eig
6o0hog n56 6eo't6rn6 6LaTc'rd)t?vog [teivSEte' oiLTr TE oJLT'rxal jroTL MviYEtg Tr
L EOV a[tj
(awvkXoTaT, xaci LlUTov t ob [Povov (aWvkov, XkkC TOctlTO 0QEoug TE
xcal XE)(?Lpvog, &vUJt668TO6g TE xali aXiTcov 6CaTeX[g. xali B/Iv XQltaTd( ye o0
Xac.3[veLg, C Xal xrT4ogvovg (O)Qatv?E Xoal XEXTY1i[VOVg EkEVOEQLO)TeQOVTE
xal ,. ei ol
xal TWV&XXWcviQYOV0 616a0xkXool Iog
6ilov JTOLET?l oi'v 6oate
g
[La9OYTdr [tL[r]TOg ECUUTcov aTo6eLXVUovolv, OUTic XUal 0U To'g ovvVOVTr ;
6tcarioeLg, v6[1 CxaLxo6caL1oviag; 6L86doxaXkog ei[a. xal 6 xCXQatTrlg JTQO
TalrTa ?TU?E'
AoxEi;go101, AvtlXv
'AVT, Rq,nE o'kr Tva e Co1 & gtf;v,
(OTE reT}aElOtgcLOE [cUkov anooave?v av ?XEo0Oaalr ?fv }y)E 'E[O.
orEQ ov

48 CLASSICALANTIQUITY Volume 4/No. 1/April 1985
IJTLox?(XE?tEOa TI Xa?jtr6v ,o0qGoatL TO1 4Wto` i(oV. JrTeQov Tt TO1; ~PV

kaC[3dvoivov &QyuQIov &vayxa&6v ?JTIV &TxQyd6?o0a0 TOOTOgpEJ'&dv lio0O6v
kXdpcOtV, eotl e
[t&r avaxyxni 68Lt?ycxoY o J av
kactL3dVOVTLOVOX i po:Xwoltat;
i
19 T 17 Ibid. 1.6.11-14 (87 A3; II 336.4-12): HnkLv e JTOTE6 'AVTlKXOV

2wcoxQdT?ee El V Q ' TO(I oE 6(xaov
6(XLakEy6O?vog T 2OXQat?e, g?7c liV
VO[tIi?, OOOV & o06 OJTTOVV 6OXEI & FtOL XMLatog
[4OLxal TO1TO
?
O'eo lYUVOJXE?IV
t??Ooxrv'
votz)c0, oo(lx6v 8E/ 086' JTCOO'TLOfV' 8OXe;ig 68 acdog
o
o0)evac yOVv Ti ojvovoviahc aCyUQLov tQaCTTri.xaiLTOL TO YE iLtATOV f TIV
oixiacv ] aU.Xo Tl W&Vx?X'TTpoa voi ,oyvaQYgl6OV o CLtlOVs?val oV?vt av iL OTt
jtQotxac 6oLqg, akk' 01)' E?XaTTov TIg &alag Xafkbv. qXkov &I] OTt ?E xalt TIv
o(VOV(LcaV ()OV TiV0og a&(Cv ELVal, xcal TacTqg av oOx E?aTTOv Tfrg &ctag
&aylOLov ExQgdTTOv. 8(xatog [v orv av E?lqg, OTL obx ?'aJaTag ?JTri
jTX?ov?ELa, oo4Xg 6? o)x av, [t6?v60g yE atlaC ?EJoTc'1a(vog. 6 be O)XQUaT)tg
JTI0g TaJTa ?lt?V' 'Q 'AVTI(XiIV, yJaQ' #ftiV VOtI?ETal Tr'V6'Oav xat TIV oFo(uav
6Oto/Lg ;?V xaX6v, 6a[to(og 8e alcoxQv 6IaTl?oaOM Evcal. Trv TE?yQ 6WQav ?av
TI; TO aIov ;?av &6
Lgv ay@UQ(o'i 7tarX POouXo!'vO, jT6QVoV jTooxaXkofoLV,
ov av
Tig, yv8 xaXov TE x&yaO6v ?Qgao/rv ovTa, TOVTOV()lXoV o?aV1'T(O
jtOItalT,
o()4gQOVa VO[IlO(?V' xac
T/iV oo(4(iav oaJCLVTcogTovg [Wv aLy/vQoLV TO)
pofUkO ?V(o M'cokoVvTag oo(iodLg [aJ)?gs JrOevovg] yJToxaCko0Vov,6oTtg ; 6v
av yv? ?(vd 6ovrt 6L6&d oxTv 0 (
Tl aV E)] dCyaCov (()iV xJTOLiLTCa, TOVJTOV
a TO)xaWo jtoXLT jTooXEI, TaVTa JTOIIV. ??yo (' OVv xai
VO[l:o?tV, x?yaco0
'tib' xv
XVVl
aTog, do 'AVTI4X)V, ()ojT?Q
.dXog T;tg ] dyae006 vLO f6ETat.
QV0
OUTO) xacl T:L ickov i(oiacti ((Xkoig &yacOoig, xai ?av Tl ?Xo a&ya96v,
66iaoxco, xal akolg o TVVLTj1tL jTCaQ')WV vvfyaO(a do(q)XfiEo?ocla Tl aTO'o'g
tAg d&rjv' xaM To;g OqacVQOVg;TODV JTraXkal oJ4XV &V6Q(gV, o0g EXEIVOL
XaTCkXijov ?Cv li[Xiotg ygQdpaVTEg, dVE?klTT(OV xol\T o v oi;g q(|koig
xaL
6bL'QXO[aiCL, av TL6gO(0)?v 7ya06v EXkEy6?[taO' X
xai yca VOt(liopEv XEg6o,.
?dv XkkXolg ()Lkoi yLyv)tE0c9a.
19 T 18 Idem Oec. 2.8: otL [LWV,

(Soc.) ?E TI xa CL QooG6YOE?lV,ol6' OTI xai
xaci
&o (i.e., Critobulus) yiyvWCoxE?g (og E?iLv ot xal ?RaQX?EClavaCdv oV ejF dvv
LutxQ jtOQLgoavT?gxaTaxkJio?iEv av &cpOovcia TIv ?;nV 6(atiaV.
19 T 19 Plato Apol. 19d8 ff.: . .. o06E 7' E? Tlvog XY]XOCaT?d)gyWo jati6?ME61v

EjRXELQ) dVOQVj XaToUg XQL
)(CaTCT taQCoTTO[aC,(O06 TOUTOaX)q0?g.
19 T 20 Ibid. 23b7-cl: t?v TE?Vla [VQla ELti i&d

,TIV TOV 0oov XaTQELCav.
19 T 21 Ibid. 31b5-c3: xa Etl f'EV TI &Ro TOVT0OV XJTX(avov xacl ito6YV

kaXL[VWV TCaV'Ta jratC?X?Ek?VO[]V, ELXo v TV(X
XV vv
&V O
6TeQ? & xai
k6yov'
OTI ol xaTr]yoQOL TCkta
c&1TOL k CvaCLoXVVTwojgoUTcO xaLTYyoQoOvTEg TOUTO
CavTa
7E oiX olo0 TE??EVOVTO Wdg Et(0
JaTaCoQ6CXiEVOLdtaQTUvQa,
JTCCava0CLa7XVTJqoaLt
JTOT:TivCLfl ?jgaTQCd[tqvflt JO6V fl ]Tro. lXCaVOVydQ, OLLaL, E?y JtaC?QXO)(Ia
TO[v QTvQCa0)g XtkqNflky o, ThV JT?viaV.

BLANK: Socratics vs Sophists on Payment for Teaching 49
19 T 22 Ibid. 33a5-b3: o6Evtl jrCOJTOTEEqp06vroat, o06& Xqlt)(ala Rv

aot4dvowv 6tlatyo[alt, &ckk' 6ooW(o; xcai JTkôviLOxal JTVqtTLJTaCQEX)(E}[aVTOV
EQ@ICtV, Xat ?alV TL5[3OVXlqTta &ajOXQLVa6tE[VO; V
aXOlUELV a)v XYO).
19 T 23a Ibid. 37c4: ov yatQ oTilFiot Xriuta oT 60Ev eXTE-Loo) [sc., a fine].
b Ibid. 38b4: ioco 6w'av 6bvct(atlv ?XTE?oui
c 6liv rtOV (Iv&vaQyvQtov.
19 T 24 Idem La. 186c2-8 (Soc.): c&kWaTOLT;AV (JooPLTULg ovx EX(O

TClkEEV
iiO0o?I; . . .
19 T 25 Idem Resp. 338b5-7 (Soc. to Thrasym.): . . . iLo6E O cp ;g XdQLV

EXTlVEiv, IE6qfl' EXTIV(O y?gQ 6rOTV ctU[cal. 6VvaCtcl 6& EJalvELv JOYOV
Xflrq[ATa yUQ o)x EXO).
19 T 26 P. Hibeh 182 (first half 3 cent. A.D.: E.G. Turner, "Life and Apoph
thegms of Socrates," The Hibeh Papyri II [London 1955] 26-40) seems to
contain (cols IV-VIII) Socrates' thoughts on the question of whether taking
money would
allow him X'Ekv0eo0g flv cTdV?a ii njtor6vog; 6LOiTcrOca,. Unfortu
nately, the precise nature of Socrates' remarks cannot be reconstructed. They
seem to go rather to the nature and uses of wealth than to the precise issue of
payment for teaching. See the edition and commentary in I. Gallo, Frammenti
Biografici da Papiri. II: La biografia deifilosofi (Roma 1980) 186-90, 205-11.


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Socratics versus Sophists on Payment for Teaching

Author(s): David L. Blank

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SocraticsVersus Sophists on Payment for

THE ATTITUDES OF ancient philosophers toward making a living and in

? 1985 BY THE REGENTS OF THE UNIVERSITY OF CALIFORNIA

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4. Xenoph. Mem. 1.1.1: a6&bXEcl r oVg vY ? 36XL VOuiEl OEOi;S

(Plato Apol. 19c4); also [Plato] Eryx. 397dl on Prodicus.

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This content downloaded from 194.29.185.25 on Thu, 19 Jun 2014 15:52:18 PM

Protagoras before them." Hippias picks this up and says:19

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This content downloaded from 194.29.185.25 on Thu, 19 Jun 2014 15:52:18 PM

This content downloaded from 194.29.185.25 on Thu, 19 Jun 2014 15:52:18 PM

mentally opposed to sophists, the Platonic and Xenophontic Socrates some

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trust in the products of one's teaching.35Thus Xenophon (Mem. 1.2.6-8 = 19

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39. Plato's Gorgias (Oxford 1959) 365.

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bring a particular action.

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47. Mem. 1.2.6 (=19 T . . . &vayxa[ov acVrOg rivC 6lU O

remedy through arbitration.

acknowledge such a declaration as binding."

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6ivalTo nc 7tTELV TVi6. 6L To oUYYQacpa

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the strength of a sophistic education, to rise to prominence in the state. Next, it

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1. Prt. 313d5 (= 13 T 29b): In this way those too who carry

67. Cf. Connor (supra n.38) 126.

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(passage 3) Socrates emphasizes that sophists offer themselves as common

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This elitism is noticeable again in a sixth passage:

6. Sph. 232d5: Td ye IIv JTEQLJTaC(C0vTC xaC xCaTa

The sophist is said to be a controversialist, an a&(plo[P3rlTrlTxo6(232d2), who

7. Euthyd. 304b7 (=13 T 19): So be sure to come with us as a

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This content downloaded from 194.29.185.25 on Thu, 19 Jun 2014 15:52:18 PM

If Socrates wants to be able to choose his conversation-partners, what are

Heaven (6 0e6g) constrains me to be a midwife, but has debarred me

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motion, and thenceforward suffered miscarriage of their thoughts

company come back and ask to be readmitted, Socrates is prevented by the

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into the bargain. Anyone who has read Plato's Socratic

'Ey 6' { UIV TLV Evq av

s6e6oOat ej' 'AkXxLL(3a6tv xci o06Ev ye TOVTWV6CLOV OuavadaI.

Presumably a little later Socrates says that although he had no knowledge

'Eyd) 6E 68L TOY EgoTa Ov EwTyXavov ?Q;(v 'AkXiPlat6OV O)EV

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OUT' aIXog o)06eig Lxavo6g raQ6ovaL xT/v 6V[vacltvt; Jtl0VuMclS nrkiv

This "god"was previously (103a5 f.) referred to as a 6balctt lov evavTicLoa, so

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Appendix Platonica (Studia et Testimonia Antiqua 17;Miinchen 1975) 18 n.4.

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The following ismeant as a preliminary aid to those interested inworking on

(Tynd.) eugepae! Thalem talento non emamMilesium,