-''^J^w *'

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: THE EUTHYPHEO

PLATO

AN INTEODUCTION AND NOTES

BY

GEOEGE HENRY WELLS, B.A.

Scholar of Si. John's College Oxford, and Asuistant Master at Bradfield College.

DIVERSITY

' LONDON GEOEGE BELL AND SONS, YORK STREET, COVENT GARDEN

1881. :

LONDON R. Clay, Sons, and Taylor,

BREAD STREET HILL, E. C \']

AD VENERABILEM ARCHIDIACONU.M

JACOBUM AUGUSTUM HESSEY, D.C.L.

PRECEPTOREM DILECTISSIMUM.

PREFACE.

The value of the Euthyphro as a specimen of

Platonic writing fully has been recognised by scholars ;

its greatest defect being, perhaps, its brevity ; and it has seemed to the writer that, if well mastered, the

Dialogue will serve as an excellent introduction to the larger and more advanced compositions of Plato.

The writer of these Notes thanks most sincerely those who have, by their countenance or recommendations,

enabled him to give his work to the public ; especially

Ptev. C. T. Cruttwell, Head Master of Bradfield College,

Dr. HuCKiN, of Eepton School, Dr. Baker, of Merchant

Taylors' School, Dr. Gallop, of Christ's College,

Pinchley, and Rev. A. J. Church, of Retford School.

He is also much indebted to his colleague, A. D.

GoDLEY, Esq., for valuable assistance in revision of

proofs.

Bkadfield, December 1879.

CONTENTS.

PAGE

INTRODUCTIO]?! , . 1

TEXT AND NOTES 19

EXCURSUS • . . 65

> 01-" THE UlTIVER

THE EUTHYPHRO OF PLATO.

INTEODUCTIOK

" In the Meno, Amytus had parted from Socrates with

the threatening words, that ' in any city, and particularly

in the city of Athens, it is easier to do men harm than

: to do them good ' and Socrates was anticipating another

opportunity of talking with him. ^ In the Euthyphro,

Socrates is already awaiting his trial for impiety in the porch of the king Archon. But before the trial pro- ceeds Plato w^nlrl likft to put the world on their trial, and convince them of ignorance in that very matter touching which Socrates is accused. An incident which

may perhaps . really have occurred in the family of Euthyphro, a learned Athenian diviner and soothsayer, furnishes the occasion of the discussion." In these words Professor Jowett opens his intro- duction to the dialogue of the Euthyphro, one of the smaller but not less interesting dialogues which are concerned with the trial and condemnation of Socrates on a charge of impiety. To grasp the bearing of the

dialogue, and to realise fully the circumstances of it, it will be well to glance shortly at the history of Greek religious thought, at the phenomenon of Socrates and

his method of inquiry, and at the collision, as Plata. B —

2 INTEODDCTIO^.

jyjves it. between t^ ft A^"'^<^ Qian philosopliflr fl-nrl the Athenian Conserv_atives.

And first, with regard to the origin and progress of religious inquiry in Greece, we must look back to the mythical Greece of Achilles, of Theseus, and of Aga- memnon, as a country where the king rules, the priests perform religious offices, and the people obey both, as a matter of course, and as an obedience to tradition. The kings and the priests rule because they have found power placed in their hands, and the people obey because it has never occurred to them to do otherwisej_^or,_to question the divine right of kings

oir^ 6 4,ui (XT as irphs Aids elpvarai,^ nor_i.p ..dispute the propriety of religious observances. They were taught that the man who did his duty to his country and his country's gods was sure to prosper, that he would be deolg (j)i\oQ, just as one who trespassed was Oeolg ^x^poQ- Such was the religious attitude, un- inquiring and restful. By far the most important part of religion at this period was the observance of outward forms—forms which marked the worshipper as a true brother and member of the state under whose auspices they were performed just as in the subdivisions of the state—the ; fparpiai or gentes—there were solemn sacrifices offered at stated times when the presence of all heads of houses —(ppaTEpeg or clansmen—was required. In an early stage of civilisation such a mode of expressing confraternity was felt to be necessary, to prevent schism in the state and guarantee security by vows of mutual defence and good offices. This junction of the reli^gious and clannish

1 R 1, 239. —

INTRODUCTION. 3 sentiment made the former more interesting and the latter more sacred. And such was religion in its civil or political aspect. But if we turn to the side of religion which respected the individual— the subjective side what do we find 1 We find that the belief of which these outward forms and observances were the symbols, was—at any rate with respect to the gods —the secondary and the minor consideration. Belief, actively exercised, scarcely occui-red to the worshipper of this period ; and, if it did occur, had little importance attached to it.

Nor was it required as long as this unquestioning, obedient attitude was preserved towards religion. The

prayers and sacrifices were regularly made ; and, al- though certain gods might be less respected than others for their cowardice or lust, still such anthropomorphism made the religion easier of acceptance as a whole. If it had occurred to a Greek of this age we are considering to say, "These gods are nought," he would have been laughed at, more for his inaptness than his impiety. " At any rate," the reply would have been, " they are the gods to whom our fathers prayed, and they were prosperous upon the earth : why then should not we follow them? Let well alone." Such a question was not suited to that age : the mind was not in a stage to receive such a consideration as the existence or non- existence of the gods. But the inherent activity of the Greek intellect soon began to move from this resting-place, stimulated pro- bably by contact with the culture and science of Egypt. The birth of Thales, commonly known as the first Ionic }'' philosopher, or physicist, an Ionian, is placed about

639 B.C. In him we see the beginning of a new stage of thought, viz. that of scientific inquiry. This inquiry took at first the direction of physics. Such a man as B 2 —

4 INTRODUCTION.

Thales would have looked round upon the universe and said to himself, *' What and whence is all this 1 " And inquiries of this kind continued to be made with more or less assiduity down to the time we are specially con- sidering and beyond. The question, then arises —" How did such inquiries affect popular beliefs and popular theology?" To answer this question we must ask first —

" Who was the embodiment of the old religion ? and what " was the conception of Deity 1 And we shall find that the ultimate authority, the supreme being, of religious contemplation was Zeus, in effect a glorified man, not very remote from the popular conception of a Hercules or a Theseus. True, behind Zeas there sometimes peeped out a still more important authority — Fate,

Dire Necessity ; but practically the religious horizon was bounded by the conception called Zeus. He was

7rar>)p dvhoojv rt Bewv re : and the Greeks said of them- selves, 'Ek- Hwg eafjLEv. Now when men began to specu- late, the authority of Zeus, like the authority of all other matters of traditional acceptance, came to be questioned. And other sources of all existence began to be looked for instead of the god Zeus, the only quality which was preserved from the conception of a god being that of unity. So for cloud-compelling Zeus one physicist substituted water as the origin of all

things, and another matter, a third air ; again we have a higher ideal of being, and of mind, of number, and of change. Zevg oarig iror kcTTiv,^ exclaims the chorus of old A-rgive senators in the Agajiiemnon of ^schylus ; " Zeus whoever he may be," implying an instability of belief in a personal God that seems marvellously out of place in Athens the home of gods—an instability ex- emplified in many other passages in the earliest writers.

1 JEsch. Ag. 160. INTRODUCTION. 5

If such speculations, on the origin of existence as affect- wg popular beliefs and traditions, had been confined to the chamber of the speculator, their result might have been considerably retarded but hardly suppressed. As

it was, they were not concealed but given to the world. The men who speculated were generally prominent characters, being attached to the court and person of

some tyrant or leading politician ; and from such a position the propagation of their ideas was easy. But as long as these ideas were entertained and these inquiries were conducted under the protection and with the countenance of powerful patrons, the propagation was but limited. Such inquiries did not touch the bulk of the citizens, who were not amenable to the philoso- iphers' influence, but were confined to the court of the 'tyrant or the clique of the minister. They were the relaxation of the learned, not the gospel for the k" ignorant. Such was the position occupied b}^ the earlier philosophers. Passing on next to that period when despotism was everywhere making room for democracy, we Mnd philo-

sophy in bad case ; and, in this regard, democracy shows more tyrannical than tyranny. For what tyranny had countenanced or encouraged— viz. freedom of speculation —democracy, in its puristic care of the children of the state, would not hear of. Let us illustrate this change

of bearing by an example. Anaxagoras, born c. B.C. 500, was an Ionian, settled at Athens, and the friend of Pericles. He had elaborated a system of philosophy in his mind which left him no interest in politics. This want of political taste was, as we know, a heinous fault in a Greek state. Even Solon, the equitable lawgiver, had forbidden citizens to " be of no side " in a political

contest, although Solon knew v\ ell that political contests 6 INTRODUCTION. frequently were settled only by civil war. In conformity with these facts Anaxagoras was marked out as a man worthy of indictment ; and notice what the indictment was. Not merely that he was guilty of impiety—that he had enthroned Nowc as Lord and Father of all things in the stead of Zeus—but that he was guilty of sedition. He was accused of Medism, i.e. of Persian proclivities, when, as Maurice remarks, " probably the fact that there was such an empire as the Persian existing had escap d him." He was in consequence obliged to fly from Athens, and Pericles' reputation suffered a temporary eclipse from supposed complicity with the dangerous philosopher. We have, then, in Greek thought at this time the onward moving and the retarding element. Let us examine them. The Greek word expressing sedition, or revolutionary tendencies, is vewrepKr/xog ; to be a seditious person is Katvi^eiy or vewrepii^eiv,, i.e. a pro- mulgator of new things. This word, bearing as it usually does a bad sense, embodies at once the con- servatism (implied in the condemnatory use of the word) and a more important trait of the Greek mind, wnich we may call the Inquisitive, the Radical, or the

Destructive, in whichever light we may regard it. The person who uses the word reu-TeQiiriJiOQ disapproves of

the recjTspKTriig, who is none the less a fact in Greek politics and Greek society. This latter trait was really the stronger, and became ultimately the pervading one in Greece ; but the conservative element was strong also

and died hard, numbering amongst its defenders such

champions as Aristophanes. In a matter of life and death—for such was this struggle regarded at any rate by the Conservatives—it is not to be wondered at if the Mows were not always well directed, or if they did not INTRODUCTION. 7

always hit the mark intended. Such a misdirected blow —to carry on the metaphor—was the prosecution ot Socrates for impiety by Meletus, Anytus, and Lyco. These prosecutors were men striking in the dark t^tbejL-

could feel_that Socrates was a prominent and an assail- able figure, and so they struck, but scarcely knew why

Like Anaxagoras, Socrates was a philosopher ; like him , also, Socrates was prosecuted for impiety. But before showing how this dialogue with Euthyphro springs out of the story of Socrates' indictment, we must pause to speak a few words about this unique and soul-stiriing character, Socrates.

Socratejj son of Sophroniscus, was an Athenian citizen,

born c. B.C. 468. He was of a constitution extraordi- narily robust, and of an unprepossessing appearance. He had served with credit in military campaigns at

Potidaea, Delium, and Amphipolis ; and he had taken part in public trials and in legislation. In the latter department he had gained a character of strict impar- tiality with some, and of obstinacy with most of the Athenians, owing to his rigorous obedience to his prin- ciple. He was, in one word. /a man ot strong convicti^pi

—that is the keynote to his character ; andperhaps we shall not err in saying that the strength of his con- victions-was neyer^surpassed by that of any other manT ^HSs^a^ibuted this strength of his convictions to a supernatural, accompanying influence, which he called his laifiovLov, or spirit. What is conveyed exactly by this term is hard to say. Plato's account of it is as

follows : that it was a ^wv-q, or monitorial voice, that

it had been with him from a child, that it prevented

him from taking part in politics, and that it never

^- . orip^inated action, h" ^nly prevented particular acte. del aTrorpiTrei irpoTpeTrec de ovTrort. Socrates himself 8 INTRODUCTION. looked upon it as a direct spiritual deten-ent, to guard him from wi'ong acts which ignorance or rashness might suggest, to the temporary subjection of his better judg- ment. The Christian will see in it a strong similarity to the voice of conscience. Dr. Riddell's note in his edition of the Apologia gives a full account of the passages bearing on the subject, and will be consulted with advantage. Socrates' psychological history was given as follows by himself : he had a great desire for wisdom and knowledge, in the search for which he never rested. But he found it so difficult of acquire- ment that he was nearly in despair. For in his search, although he approached, as was natural, all kinds of men with reputations for wisdom and for knowledge, scientific and otherwise, he found that—to use his own expression—they all of them knew nothing and yet thought they did. And this discovery, by the way, confirmed his belief in the truth of the Delphic oracle, from which he had learnt mth surprise that be was himself the wisest man on earth. " For," he concluded, *'if all these would-be wise men say that they know and know not, then I, who do not know, but confess my ignorance, am in this respect wiser than them all." A negative conclusion, and one eminently characteristic of Socrates. He then made it the business of his life in the first place to convict men of their ignorance, and in the second to supply as much positive knowledge as could be educed from conversational intercourse between himself, his followers and friends, and the Athenian public. He did not arrogate the title and position of teacher in these conversations, or rather conversaziones ; he was rather the director, who encouraged the con- versation and pointed out who was on the right track, and where error lay. He met every man on equal ;

INTRODUCTION. 9

'^ ground , presij ppngf^rl nn nnpnrinn iTiforTD tion in him- self, but rather sepiTT^fif^ t-o g^"^^ nth ftrs credit for it, and eiideavonre d^hy a method of conversational argument , ECirtSgical as the age permitted, to set in their true light and reduce to their truest form, any statements that might be hazarded by the speaker or might appear in the course of the conversation. A favourite means of bringing out the ignorance of a dogmatic conversa- tionist was this affected ignorance of Socrates—his sipcjveiu, as it was called. By putting forward his ignorance, he would lead the other speaker on to rash assertions, the falsity of which could be easily demon- strated by a rigorous application of logic, thereby confuting positions which might often have been held by less aggressive advocates of their soundness. Another

point of importance in Socrates' method is his reco^-

nition_Qf the value of deirnition. ^' Define Piety," says

Rofvrfl.tpf^. -Thft nn a ftr is " Piftt w , y is doing as I am now doing, viz. bringing a guilty man to justice." " No that is pious," replies Socrates; "a particular act of piety, not piety itself." In this word-fencing, which bears so conspicuous a part in the dialogues of Plato,

Socrates is not always strictly consistent : he is not above using a little quibbling here and there to convict

a man of false statement, so long as he is convicted.^ And to finish our sketch of Socrates as the dialectician, we must not omit a pleasant trait ^—his repugnance to

the idea of taking money for his teaching ; nor his humour;^ nor the unbounded patience with which he brought out a conclusion or demonstrated an error. It remains to say a word upon the outcome of Socrates' practice of conversation in Athens. The immediate

outcome was the death of Socrates. And why ? We

" ^ V. not. ad c. xv. c. iii. ^ ch, L 10 INTRODUCTION. have seen the age of inquiry succeeding the age of belief and repose. We hear Athenian vewTepli^ovTeQ asking of everything— " Why is this so 1 What authority have " we for this statement, that institution 1 Socrates lived in the very melee of such an age. Since the philosophers and poets had first started the ball of inquiry, it had been rolling with ever-increasing velocity, shaking and overturning everything that could not offer a firm re- sistance. Inquiry is a noble right of mankind, but, like all rights, is liable to perversion. Such perversion follows when the inquirers are unscrupulous, depraved, or ignorant. Socrates represents the enlightened in-

quirer ; he was taken for the depraved one. Of this latter type specimens abounded, who were guilty of the moral iconoclasm, the excesses, the perversions of youth, the stupid insubordination to constituted authority, of which Socrates and his friends were accused, and for

which Socrates paid the penalty of death. To conclude : we might not inaptly term the period of Socrates' accu-

sation and death the Athenian Revolution ; for in the mental history of mankind ib was the culmination of the greatest movement the world has ever seen. At that time philosophy, literature, psychology, and science were receiving a direction and an influence the effect of which has by no means yet ceased to be felt.

Whatever doubts may have been thrown on the authenticity of the Euthyphro as a genuine Platonic dialogue can hardly fail to be dispelled on its perusal.

In its masterly delineation of character, its perspicacity of style, its grasp of dialectic, and its elucidation of truth by the confutation of error, it is worthy of a place INTRODUCTION. 11 by the side of the best of Plato's dialogues, and altliough one of the shortest, it is one of the most typical. Jlere are the Socratic logic, the Socratic elpajveld, the protest against the popular theology, the conception of unity in pluraUty, the antagonism against spurious knowledge, " and the " conclusion where nothing is concluded — all embraced in a short conversation of a few pages. The dialogue arises out of the prosecution of Socrates on a charge of impiety by Meletus, Anytus, and Lyco. In the words of Professor Jowett, quoted above, Plato would li^ ft ^^ ^Tj ^^'^ Tpnvlrl fnr iTy^pjpt.y before the world proceeds to try Socrates. And Plato takes, as a representative of the world, the Athenian world^ that

I s, gi man, Jjliutbypliro . His character is best unfolded by the dialogue itself. He is what we might term a religionist—a man of forms and ceremonies, of an antiquated and outrageous theology, and of incurable prejudice. Plato introduces him to us as a prosecutor in a suit of painful grotesqueness—the prosecution of \ his own father for murder. To explain this apparently outrageous conception, we must suggefet that Plato has taken Euthyphro as a type of the Athenians themselves^ and is attemptin g- to put before the Athenians their own inconsistency, and has donn^ for the nonce the comic mask ot Aristophanes.

Just as, in the comedy jof The Clouds, Aristophanes had represented a son beating his father as a result of sophistic teaching, so he re Plato would jemind^ the Athenia^n^ that their own theology and legislation can be, and_is^htQiight- to afTub^ta'^ilty and a~caricartare in le hands of jtsbi^pjbeda-C.d unthinking professors. " "Socrates in this dialogue says, in effect : You perse- cute me for impiety, so be it ; but are you free from 12 INTRODUCTION.

the charge of impiety yourselves, Athenians ? The tales, the immoral and blasphemous tales, which make up a large part of your religion, so called, are impiety, not my teaching, which would drive such abominations out of religion, and which you call radical, unconstitutional, and corrupting." In Eufchyphro then we have a picture of the conserva-

tive Athenian who is perfectly satisfied with his own religion, no matter into what glaring absurdities it may lead him. Now to see in what manner Socrates en- counters this incarnation of bigotry and into what questions he attempts to lead the mind of the bigot. The main idea running through the Euthyphro would

seem to be of this tenor. To definepiety is impossible ; ^^^ we cannot say "wTTaT^ }^'S\y^ b^"^ "^ft act it : and erefore let every man try to be pious and serve God th ,

\ and not l^ down the law about piety - Euthyphro, on i y the contrary, is quite ready to define piety or anj^thing else with which religion is concerned, and Socrates, in his usual way, humours him and requests a definition.

But the definition given is soon shown to be inadequate, and another is requested, and a third. In the first, Euthyphro says, " Piety is doing what I am now doing.''

Next, " Piety is that which is dear to the gods, or to all

the gods." Thirdly, " Piety is attention to the gods." And when for the third time he is shown to have given an inadequate rule of piety, he does not take his failure " to heart ; he does not say, I confess I know nothing cer-

N"o ! i s_content_bo_ tain about piety ; pray teach me." he leave certain knowledge alone, and go on itL-^is-Xtjaai. pretentious andTsu^ertickl^creed. He goes his way into

*htJ law coufFtocontest against his own father the law

as he reads it, and Socrates goes hi& ; not however to INTRODUCTION. 13 contest in a law court, but to search the wide world for an answer to his unceasing inquiry, " What is Kight 1

? ' Is there a man on earth who can tell me ' until the Athenians weary of this questioner who is a reproach to their city and their creed, silencing his eloquent and earnest converse in the tomb. ANALYSIS.

Eu. What has brought you to the law court, Socrates ? Soc. An impeachment of corrupting the youth,

Euthyphro, preferred by one Meletus, a clever lad ; he is reforming the state, and begins by reforming me. He says I make new gods.

Eu. Ah ! the Athenians will not listen to what I

have to say on that subject ; they laugh.

Soc. I wish they would only laugh, if they would

hear as well. Well, and what is your suit 1 Eu. I am prosecuting my father for murder.

Soc. Good heavens ! What a theologian, if you can do that without fear of heaven's vengeance ! Eu. My dear Socrates, in a case of right and wrong, relationship has no place. My father killed a hired servant (a mui'derer himself) by wilfully neglecting him in chains.

Soc. Then if you are so certain that you are right, be my champion and be my reference ; when they prosecute me, I will say. Here is Euthyphro, he knows that I am not wrong ; fight out the question with him. Now tell me what is holiness and unholiness. Eu. That which I am now doing in my prosecution,

Socrates, is holy, just as Zeus acted towards Cronus, and Cronus towards Ouranus. ANALYSIS. 15

Soc. Why ! do you believe all that 1 Do you think the gods fought and quarrelled as people say ? Uu. Certainly I do. Soc. Really. But you didn't tell me what holiness is—you said, " This particular thing is holy." Now that doesn't tell me what holiness is. What is the general definition of holiness ?

JSu. Oh ! holiness is that which is dear to the gods, and vice versd.

Soc. Stay ! You said that the gods disputed, did you not 1 Then how are we to know, if they dispute, what is holy and what is unholy, for they will have different opinions 1 And it is not on minor questions, just as if you and I were to differ on a question of dates, but on the most important questions of faith and morals that they will differ, £u. They could never differ about justice being done, for instance.

Soc. No more do men ; they are all anxious for justice to be done. The difficulty is what is the right 1 what is justice ? When they are agreed on that, men and gods, they will do it, and not before. So you have not given me a rule for finding holiness. Shall we say what all the gods love is holy, and what they 'all detest, unholy t Uu. Yes. Soc. Is the holy loved by the gods because holy, or holy because loved by the gods 1 Eu. I don't follow.

Soc. Try in this way : everything borne, led, seen^ become, loved, implies something that bears, leads, see% makes, loves. And this something is prior to the other.

Therefore, "the gods love," is a prior notion to "loved by the gods." Therefore also the gods do not love

because a thing is god-beloved ; they love a thing for ; —

16 ANALYSIS. some other reason. And this other reason will imply a notion prior to the gods loving, just as the gods loving is prior to the notion god-beloved.

Then if you grant that the gods love holiness because it is holy, we shall have these three notions in order of priority and extension :

(1) Holiness.

(2) The gods loving.

(3) God-beloved.

From these we will draw our deductions. And I am proviDg that holiness is not merely the same as god- beloved, as you say. For,

(1) If holiness and god-beloved were the same. Then holiness would be a posterior notion to the gods

loving ; But holiness is a prior notion to the gods loving.

Therefore it is not the same with the god-beloved.

(2) If the god-beloved and holiness were the same, Then the god-beloved would be a prior notion to gods loving But the god-beloved has been proved to be a posterior notion to gods loving,

Therefore it is not the same with holiness. So that you have not defined me holiness even now. Eu. You are a Daedalus you make the argument act ; like a moving creature,

Soc, No, it is you; but let us go on. Justice and holiness are not the same thing, are they 1 All holiness is just ; but it does not follow that all justice is holy.

Just as it is true that all reverence implies fear ; but not true that all fear implies reverence. Cannot we then get a definition of holiness, by seeing what part of justice it is. ANALYSIS. 17

Eu. Oh, yes ; holiness is that justice which attends to the gods.

Soc. Attends to them ] As men attend to dogs and horses, &c., to make them better and finer. But how do we make the gods better and finer; or help them to do great deeds, a:s~the physicians' art helps them to cure sick people % Eu. I don't know. If you do your duty in the way of sacrifices and prayers, you will be prosperous and you will be holy.

Soc. Oh ! I see ; holiness is the science of giving and taking with the gods, a sort of business 1

Eu. Business, if you like —we give them honour and glory.

Soc. Things that please them, in fact. Eu. Certainly.

Soc. Ah ! but we proved that holiness was not that which pleased the gods, the god-beloved, in fact.

it Eu. Daedalus again ; you have brought round once more. I must be off. Good morning.

Soc. Alack ! alack ! I thought I was to be told how to live and please heaven.

nAATONOS EYBY^PON.

CAP. I.

Ll i€a)T€poy, CO zcoKpaTe^, yeyovev, otl gv ra? ej' Steplu KvKetw KajakLTTcov bLaTpi,l3a

XI2. OuTOL Brj [\6rjvaL0L 76, w ^vdv^pov, hiKr]v

avri^v KokovaLv, aXkd

veuiTepov. Stallbaiim finds tliis sided over prosecutions for im- use of the comparative, i.e., piety or murder. Compare newer than Ave already have, Theaetetus ad fin., vvu fiif otv "novo novius," especially natu- aTravTrireov jxoi ets ti)u tov jSacri- ral to the Athenians, who were Aews arodu eVl ri^u MeXfiTou

always telling or hearing some ypacprjv i'jv fxe yeypuTnat. (The new thing. But forms like Lyceum and Eleutherium were * ' ssepius " will illustrate it at opposite points of the better. city.)

eV AvKsicp . . . sc. yvfivaa-iai. Kol aoi ye . . . oZaa rvyxdvei. The colonnades of the gymnasia " You have not, I sux^pose, as ." were the resort of philosophers. icell as I . .

This gymnasium was so called 01) . . . Si'/CTj;/ . . . dAA.d ypaipi^v. from the neighbouring temple ypa^-q is used o*ly of a jjublic of Apollo Lyceus. prosecution, under which head

Siarpi^ds. This word seems to fell those tried by the ^aaiKevs : combine the meanings of haunts SifCTj is the general term. Its and pursuits. The latter is first sense (which we find in the ' preferable. next sentence) is ' bill of accu- ^aaiKeus crrodv. The (TTod is sation," lodged with the magis-

that of Zeus Eleutherius ; the trate. Thus yeypojTTai, "has ^aai\evs is that archon whose had a bill entered," middle duties were religious, who pre- voice. c 2 " ;

:o DAATIINGS

ET0. Tt (^7y9 jpacfiijv ere ri?, co? eoLKe, yeypa- ;

irrai ; ov 'yap e/celio ye Karajvcoao/jiai, co? crv ye

erepov ; B Eil. Ol* yap ovv.

o-e aWo^ ET0. \XKa ; 211. Ylavv ye. ET0. Ti? ouTO? ; 212. OvS* auTo? Trafu n ytypcocrKO), w ^v6v(f)poi^,

Tov dvBpa' veo? 7ap T19 /-toi aiv6TaL Kal dyvco

he Tov hrifjLOv niTdev<;, ec nva va> e%6fc9 Hirdea MeX?;-

Tov, olov reravoTpi'^^^a Kal cv irdw evyeveiov, iiri-

ypvTTOV he.

E'TQ. OuK ivyooi, o) ^ct)KpaTe<;. dWd Brj rlva

ypa(j)i]V ere yiypaiTTac

C 212. 'HvTLva; ovk dyevvrj, (o<; efMOiye SoKel' to yap

B. ov yap, &:c. "For I will ei Tiva v(2 ex^^s. " If you re- not suspect you of bringing an member." Thus Socrates in the action against any one." Lit., liepublic (490 A), w^hen re- " For I will not think ^Aa^ badly capitulating, says 77767x0 5e, d of you (as might be vulgarly vSi exeis, dATj'^eia. said) that you are accusing oiov rex., i.e. toiovtov os iari another. TeravdOpi.^, cf. Thuc. 7, 21, Trpos ovv. If there is any logical avSpas To\/j.ripoi)S, o'lovs Kal sequence in the use of this par-^ 'AOrjvaiovs, and Soph. Trach. 443, tide, we must understand some TToJs S' ov -x^arepas (sc. apx^O ' such ellipse as, ' You know me o'iasy' i/xov. It is a species of the well, and 5^ cannot suspect me common attraction of the relative of that," i.e. "of course not." to the case of the antecedent. Notice that Trdw ri is gene- Terav^T. with long straight rally found with a negative. hair. ov -navv evy. implying dyvus, passive, "obscure." youth. fxivToi, adversative i^article. iiriypvTTOV. Cf. 474 Eep. C, *^ ." But his name . . TOV Se rh ypuTroi/ ^aaiAiKSu (pare ecTTt Se rhv hriixou, called by iluai. J elf (579, 4) the adverbial accu- T]VTtpa, &c. Through this sative, because it limits or de- statement of Socrates runs a fines the verbal notion of being. vein of that quiet but suggestive C'f. Her. 6, 83, KAeaj/Spos yivos and biting irony in which ho 6w/' ^tyoAeus air 'Ap/faSiTjs, is unequalled. This is not ETOTPflN. 21 veov ovra togovtov Trfjay/ma iyvcofcevat ov (pavXov iariv. eKelvo'^ J^Ri <^? (/^'^crii', olde, nva ipoirov oi veoi hLa<^9eLpovTaL KaX TtVe9 ol BiacpOeipovTe^; avTov<;.

Kol KLvhvvevei. ao(j)6

€p-)(eTab KaT7]yopr]a(ov fjuou, wa-jrep Trpo? p.r]T€pa, •irpo'^

Tr]v TToXiv. Kol cf)aiverat puob rcbv irdXiTLKOiV pi6vo<^ apx^o-Oac 6pdcb<;' 6p0a)<; yap eVrt tcjv vicov irpoyrov J) eiTLiJieki-idrjvai, ottoj^ eaovrav 6 tl apLarot, coairep yecopybv ayadov rwv vioyv (pujcov etVo? irpoijov iiri- luL€\7]drjvdc, fiera Se tovto Kal to)v aXKwV kol Si]

Kal ^le\r}TO<; ia(o

Tcbv vecov Ta<^ ^\d(TTa

dpwuela, \vliich was a dialectical D. opOoos yap . . . Supply process. TToKiTiKoiv apx^o'&oi.i, "For the .' C. TO . . iyvwKeuai. These right way to begin .... is words form the subject of the to . . " sentence: "A young man de- sirifjieXrjdrjvai. The middle termining ujjou such an im^jor- here should be brought out ; its " tant step." But translate, It force, "apply one's self to," e. (7. is no mean enterprise for a young eaovTai. Notice this realistic man," &c. future (instead of an ordinary Sia(l)9. This corj-upting in- conjunctive) pointing to the cer- fluence must usually be taken tain result of a proper training. of the moral side of a man's et/coj, sc. ecTTL. nature, though it trenches some- Kal Srj Kal M4\r}Tos. " AVell times on the intellectual. then, Meletus also," sc. in his

us dia(pd. Understand ifioO moral and political husbandry : from i/jLTji^. the particles mark the transition Tvphs T7?j' fx'nrepa. So Thrasy- from the simile to the reality. machus, in the Republic, when i'o'CDS. Here again the sar- he is angered with Socrates for casm peeps out^ " no doubt." worsting him in argument, says, rds ^Aaa-ras. Keeping up " " Have you a nurse, Socrates ? the metaphor, "these young EtVe iJLoi, €(pr], S> ^wKpares, tItQ-t] sprigs." cot i

iTTtfieXTjOel^; ifkeicrTOiv koI jjie'yLaTCLiv u'yaOoiv aiTto<;

Trj TToXei jevrjaeraL, w? ye to eUo'^ ^v/.i^r]vaL e/c

TOLavrri<^ ap')^rj<; dp^ajj.ei'rp.

CAP. II.

ET0. BovXoifiTjv av, c5 ^'J}KpaTe<;, aXX! oppcoSco,

/ir) TovvavTLOv fyepTjrai. are^j^vcos" yap fioi Sok€l acfi'

eaTia<^ ap'x^eaOat KUKOvpyelv rrjv ttoXlv, iiri'X^eLpodv

dSiKeiu ai. Kau p-ot Xeye, rl /cat iroiovvrd ae (prjai

Sia(p6eLp6iv Tou? v€ov

B 2f2. "AroTTa,' cv'^Oav/JLuaLe, 0}

6r)al yap pie iroirjTrju clvau 6eo3V, Kol co<; KaLVOv^

rrroLOvura 6eov<^, rov<; 6' dp'^aiov<; ov vofiL^ovra iypd-

yjraTO rovrtov avrcov eveKa, c5? (^rjcriv.

ET0. Mav6dyco, w ^(o/cpare'i' ore hrj av to

of pests, clearing an account, bably told much more than the washing the interior of a corpse word itself, which was often a for preservation. mere peg on which they hung.

TO iWos. Implying a reference B, aroira . . . aKovaai. The

to the particular case in hand : sense is clear: "A monstroits

'' thr, natural result," opposed charge, according to the account to ^Ik6s, "likely." we have of it." A similar aTexvois, "without art," i.e. phrase is ws eiros etVerv, "using " simply " or " plainly." With this expression ; " and in tlie this adverb join dcp' earias. For Philebus, 12 C, we have this the expression, compare Ar. phrase with the omission of cby, Vesp. 846— eari yap, aKoveiv fj-ev ovtws, utt- aW' 'Iva Xccs 'kv Ti. It is called by Mat- thiae the absolute infinitive.

rivd. eav/j-daie, my fine fellow : lit., " wonderful," " admirable."

ri Koi TT. " Quid tandem faci- TTOL-qT-qu, a side thrust at the lentem," Stallb. The particle icai poetaster Meletus, adds a notion of disbelief in the rovT(jov air. eV. "On these idea expressed by the w'ord it two counts." jirecedes. In every explanation maveauw, "I hear" (collo- " of a Greek particle, it must be quially), I understand." For remembered that the voice and the Sai/xoyiov, v. Introduction, gesture accompanying it ])ro- p. 7. — " !

ETeT4>Pi2N, 23 haiixovLOV ^y

Ti ovK d\T]6c

')/p7] (PpovTL^€LV, d/VV ofioae levac.

eKoxTTore, " on each occasion." Jowett, "He thinks you are a

Thus we find it put in the same neologian ; and he is going to st'uteuce with de/, Ar. Nub., have you uj) before the court for 1279— this."

ws Sio8a\ . . . epxerat, "He irorepa po/xi^eis Kaivhv det tov seems to be going to play the Aia part of a traducer.

iieiv vdwp kKdcrror, t] . . . {i.e. C. wv Trpoe^TToi/. A common " every time he does rain.") attraction of the relative to the case of the antecedent. Of. agrees with the Thuc. ixywy tto- This rendering "J, 21, airh tuv intermittent and unoriginative A-ewj/ wv iireiae (jrparidv. character of the Sai^ioViov. aKXd . . . oAAd. The first is KaivorQjxovvros. The idea in- adversative of the clause kuitoi volved in this word is that of . . ., the second of both clauses cutting into something afresh. preceding taken together, and Observe the vowel variation of might be translated, " VVell ." this and other roots in different we mustn't pay heed . . combinations. Thus dfjLocre Uvai. Latin : cominus " Verb xjtcs. —ei, e, or o : ri^ivu, puguare, come to close quar- ^dWu, ffTTiipco. ters." Cf. Thuc. 2, 62, oixoa^

Verb aor. —o : iraiiov, efiaKov, Uvai TOts ix^poh, and Ar. Eccl. effTrapou. 863, ^aSiareov ofxocr' ioai, and

Verb comjy. — : Kati/OTO/iew, Dem. JJionysod. 12 35, 14, us 5ld^u\0S, O/MOffTTOpOS. kwpa 'i][j.as pfiocre iropevo/jLet/ovs, In translating, make two sen- " When he saw us going straight tences of the passage : thus at him, ready to prosecute," i.e. .

24 DAATIINOS

CAP. III.

212. 'X2 (piXe Ev9u.cf)pov, dWa to [lev Karwyekaa' Orjvau Laco<; ovSev Trpdyaa. 'A6r)vaiOL<; yap rot, w? ip^ol Bo/cel, ov a6Spa jieXeL, av 7Lva heuvov olcavrat D eli/aii fir] fievroc BiBaaKaXiKhv rrj^^ avTOv (TO<^ia<^' ov 8' av Kal aXXov^ OLCOvrai iroielv roiovrov^, Ou/xovvTat,

elV ovv (j)66vq), a;? av X6y€L<;, etVe 8l dXXo ri.

ET0. Tovrov ovv irepi ottq}? Trore Trpo? e'/xe €)(0V3-iv, ov irdvv eTnOvybC) ireipaOfjvaL.

2^. "1(70)9 jdp crv fxev BofC6L

cjilav iyo) Be (po^ovfiat, fii] viro

\'(Tus ovoev irp. So Gorg. 447? aireipos ianv a Kal TrKeova^ecrQai, B, ovSeu vpayfxa, Si '2,ct)KpaTes, iyw Sia (pdovou ei ri virhp rrjv eavrov yap Koi Idao/xai. (pvcnv aKovoL.

SeivSu. This word expresses a ou5' av . . . Ov/xovvTai. Omission quality on which the Athenians of the demonstrative object after prided themselves, viz. that of dv/xoduTaL. AVe should expect iau

skill and daring combined. Cf. heriva oXwvrai . toutoj Qvjxovvrai. the description of the chariot- The construction is due to the race in Electra, Soph., 731, yvovs synthetic tendency which avoids 5' OLi| 'AOrjvuv Seivhs Tjuioarpocpos, a demonstrative where the sense "And the daring charioteer can be preserved in a continuous ." from Athens seeing it . . relative clause. Compare the whole description of cbs ah Xeyeis. Here we notice Athenian aggression and daring Socrates guarding against a con- in Thucydides, i, 68, seqq. clusion that is open to question. J), " for fj.1] jxivTOL SidacK, Pro- He never takes anything vided that he be not anxious to granted that admits of question impart his knowledge, learn- or of further substantiation.

ing." jx-f] introduces a supposi- (TTrduiov aeavT. Troielu. Jowett tion, not a fact. paraphrases, "You are select TTOielu, SC.TOIOVTOU. " But If in your acquaintance." Lit., they think any man of this kind " make yourself rare," or " diffi- is making others like himself." cult of access." elr' odv (pOovcf}. Cf. Pericles' virh

Thuc. 2, 35, ore yap ^vveiSws Kal comitas : it does not strike the

evvovs aKpoaT7)S Tax' ^^ ''"' ^vhe- Athenians so ; it is ^mt in paren- ecTTepcos irphs a ^ovXerai re Kal thetically so by Socrates to show iiricrraTai vojxia^i^ 5r]Kova6ai, oTe why he teaches. ET0T exK6)(^ujjbei'Co<; iravrl av^pl \ejecv, ov fjLovov dvev fjnaOov, dXXa kol 7rpo

8LKaaT7)pLO) hiayayelv, el 8e crTrovBucrovraL, tout' tjSt) orrr) d7To/3t]creTat, dhrfKov TrXrjV v/xlv tol^ fjidvTeaiv.

ET0. 'ATOC cao)^ ovBev eaTat, c5 '2coKpaTe';, Trpd- yixa, LWd (TV re KaTa vovu dyoiviel ti-jv Slktjv, ol/Mai

Se Kal ifjie tj)v e/juijv.

CAP lY.

212. "EcTTt Be B>] aoL, co Ev9ui:f)pov, '} Blkj] Tt9 ;

(j)evyeL<; avTrjv 7) BtodKei^ ;

hoKii} avTols, "I am known/' 65r]\ov, &c. Socrates seems " I have the reputation." here to betray an expectation OLvev fxiadov. This was one of that the movement bodes no the great differeuces between good to him ; veiling it in the Socrates and the ordinary so- Usual Greek fasliion with a phist, Cf. Kep. 337, D., where euphemistic obscurity of ex- Tlirasyniachus says they cannot pression.

' expect him to expound liis views (p. avTr]v. ' Are you being pro- for nothing. dAAo irphs t^ fxade7u secuted in your suit ?" Ace. of Koi airoTLcrou apyvptou. respect or further limitation. aWa /cat. Here we pass into Cf, Ar. Eq., 617, ttws rh irpayiuC the sphere of the potential : the dycovicrco ; and i)em. 653, '25, l)otential particle 'dv is employed, ypa.(p7]v dyctiviC^adat. To be en- and the verb historic conjunc- gaged in a matter, a ti'ial. So tive. Expanded, "etrts id€\oi here, "Are you defendant or aKoveiv, fxiadov '^^pocTTLOeiri au,'^ prosecutor in your suit ? " Or,

Otlier neuter verbs of the kind to explain it thus : —In such an are, K^pdaiveiv, to gain ; |u^/3aA- expression the ace. will be found KecrQai, to contribute, &c., Stallb. to be the case in which the sub- ov^hv av eirj. Notice Socrates' stantive ordinarily occurs in lofty indifference to human kindred expressions : e.g., diK-nv weakness, if he can only obtain or ypa(p'f]v, ypdcpeaOai, &c. And any sort of hearing for his it may then be transferred by gospel. analogy to intransitive verbs E. OTTT} aTTo^Srja-eTat. Quo sci- such as diwKca, (pevyco. licet modo eventurum sit. ; —

26 DAATilNOS

ET0. Aco)Kco. 212.- TiVa; 4 ET0. '^Ov SicoKcov av Sokm fxalveaOai.

2.(2. Tl Sal; ireroiievov jiva Si(OK€i

obv €v /jbdXa ITpeaPv77)<^.

212. Ti9 ovTo

ET0. 'O eyLto? irarrip.

212. cro?, w (BeXTtare 'O ;

ET0. flavy Atev oui/.

212. "E<7Tt 8e Tt TO eyKXrjfjLa kol tlvo^ rj Blkt) ; ET0. 6vou, w ^coKpaT6<;

212. 'Hpa/cXet?" ^ ttou, oj ^vdixjipov, ayvoelrai

VTTO Twv TToWooi/ 0777] TTOTC 6pdco<; e%6fc. ou jap oljiai ye rod eirirvj^ovro'^ elvai 6p6ai<; avro irpa^ai, J) aXka TToppco irov i^oi] aocpla^; iXavvovTO^.

ET0. YJoppco [ilvToi vr] At", w ^coKpare^i.

hv SiwKwv. Notice again this otttj Trore opOws ex^t, "what is synthetic construction. right." Lit., tvJiere the case veroixeuov, A double sense is stands right on any occasion here intended. For the word (TroTe). So ovtws exei, KaKoJs means besides "flying" (the or- ^x^i, &c., &c. dinary sense), to move swiftly. rod iirirvxovTos. Cf. Rep. Cf. ddoQajxiu Xiyeiu eVi twv 352, C, oh yap rrepl tov iiTiTv- irerovTaL Xoyos, aWct irepl tov Taxeoos rpex^VTWv, otl ; x^^tos 6 and Rej), 567,0., ttoAAoI ^loucri ovriva rpoirov XPV Cv^- "The TrerS/jLevoi, said of people gather- question does not treat of a ing quickly towards an object, chance subject." So here, "a TToWov, gen. privative, ace. to chance person," " any one." Jelf. Matthiae explains it as a B.

cable strictly to the first mean- e? iropevSixevos rov eparos ; and ing of the verb, but transferred Ar. Kan. 35 to its secondary sense. Jowett, koI yap iyyvs ttjs 6vpas "HStj " Nay, he is not very volatile at ^aSlCccv d/xi. his time of life." fxevroi. If we are to find any " Tj Tvov. Asseverationeni ^ adversative force in this particle cum dubitatione ttou signifi- here, we must suppose such an cant," Stallb. "Certainly," or ellipse as, '^ But {of course I " surely, I should tldnk,'" sec) they must certainly be." ET0Tc|>PaN. 27

212. "E(7Tt Be Si] Tcov olKelwv rL<^ 6 T€dveo)<; viro

Tov oov 7raTp6<; ; t] B^\a StJ* ov yap dv irou virep

6LT6 aXXoTpto? el're olk6lo<; 6 reOveo)^, aXX ov tovto fjLOVOV Belv (j}v\dTT€iv, el're eV Blktj eicTeivev 6 KT€ipa<; e'/re /lit}, Kal el jxev iv Blkt), eav, el he fiy, eTre^ihai, (J irep 6 KTeLva<^ avvecrTi6<; aoL ofMOTpdiret^o^; edv Kal fj. laov

^vveibco^;, Kal fxr) dcpoaiol^ aeavrov re Kal eKelvov rfj

hiKr) eTre^Looy. eirel dye diroOavwv TreXdjTjs rt? yv ,

Twj/ oIk€iwv ris. For Socrates Greeks in an actual Nemesis or would not suppose Euthyphro "providence of retribution." capable of pushing such an The extreme and typical instance accusation agaiust his father of this is the murder of Clytem- unless the plea of family satis- naestra by her son Orestes, which, faction at least could be urged. it will be remembered, was redvews. This participle is solemnly justified by the testi- formed analogically from a syn- mony of a goddess. Aesch. £um. copated form of the perfect. So Stallbaum adds another motive we iiiid kcTTa/xev, Tedvarov, red- for the proceeding, viz., the fear of being implicated in the

re\o7ou, &c. This sentence crime ; a view which he fortifies requires careful analysis. The with an apt quotation from Hor. words aW' ov tovto, seqq., give 3, i. II, Od. :— Eutliyphro^s view of what ought " Vetabo qui Cereris sacrum to be done in the case of a murder, Yolgarit arcana, sub isdeni he having dismissed Socrates' Sit trabibus fragilemve suggestion in the words -y^Kdlov mectim . . . Tfdveu)s. But we must Solvat phaselon. Ssepe Diegpiter notice that ov refers to Socrates' Negiectus incesto addidit inte- mistaken view of the case, and grum." does not belong to SeTv

idu irep . . . ^vveffTLOS . . . The to the soil, not actual slaves, revolting idea of a son proceeding but received a sixth of the against a lather for such a crime produce they raised for their wdl appear less repulsive, though hirers. Hence called eKT-n/xopoi, hardly less dreadftil, if we call to ipyo\d^oi, 07]Tes, villeins or mind the intense belief of the serfs. 28 nAATflXOS

efio^, kqX :;5 c^/copyov/iev eV rj Nafft), eOr^revev eKel

Trap Tj/jily. 7rapoLV't]cra

royv rivX rcov rj/jLerepcou aTroacpaTrec avTOV. 6 ovv

Trarrjp ^vvhi]aa

D /cara^aXcov eh rdippov tluu, Tre/Jiiret Sevpo avBpo,

7reva6/jL€vov rod iE,r]'yr]Tov 6 re ')(^pr) rroielv. ev he

rovrM Tft) ')f^p6v(p rov BeSs/jbevov cnXLycapei re teal

rjixekei o)? avhpo<^6vov Kol ovhev ov irpayfia, el Kal

aiToOdvoi' OTTep ovv ical erradev. viro yap Xtfjiov Kal

piyov

, rrapd rod i^rjyr^roh dcpLKeaOac. ravra SP; guv Kal

dyavaKrel o re irar^ip Kal ol olWol olKetoi, on eyco virep rov avSpocpovov rci irarpl (povov eTre^ep^ofiat,

ovre diroKreivavn^ W9 (^acrcv eKelfOi, ovr el 6 ru

ev Na^w. Such an occupation Gk. (of a conquered territory) was called a K\7]povxi-a,andth.e holder KXripoiixos, or yewfj,opos. For the account of this colonisation, V. Thuc. I, 98, compared with Plut. Pericl. ii. mKerwv. These were the re- gular bought slaves, domestics. D. 6|7j77}Tou. Used of an expounder of oracles in Herodo- tus. At Athens their duties were monopolised bytheEumol- pidae, the guardians of tra- ditional, unwritten law or

usage ; their nearest counterpart were the jurists of Eome, cf. Dem. Euerg. 1160, ^\Qov ws rovs i^7]yT]Tas 'Lva etSeiTjj/ on [xe xph TTOLelv irepl rovrcov. wKiywpei. The latter part of this word is said to be akin to Lat. cura. Gk. ovpos, a guard, cf. "ApKTOvpos, vereor, ward, ware, guard. We can certainly trace other words through ex-

actly the same changes, e.g. :— —

ETOTcpPiiN. 29 fiaXiaj aTTeK.T€Lvev, dvcpoipovou ye 6vto<; tov 0.770- Oavcvro<;, ov Belv (ppovTi^eiv virep tov tolovtov dvo- E aiov yap elvau to vlov Trarpl cpovov iire^ieuaL' KaKco

Si2. "Eij he hr) Trpo? Ato?, (o 'EvOv(f)pov, ovTcoal dKpil3a)

'TTpa-)(6evTwVy (W9 av \eyei<;, ov (pojSel hLKal^6ixevo<; T(p

TTUTpi, 0770)9 fJi'V av (TV dvocTLOv TTpdj/jLa rvy')(^dvr}

TTpdTTWV ; ET0. OvBevydp dv jjlov 6(pe\o<; eiT], co 2cvKpaT€<;, 5 ovSi Tft) dv Sia(j)6pOL Eidvcj)po)V tcov iroWayv dv6pco-

TTcov, el fir) Ta ToiaiiTa irdvTa dKpi[3(h<: elheiriv. so they say, nor, even if he had, whilst accusing your father of should one give thought to a impiety. murderous wretch like the de- OvSeu yap. Elliptical. "No! ceased." The second ovre begins For then ..." The phrase

' an entirely fresh sentence, al- means, ' 1 should be good for though corresponding logically nothing," cf. Laws, 856 C, ttus to the first oiJre, which stands Se avr]p, ov Kal a/j-iKphv u(pe\osy before a subordinate clause ; and ivSeiKvvTco Tals apx^^s. The so we should expect another pretence of astonishment on the dependent sentence after the part of Socrates in the former second ovTe to this effect : '^Nor, sentence is meant to draw out even if he had, properly liable from Euthyphro this unqualified to punishment for murdering assumption of theological om- such a wretch as this." ov be- niscience. It is then assumed fore ^€iv is merely intensitive as a basis for a string of de- according to the common prac- ductions, inevitably ending in tice of using more negatives to the conclusion, "which is ab- emphasize denial. surd," just as Euclid starts with E. Tvphs Aios, "before," i.e. his impossible assumption in a "by Zeus." reductio ad ahsurdum. For the uia-Te, &c. Notice the se- use of the proper name instead

' quence; oUi iiria-Taadai. . . Soare of iya, cf. Virg. Aen. i. 48, ' et

oi) ^o)36t . . . oiroos fxrj . . . Tvy- quisquam numen Junonis adoret praeterea ? " where Juno herself av, "in your turn\" i.e. be is the speaker. committing impiety yourself so nAAT12N02

CAP. V.

212. /\p' oi/y fioi, CO Oavfjbdaie Ev9v(j)pov, KpuTcaTOv

iaTL fjLaOrjTrj ctm fyeveadai koI irpo Trj<; >ypa(j>ri<; Ti]

'Trpb'i MeXrjTov avra ravra irpoKaXelaOai avrov

Xiyovra, otl eycoye kol ii> rw c/jLTrpoadev •y^povw rd

0ela Tvepl ttoWov iiroiov/jiTjv^ elSevat, kol vvv iireiBr]

fxe eKelvo'^ avroay^ehtd^ovrd (prjcrt kol Katvoro/JiovvTa

Trepl Tcov Oeicov i^a/naprdveLV, /jLaOrjTr}'^ Brj yeyova cro^;'

Kal el fiev, w MeA-T^re, (l)aLr]v dv, Ev6v(f)pova ofMoXoyeh

13 ao:j)Ov elvat jd Toiavra kol 6p6(x)

rjyov Kal firj SiKa^ov el he fjuyj, eKelvw rw hiBacKciKw

'hd')(^e BcKTjv irporepov rj e'/io/, «? tov<; Trpea^vrepov^

ScacjiOeLpovTLi e/jLe re Kal tov avrov irarepa, e/jue fiev BiudaKovTC, eKeZvov he vovOerovvrl re Kal KoXdfyvn'

'^Ap ovv, nonne ? But ace. to solid information by means of Hermann it is a milder, less fine language. positive, interrogation than ap' B. (TOCphv ^iUUL TO, TOiavTa. ovv oh. For this construction compare

irpoKoKeiffQai. Like many Xen. Cyr., iii., 3, 9, ot crrpa-

verbs in Greek and Latin with riwrai . . . iTTLaT-q/xoues i](Tav to two accusatives. Others are ivpo(TT]KOVTa TTJ eai/Twi/ e/caCTOS oirXla-ei ipuTciu, alr^lv, SiSdcTKdV, evvvuai, ; iEscll. Clioe. 21, x^^^

acpaipuv ; and to take another TrpoTTo/jLiros, and at the end of this example of this verb, airep koI Dialogue, (ro(phs ra OsTa yeyona. rh irpoTepou ^Stj irpovKaKiaajxeQa, Tcp SiSafTKakcp Aax^ S. This Thuc. ii., 72, and below at the dative is that of the remoter end of this passage, a -wpoxiKaXov- object, that is the person or v.]v avr6v. thing affected indirectly by the c.uToo'xeStaCf'' cxeSia is a action of the verb. It may be raft, or piece of light woodwork, called the Dative of Interest, for knocked up for a passing occa- under such a notion would fall sion, hence a " makeshift." a vast number of examples like Hence the word here means to the present in Latin and Greek, speak offhand, for the occasion, e.g. ol TlXaTaiels Xayxo-voven without sufficient grounds. It S'lK-qv Tots AaKedaLiMOviois, Dem. is especially applicable, Fischer 1378, ii., and avToi t€ Ku/j.^vo't) remarks, to those orators or €(re\Qe1u oIkt6v riva^ Her. 3, 14. rhetors who would undertake to What is called Dative of Grati- speak on any given subject fication we should put under without notice, making up for this head. —

ET0T4>PX2N.

Kal iav fiT] fjLOL 7rei0i]TaL /jltjS' a^lr} tt}? St/CT/? 17 dvT ifiou ypdcf)r]Tat ere, avra ravra Xeyeiv iv Ta> Blku-

GTrjptM a ITpOVKOXOVjJLTjV avTOV.

ET0. Nafc fxa At' w ^wKpaje^, el apa iue eiri-

')(eipy)(jeie ypd<^ea6aL, evpoLix dv, co? oliiai/oirrj craOpo'i C e

EO. Kat e7c6 rot, w (jylXe eraipe, ravra yiyvcoaKcou

/jLa6r)T7](; eiriOvpiC) yeveaOai (t6<^, etScb? on Kal dWo^;

TTOV Tt9 Kal 6 MeXT^TO? ovro<; ae fiev ovSe BoKel opdvy

ifie Se ovrco<; o^ew'^ dre^y^"^ k^cll paSL(o<; Karelhev, ware

dael3eia

vvv hr) aa(f>co^ elhevau Bita-')(^upl^ov' rroZov ri to evaejSe^ D

atplr). ITotice this is not an contrasted with the insinuating intransitive use. fie must be and humble professions of So-

supplied from ij.01. crates, who will learn anything avTo. ravra \4yeiv. The con- he can from the omniscient struction ,which had become quite Euthyphro. This is the elpaveia a direct one after its introduc- of Socrates, where he causes his tion by on, '6ri eywye, &c., now companion to believe himself changes back to the infinitive, well-informed, whilst he really depending really upon Kpdri(Tr6v is not. iffri, at the beginning of Socrates' C. (TaQp6s, "unsound." remarks, as /jLaOrjrfj (r^ yet/eaOai Karetdev—more than elZ^v, did before. " see through." So Teiresias a irpovK. avrSv. For this con- to Oedipus struction, V.S. The object and effect of this supposed case which opyr]v i/x^fiypca rr]V iiJ-W, ri]v Socrates puts forward is to ex- (TOl S' oixov hibit Euthyphro in the light of valovcrav oh Karel^es, the reference and authority upon Soph. 0. T. 337. such questions of religion and morals as are being discussed ^ucTx^P'-Cov (Tacpws elSevai. Of. between the two. Euthyphro Phaed. 114 D., t^ fxev ovv ravra

takes the bait eagerly. He is Suffx^P'^o'O'C&^i ovrcos ^X^'-^ • • • quite ready to help Socrates if ov irpeirei vovu exouri. For the he is in a difficulty, and does not fact, V.S. 4, E., init. ad fin. Drofess a doubt as to whether he D. TToloi/ rt. The force of ri himself can be mistaken, even here, though untranslatable, is to though an Athenian audience imply ignorance, or an unde- laughs at him. His entire self- fined notion in the inquirer's confidence shows amusingly, mind. ; — ;

32 nAAT12N02

elvaL (^f;? kuI to daejSk^i kol irepl (j)6yov koX irepl rcov

aWcov i) ou ; ravrov iarLV eV Trdarj irpd^et to 6(7 lov

avTO avTQ), KUi TO avoaiov av rou fiev octlov

iravTo^ ivavTiov, avro he avT(o Ofioiov Kal e^ov iJilav TLvd ISeav Kara t7]v dvocriorrjTa irav, 6 rl irep dv fjueXkr) dvoaiov elvai

ET0. TldvTCD^ hrjiTOV, w '2(ofipar€<;.

CAP. YL

212. Aeye Brj, rl ^t)? elvac to oq-lov fcal t'l to

dvoGiov ; ET0. Aeyo3 TOLPvv, otl to fxev octlov ioTiv oirep

iyco vvv iTOiOi, tu> dScKOvvTi i] irepl (b6vov<; rj Trepl

lepMV K\o7rd<; i] ti dWo twv tolovtwv i^afzapTuvovrc

E eTre^iivaLt idv Te iraTrjp mv Tvy^dvy idv t6 firJTojp edv

Te aXXo? oaTiaovv, to Se fir] eire^ievai dvoaiov. iirel,

0) ^(tiKpaT€<;, Oeaaai, (o<; fjLeya aoi epo> TeKfzrjpLov tov

^ ov ; nonne ? dependence of the relative Kal rh av6(nov au, &C., clause on, &c. "whilst the impious, again, is Aiyw roiuw. Euthyphro here that which is contrary to all makes an error. Socrates asks that is pious, but is still itself in effect, "\Yhat is your defi- ." like itself . . nition of piety and impiety?" riva, the indefinite again. Al- This requires a general descrip- though Socrates postulates one tiou or rule whereby we may form {ISeav) for the impious, he know the one by the other purposely avoids defining it but Euthyphro only gives a "Some form or other which is special or particular instance or one." two, quite inadequate for the Kara ttjj/ avos. "according definition Socrates requires. He " to,^' i.e. "in virtue of its im- sa5-s, This and that is impiety," piety." TTciv must thus be taken whilst his answer should be with avT6, although placed at couched in the form, "Piety ." the end of the clause for the consists in . . sake of rendering clearer the ;

ET0T4)PI2N. 33

vofiov on ouTo)? e;^^^, o nat a\\oL<; tjBt] elirov, ort ravra opOco^ av eiJ] ovtw ^I'^vou.eva, fxr] iTriTpeTreiv rco dcreffovvTL jirjV av oaricrovu TV'y)(^dvrj (av. avTol yap ol avOpcoTTOL Tvy^dvovau yofjiL^ovT6<; tov Ata rwv 6e(t)v apiGTOv Kal BiKaiorarov, Kal tovtov ofioXoyovac

TOV avTov Trarepa hrjaai, on tov<; vlel^; Kareinev ovk 6

eV hiKT}, KaKelvGV 76 av tov avTOv iraTepa ifCTe/xelv Bi eiepa TOiama' ifxol Be ')(^a\€TTaivov(jLv, oti tm iraTpl iTre^ep')(oiJLai clBlkovvti, Kal ovtco^ avTol avTol^;

TO. evavTia XeyovcL ireoi re tcov dewv Kal irepl ifjiov. 212. \pd 7e, w FivGv^pov, tovt eaTiv ou eveKa

T7JV jpa(j)7jv ^evyw, oto ra TouavTa eTrecBav Tt? Trepl

Tcov OeSiV Xeyy, Bvax^p^^ "ttco^: d'iToBe')(^ofiai ; Be a Br)^

tw? 6DLK6, (^rjat'i, TL<; jJLe i^afxapTavetv. vvv ovv el Kal aol TavTa ^vvBoKel tcS ev elBoTC irepl t6)v TOLOvrcov,

dvaryKTj By, w^ eoLKe, Kal rjfilv ^vy')(copeZv, tl yap real B (prjcro/nev, 01 ye Kal avrol o/ioXoyovfiev irepL avTcov lirfBev elBevai; aXXd (xou elire irpo^ ^Ckiov, av w? dXrjOS)^ rjyel ovtco TavTa yeyovevai ;

Til. rov vS/jLOv oTi, for on 6 a^d 76 toOt' eerr, V. S. 1^, vo/jlos ovtoos ex^t. Anglice, "a init., a specxilative, suggestive proof of the law being so." interrogation. So Jowett, " May oTi ravTa, &c,, "that this not this he ? " Stallb. wishes to would be the right coui'se to make it a confident question, take." giving confirmatory power to iTTirpeireiv, "to give in." Cf. ye; but this view hardly suits Her. 2, 120, rSy ov Trpo(TrjK€ Socrates' humble approaches to adiKeouTi Tcp aSeXcpeb) iiriTpiireiv. the wisdom of Euthyj^hro. ahrhv yap, &c. Stallb. com- B. avdyK-n St], " THEN I must pares for this story Ar. Nub. give in." Notice the change to 903, TTws Stjtk SiKTjs oiKT-ns 6 Zcivs thc plural in the pronoun. Stallb. OVK airSXcoXev, rhv TTorep avrov finds in it a humble self-relega- S^cas tion of Socrates to the mass, or avToX avTols ra iv. Key. vulgar. "They contradict themselves," ^iXiov, i.e. Zei/s (b'lKios. Cf, or "stultify themselves." Ar. Ach. 730. Nai rhv ^iXiov. D "

34 nAATX2N02

ET0. Kal ere ye rovrcov Oavjxaau'oTepa, (Z ^co- Kpare^, a ol iroWol ovk laacn. 2X2. Ka« 7r6\e/JL0V apa rjyel av elvau rw ovn ev

Tol<; 6eoL<; 7rp6? aX\r]\ov<;, Kal €-)(Opa<^ ye 8eiva<; kuI

fid')(a<; Kal clXXa roiavra ttoWu, ola Xeyeral re vtto

TCtjy iroiriTCJV, Kal vtto tcov dyaOwv ypa^ecov rd re

C clWa lepd rjixlv KaTaTrsTroifCLXrav, Kal Bij Kal rot? fieydXoL^ UavaOrjvacot^; 6 ireirko'^ /jiearb<; rwv tolov^

Tcov iroiKiKfxdrcov avdyerai eU rrjv aKpoiroXiv ; ravr'

cS dXrjOr] (f)ajjjLev elvai, EvOv(f>pov ; ET0. M?) fiova ye, w ^coKpare^;' dW' oirep dpri

eliTOV, Kal uXXa aoi iyo) 'iroWd, idvirep /3ov\y, irepi

Twv 6ei(ov Bcriyrjaofiaif a av aKOVcov ev oiB* ort

€K7rXxiyri(Tec,

Kol in. Again an ellipse of devices with which {o'lois if the the direct reply. V. S. 4, fin. construction were regular) our ovZhv yap. Translate here, " Cer- other sacred objects are adorned, tainly, and besides these. notably the robe (which) is de-

• Kal irSXe/xov, &c. The point voted to Minerva." We should of this inquiry is to elicit from expect some verb like KaraTreTToiK. Euthyphro the admission that after -rririXos, but we are again the gods dispute among them- surprised. The notion of adorn- selves, and if so, what becomes ment is put in apposition, viz., of our ultimate authority for fx^ffrhs Twv roiovT. iroiKiXfiaTuu, right and wrong, if it is vari- and the place of the verb taken

able, not fixed ? In the Republic by the notion of offering, avd- Socrates comes to a conclusion yeTai. on this point, viz. that all these C. ev o?S' oTi. A colloquial-

stories, representing the gods as ism ; it is equal in value to an either vicious or variable, are asseverative adverb, and like an entirely wrong, and such stories adverb can be applied to any are accordingly banished from word in the sentence, e.g. Soph. his ideal state. Cf. Rep. 378, Ant. 276, irdpeiixL y clkcov ovx a very similar passage to this. eKOvcTiv, ol5' 'oTi. So 5r]\6voTif Kal vTr6, a break in the con- ch. 7, E, fin. infra. struction. Transl., "And the EY0T^PI2N. oo

CAP. VII.

212. Ovfc av davfid^oi/JLt. dWa ravra jiiv /jlol elaavOi^ iirl (rxo"^^^ BLrjyrjaet. vvvl Si, oirep dpTL ae r]p6iJi7]v, ireipw aa(j)6(TTepov elirelv. ov yap /Lie, w eTolpe, TO iTporepov iKavw^ ehlha^a<^ ipcoTrjaavTa to D oatov, o TL iroT etrj, dWd /noi etTre?, otc tovto tvj-

')(avei oaiov ov, o av vvv Troiet?, (povov iire^Lcbv rS rrciTpL ET0. Kafc d\7]6r} ye eXeyov, w XwKpare^;.

212. "Io-a)

€v Ti rj hvo fie BiSd^ac rcSv iroWoov oatcov, «XV eKelvo

avTO TO elBo'^, a> irdvTa to, caia oaid ecTTiv ; e(f)r]crOa

D. Ti -ttot' dri, V. S. note on which it would not be impious, Xeyw Toivvv. Here Socrates which is common to and will be makes the objection tliere men- found in all impiety. The ex- tioned. "What impiety was pression, 5 travTa '6(na '6(nd icrriv generally (ttotc), was my ques- corresponds to the expression tion, but you tell me that this Kara Tr]v ayoaiOTrJTa, in ch. 5, or that (particular case) is im- D. fin., "Having one form in pious, which does not hel]) me virtue of its impiety," i.e. pre- to a canon of piety and impiety." senting the same marks or cha- KoX aKr]Qrt. Here Euthyphro racteristics of impiety by which misses Socrates' point altogether. it is known for impiety. This Socrates has therefore to bring eldos was in Plato's belief a real, home the difference between existing essence, the itniversal, universal and particular by whilst particular manifestations another method. of it only existed in an inferior elZos. The best explanation and unreal sense. From which of this term is to be—found in it may be gathered that he looked the words following : " By vir- upon our world and all that it tue of which impiety is impiety." coutained as only "the shadov/ In other words, that quality or of things perfect." Cf. "Who mode of action which makes a serve unto the example and word or deed impious, without shadow of heavenly thivg$y TV O ; — "

36 nAATONOS

E yap TTOV fJLid Icea ra re clyoaia avoaia elvai koI to.

acTLa i) ov oaLa' fiv7]fxovev€i<; ; ET0. "£70)76. 20. TavTTjv To'ivvv /xe avTrjv Bi'Sa^ov t7]v IBeav, 7't? TTore i'cTTLv, Lva eZ? eKelvTjv dTro^Xiirwv kol XP^'

/JL6V0^ avrfi irapaheiyixaTL, o fjuev civ tolovtov fi, 6)v av

i) av r) aXXo? Tt? irpdrTy, (j)a) caiov elvai,, o S' av

/jlt) tolovtov, fir] (jiW.

ET0. 'AW' el ovT(o /SovXeiy w ^coKpaTe?, Kat ovtw

aoi (f>paao).

212. 'AWrt /ji'ijv /SovXofial ye.

ET0. "EcTTt Tolvvv TO fjLev T0i<; 6eol

ocriov, TO he fir] 7rpoa(j)LX,e<; dvoaiov.

7 EH. Uayicakw'^, w 'EvOvcppov, koI oj? eyco e^rJTOvv

icpriffQa yap ttov. An example that we are at once involved in of Socrates' insinuating use of a contradiction by this defini- dialectic. Euthj'phro had not tion. Thus actually made this statement. The i)ious is that which pleases It had been made for him, and the gods. put in his mouth by Socrates, But the gods differ. V. S, 5 fin., exou fJ-iav Tiva tSeav .', That which pleases one /caret Tr}U auoaioTT^Ta. god displeases another. E. Mia iSea. Notice where Again, the impious is that this is tending. It has been which displeases the gods. granted that the gods dispute. .•. The same thing can be and that therefore right and pious and impious at the same

wrong are not fixed, unrariable ; time. but now we are showing that This contradiction he now they are fixed, one, and un- proceeds to draw out.

alterable. aWa firji/ ..." Why of course TrapadelyixaTi. So in Republic, I want to hear." ye implying, TOVT(f) TrapaSeiy/xaTi xP'^'M^^'os, " how can you ask ? where irapad. is comjiler/icnt to 6eo7s TTpoacpLXes. It will be toiJt^, in apposition to it. noticed that the weak point in "Eari roivvv. Here Socrates this definition, apart from the has succeeded in eliciting a dilemma about the gods' dis- general definition of piety and putes, is that it presupposes an impiety from Euthyphro intimate knowledge of the divine whether it is a right one or a nature unknowable to men. As wrong one, he says, remains to a definition, therefore, it is of be seen. It will easily appear no use. ; " "

ET0'^<[>PX2N. 37 diroKpivacrOaL ere, ovt(o vvv dmrf.Kpivco. el fiivToc d\r]66<;, TOVTO oviro) olSa, dXkd av SrjXov on CTre/cSt-

Sa|6t? oj? e(7TiV d\r]drj d Xeyet'^. ET0. Haw [xev ovv.

CAP. YIII.

SI2. ^ep£ 01].^ iirccFKe'^co/jbeda, tl Xeyofjieu. to fiev 6€0(j)t\e^ re Kal 6 6eo(f)iXr)^ dvOpwiro^ oaiof;, rb

8e OeopLiae'i Kai 6 deofiLar]<; dvoaco^;' ov rav'Tov h iarlv, dWd to ivavTtcoTaTOV to oaiov tm dvoaico. ovx GVTco

ET0. Ovtw fjLev ovv. 212. Kal €u 76 (f^aiveTai elprjorOai. ET0. AoKco, CO ^coKpaTe^' elpr^TaL

212. OvKovv Kal otl crTacrid^ovaLV ol Oeol, co Ev6v(f>pov, Kal Siaq^epovTUL dWi]\oL^ xal e')(6pa

gcttIv iv avTol'i tt/do? d'WrjXov^;, Kal tovto eLprjTai ; ET0. Eiprjrai yap.

212. "E')(^Opav Be Kal 6p

TiV(ov Siacpopd TTOieli aJBe Be aKOircofiei'. dp dv el

57i?^ov oTi. V.S. on eS ol5' on, that it is to be a potential one, B. AoKw, censeo. This per- a contingency. So ovk old' hv cl sonal use is not infrequent. Cf. jreiaraifii, Eur. Med. 941, where Soph. 221, A., SoKcS fikv, onep the potential particle h,v, as in &pTi TrpovOifxeda 5€7v i^evpe7v, the present passage, qualifies the

toOt' avrh vvv airoTeT€\sa6ai. verb. So in Timaeus 26 B. , ovk In 12 init. we have, "Eyuyd fioi CLV olda el Svvai/j.Tjv airavTa ev

SoKO) fiavQaveiv; where the con- fiv^/xr) iraKiv Ka^elv ; where Uv structions meet halfway. must be taken with SwaifM-riv. ^'iprjrai yap ... In 5 fin. koI irepl api0fj.ov, "about number," rh av6(nov aii rov fxkv oaiov iravrhs i.e. " in a question of numbers. ivavriov. Euthyphro seems to In this example Socrates is lead- hint, " As if there could be any ing up to the principle, that doubt about what I have given questions on which we should " my assent to ! differ would be the abstruse and Tj Trepl rivoov oiacpopd .... complex problems of morals, re- *' AVhat is the dispute, and about ligion, &c. Hence the differ- what do they differ ? ences of the gods must be also &p' &!/ el. We get 011' thus concerning the most important early in the sentence to show and radical principles. ; "

*S8 nAATON02

^La<^epoifJLe6a iyo) re Kal crv irepl aptdixov, oirorepa

irXelco, rj Trepl rovrwu BLa(f)opa 6)(6pov<; av i)iJ,a

Q TTOLol Kal 6pyL^€(j6aL aW>/A.oi9, i; eVi Xoyicr/jbov iX- 66vT€<; irepl ye tw tooovtcov ra^v av airaXXa-

yelfiev ; ET0. Udvv ye.

212. OvKovv Kal irepl rod fJLeL^ovo<; Kal iXdrro-

vo? el BLa(f)€poi/jLe9a, iirl to jxeTpelv eX66vre<; ra^xy

iravcraliMeO' av r?}? SLa(f)opd<; ; ET0. "Eo-Tt ravra.

212. Kal eVt ye ro laravai eX66vTe<;, co? eycpiiai, irepl Tov jSapvTepov re Kal Kovcporepov hiaicpi6el}Jiev av

ET0. nw9 yap ov ;

212. Tiepl TtVo? he Bi] Bievex^^^T^'i x^^tl iirl rlva Kpla-Lv ov Bvvdfievoi, dc^iKeaOai e')(9poi ye av dX\r]-

Xoi^ elfxev Kal opyi^oi/jieda ; to-o)? ov irpox^^pov aoi

D ear IV, dXX' efiov XeyovTO

ve')(6evTe<^ Kal ov Bwdfievoi eirl iKavrjv Kplaiv avTcov eXOelv e')(6pol dXXr}XoL^ yiyvoixeQa^ oTav yiyvcofieOa,

Kal eycb Kal av Kal ol dXXot dvdpwTroi irdvTe<; ;

ET0. 'AW eaiLV avrrj rj Biacpopd, go S^oo/cpare?, Kal irepl tovtcov.

C. irepl ye Twvr. " In (trivial) D. raS', "these (subjects of matters of this sort. dispute)." tcrrdvai, "weighing," lit. yLyvo/jLeea. A touch of realism "standing" (act.) ie. "poising," in the middle of an imaginary " producing an equilibrium." situation. We should have ex- Hence the name of statics, pected yiyvoijxeQa Uv. As the which is the consideration of sentence goes on, we see how the bodies in equilibrium. transition takes place in the wri- 67rl Tiva KpicTw ; "to what ter's mind, with the words, koX " tribunal ? eyw koX cv koX iravres &u9oooTroi. " ^ ^J^%

212. T/ Si; ol 6eoi, w Evdv(ppov, ovk eiTrep'^iio'

SLa(j)6povTai, 8l avra ravra SLa(j>epoLPT ^'^ >uX;J>t) > *^ ET0. noX\^ dvayxTj. ^^^T f/i 212. Ka* Twv ^ewv apa, w '^jevvale ^vdvcppov, E aXXot aXXa hiKaia rj'yovvrat Kara top abv Xoyov, Kol Koka Kol ala'^pa kol a'yaOa koI KaKa. ov jap av iTov earaalal^ov dWij\oi,<;, el fiy irepl tovtcov

BiecbepovTO' rj fydp ; ET0. 'Op^w? XeVei?. SX2. OvKovv direp koXcl rjyovvrai, efcaaroi xai dyaOd koI BiKata, ravra Kal (piXouai, rd Se ivavrla

TOVTCOV fiiaovatv ; ET0. Udvv 76.

2i2. Tavrd he 76, co? av ^77?, ol fxev SUata fjjovv' rat, ol Be ahiKa' rrepl d Kal d/KpLor^rjrovvref; araaid-

^ovoi re Kal TroXe/jovaiv dW7j\oL<;. dp' ou;^ ovrco^ ; 8 ET0. Ouroj?.

2X2. Tavrd dpa, oj? eoiKe, pbiaelrai re vtto tcov Oecov Kal (pLKelrai, Kal Oeofxiari re Kal Oeoc^iXi] ravr av ei7). ET0. "EoLKev.

212. Kal oaia dpa Kai dvuata rd avrd dv elt], co Ev6i'(j)pov, Tovrw ra> X6ja>, ET0. KivBvveveL.

Ti Se introduces a new step in ravra. Notice accent, ? the argument. * ' What tlien roinu rcf Koyw. Dativus Si' avra r., "through," i.e. Modi. Similar examples are ** on accoimt of," "in ourdesiie rovrcf rpo-jrcf, TrArj^ei iroKXol. In to settle such matters as these,'' Latin by a preposition or-abla- E. ovydp,&c. That is, " these tive, e.g., secundum tuum ser- are the only subjects upon which monem. Hoc modo. Ave can possibly imagine them KLvdvuivei. It will be well here differing—the highest and most to review the last section of the complex questions." Dialogue, which ends at this &\\a, predicate. point, Socrates had asked (cap. 40 nAATX2N02

CAP. IX.

2i2. OvK. apa u rjpofj.riv cnreicpivw, & OavfJbdcfie. *^ ov yap TOVTO 76 rjpcoTcov, o 7vy')(avei ravrov ov oaiov

Te Koi avoaiov o S' av 6eo(^LKe<^ y, koI deofjLCcre^ icmv, B w? eoLKev. o)aTe, cS EvOixjipov, o aij vvv irotet^ r'dv irarepa KoXd^cov, ovhev dav^acrrov^ el tovto Bpcov toj

fiev Afcfc TTpocrcpL'k.e'i iroLelf;, tc3 8e KpovM koI tg3 Ovpa-

i/ft) i)(dp6v, Kol Tft) fMeu^HcpaLaro) ^'CkGV, rfj he"Hpa i'^Opov Kal eu ri^ aWo? tcov decov 6T€po<; €T6p(p Sia^ep€Tat irepl avrov, Kal i/cecyoi^ Kara ravru.

ET0. 'AAV olfiat, (tf ^(i)KpaT€<^, irepl je tovtou

rcov Oecbv ovSiva erepov iripq) hia^epeaOai, c

Blktjv SiSopac eKelvov, 0? av dhiKco<; tlvcl diroicreLvr).

7 init.) for a general definition sameV' i.e. "there will be the of the pious and impious. Eu- same difference in their case as thyphro's definition had been, well." For this dative V. S. note " That which the gods love is on rcZ SioaaKciXa) Aaxe Slktjv, 5

pious ; that which they hate is ad. med. B. impious." "But," replies So- 'AAA' olfxai. Euthyphro here crates, "you have already al- starts on a Avrong scent. " How- lowed that they are not at one ever they may difler " says he, with each other on many sub- " in other things, they do not jects, and, if so, they will cer- difi'ei-' on this cardinal point, tainly dispute on this one we viz., that justice should be are considering. Therefore if done." "No more do men dif- one god loves the same thing fer on that point," replies which another hates, your defi- Socrates.

nition will not hold." ' 6)s ov S€7 . . . The ov seems

. redundant to us. But it brings , & S' &z/ e^o(p . . "But what- ever is beloved of heaven, that out the difi'ering, the other side is also hated of heaven." Notice of the question to the one conjunctive and indicative usually adopted. It is what the opponent would say. We have

/xr/ in the dependent B. T^ /xhv Ad . . . For Zeus ov and not had set the example of ill-using sentence because, in the words of parents, whilst Cronus and Ura- Matthiae, the sentence does not nus had been both of them suf- express the thought of the ferers, and Hephaestus had been speaker (but that of another expelled by his father from person), nor has reference to his heaven. thought. Or we mqy look at it Koi e/cetj/ots Kara rahrA. *' It merely as the negation of Set, will be to them according to the comparing ovk iw, ov (p7j(ii. ;

ET0T4)FaN. 41

2X2. Ti Se; av6p:iJir(DV, w EuOucppov, ijSrj Ttvo? rjKOvaa<^ dfjL(f)L(r^r)TOVPTO

ET0. OvSev fiev ovv iravovrai Tavr dfjL

(f)euyovT€(; rrjv Si/crjv.

20. ^H Kal ofioXoyovaii', co Ev6u(j)pov, dSiKeLi^,

Kal 6/xo\oyovvT6

rj yap <^aaiv dhiKelv ; ETe. "hX'nerj Xeyet^.

2X2, OvK apa e/celv6 ye dfjL^iafBrjTOVCTLv, c6? ov rov dhiKovvra hel hihovai SlktjV aXA.' eKelvo tVca? d/jL

TTore.

C. ovVev [xev ovv iraiovrai. •^ koL o/jloX. "Yes, but do "On the contrary, they are they allow, &c. ? " /cal prefixed always," &c, Cf. Soph. 0. C. to a word thus often implies a

30, 31. belief , in the speaker that the ^^^i^g i^ not SO^; V. S. ch. 2, illit. 01. ^ Sevpo Trpoaareixovra.K^op- ^ / . Ti Kal iroLOvvra ae (pi)(n oia(puei- p^ivrohs viovs- AN. Kal S>n fxku Vhv Trdpoi'ra. ""'^ The difiiculty is Oed. On his way towards US? , ^P«- to got them to acknowledge An. Nay. Just here. themselves m the wrong. In this reply Euthyphro fails " D. rh rls, &c. A good ex- to see the exact meaning of ample of a whole sentence, con- Socrates' question. He has not taiuing two or three clauses, ' been asked, ' Do men try to get becoming a noun substantive off punishment ? " but " Do men and being manipulated as such, openly deny that justice must be Cf. Plat. Rep. 327. ovkovv, ?iv done after a crime ? " This 5' eyw, ei/ ^ri AeiTrerat t> y]U Tret- Socrates puts more clearly in his aeaixev vfias, ws xpv VfJ-'^s acpelvai. next question. Here we have the difi&culty stated —

42 nAATI2N02

ET0. Wr]drj Xe^ei?. 212. OvKovv avrd ye ravra Ka\ ol 6eo\ Treirov-

Baaiv, e'lirep araaid^ovai irepl rcov BtKaCwv kuI

uBIkcov, oj? 6 cro? X6709, Kal ol fjuev (paaLV aXXjjXoL'?

ddiKecv, ol Be ov (paaLV ; iirel eKelvo ye Btjttov, w Oavfidate, ovBeU ovre 6eo)v ovre dvOpojTrcDV roXfjca E Xeyeiv, w? ov tw ye dhiKovvn Boreov Blktjv. ET0. Nat, TOVTO fiev d^rjOh XeyeL<;, co ^(OKpare^;, TO ye Ke^dXaiov. 212. \\X eKacTTOV ye, olfxaiy w Ev6v(f>pov, tcov TTpaxOevTcov d/jb(j)L(7^7]T0vcrtv ol d/j.(j)ia-fir}TovvT€(;, Kal dvOpwiToi Kal 6eoi, elirep d/Kpia^rjrovcrc Oeob 'irpd^ed)^

nvo^ irepi BLa(pep6/jLevoi ol fiev BiKaio}^ ^aalv avrrjv

TT €77pd-x^dat, ol Be dBUa)<;' dp ou^ euro)? ; ET0. Udvv ye.

* in definite language. ' Men are interest ; the person concerned ready enough to do justice when in the Uktis SSais. V. S. note they know what it is, especially in on 5 B. ad med. its special cases, what and where t6 ye Ke(pa.\aiou. Jelf describes and when. The difficulty is to this as an accusative in appo-

know these points." sition ; but it is hard to help ovKovu, &c. " Is it not then looking upon it in some passages the same case exactly with the as a nom., e.g. Theat. 190, B., gods too?" Lit, "Do not the ^ Kol, rh TrduTwv KecpdXaiov, gods experience this ? " Cf. (TKOTTel et TTOT, &c. Herc, no Rep. 563, C, avThs yap els ayphu doubt, the accusatival sense iropevdfMevos Oafia avTh Tratrxco. suits better, like such expressions ws 6 ahs Xoyos. Again, Eu- as cTri Se (xrevaxovro yvvaiKes thyphro had only had this ad- ndrpoKXov Trpoipaaiv, ccpwv 0' mission extorted from him. V. avTu>v JCTjSe' e/cacTTT?. S. 8, D. eKaa-Tou. Not "every parti- ov (paaiv, " negamt" i.e. nee cular," but a "particular case," aiunt. or "particulars," explained fur- E. T^ 76 adiKovvTi. Dative of ther on by irpd^edos tivos. "

eT0Yc|)Pi2N. 43

CAP. X.

212. "Idt TOLVVV, M (plXe EvOucfipov, BlSa^ov kuI 9

€fJ>e, ha aocfyoorepo^ yivcojuai, rt aou TeKiMrjptov kcTTiv, a)? TTavre? Oeol rjyovvTac ifceivov dSiKox; reOvdvaiy o? dv OrjTevwv dvhpo(^6vo

Bt} 6p6o3^ ex^i' eVefteVai kol eTricTKrjTneaOaL (povov rov vlov TO) Trarpt' Wl, irepl tovtcov ireipSy tl /jloi aacpe^;

ivhei^aaOai, oj? Travro^ fxdWov 7rdvTe

6p6(ii

SiSa^. EuthjTDliro being pro- innocence of intent to slay. bably discouraged by having his Translate, "committed man- mistake thus plainly set before slaughter." him, has to be reassured by (pOdo-T] T€\€VT'i](ras. Take with ." fresh professions of inferior irpiV, "loses his life before. . knowledge on Socrates' part. Cf. 4, init., OS 76 Tvy)(^dvei &v

ws irdvTes Oeol rjyovvTai . . . ed iidXa Trpea^vTr]s. For this After these words we have a verb, Xen. Cyr. i, 3, 12. x«^^- general description of the occur- irhv •^1/ &Wov (pOdaai tovto ttoit)- rence, the words koI inrep rov aavTa, sc. "To do this before TOLOVTOV depending on rt re^- he did." " fi-fjpiou icTTiv ws : How do you Seo-^a. Noun heteroclite.

know that all the gods think . . . iiri(rKr]TrT€adai. " Dicitur de

and that it is right 'I iis, quae cum impetu quodam in

'6s iLu dii)Tev(au . . . (pddcrr]. So- aliquid irruunt." Stallb. S/ctjtttcd crates puts the case indefinitely, is used of a darting light in so as to qualify the direct inter- Aesch. Ag. 302, xifxvnv S' i/Vep rogative and soften his apparent TopywiTiv icTKifi^ev (pdos. For the " incredulity : Supposing a man gen. (povov, cf. damnatur ai- to be serving, and were to com- 2ntis, and cajntis accusare in mit a murder," &c. Hence the Nepos. "Employment of the potential 6.u, irafThs fj-akKov. The sense

expressing contingent or possible of comparison is lost here : action, and of the conjunctive. "without doubt," "absolutely." But it is not an entirely ima- Cf. Rep. 555, D., /cat daSavei- ginary case. Hence the con- ^ovTes €Tt TrAoucriwrepot kol iu-

junctive is primarj^ TifioTepoi yiyvuvrai ; to which avdpocpovos yey. This expres- the answer is, iravTds ye fxaKKov sion seems to imply possible "

44 nAATX2N02

ivSel^y, iyKco/jLici^wv ere iirl ao(f)La ovteiroTe irav-

dOfMac.

ET0. ^AX)C iaco<; ov/c oXlyov epjov ia-Tci; c5 2co-

Kpare<;' iiriu irdvv ye Ga(^(a^ e-xoifii av eTnhel^ai ool.

2X2. ls\av6dv(o' on croi Zokw tcov ScKaarcov

Sva/jLaOearepog elvaf irrel €/ceLVOi<; ye evSel^ei h7]Xov

on, (i? ahiKCL re ean Kal ol Seal aTrai/re? rd TOLjavra juiaovacv.

ET0. ndvu ye tra^w?, co 'EM/cpare^;, edv irep cLKOvaiaL ye puou XeyovTo^.

CAP. XI.

C 2>12. XA,A,' dKovcTGvrcLi^ tdvirep ev BoKjj^ Xeyctv. ToSe Be crov evevorjcra d/Lt XeyovTO<^, Kal irpo<; ifiavrov

GKOTroi' el 6 Tt fxdXicnd /xe KvOixppcov BiSd^eiev, co<; ol 6€ol diravTe^; rov tolovtov Odvarov rjyovvrac uSlkov

elvai, ri, pidXXov iyo} pLe/.id(h]fcci Trap ^i6v

770T ean rb baiou re Kal ro dvocnov ; 6eo/JLLcre<^ fieu

yap rovTO rb epyov, w? eocKev, etr] dv. dXXd yap ov

B. eVei. To this truly mobile jxavOdva, "I compreliend. particle it is hard to assign a Cf. Ar. Birds, 1003, ME. Mau- meaning that will serve for more Oaveis ; UE. Ov fxavdavw. Others

than two consecutive passages. join fxavdavca on . . . Euthyphro says, " It will likely rwt/ SiKaarwu Sva/j.. Refers to " be a long affair ; and "I could the words in 3 B,, iroXv &;/ -rjfuv lay the question before you very irporepou Trepl sKeiuov \6')os yeu-

clearly." AVhat then is the oito kv t^ hLKarrTr,piu ij irepl ifxov. connection between these two C. rSde refers to v.diat follows, remarks? If we look on to Evdvcppcov. The thu'd person Socrates' rejoinder it will seem here instead of the second gives that he takes Euthyphro's re- an additional weight to the state- mark to im[)ly, "You will need ment of the situation, enabling a lot of explanation," and allows Euthyphro as it were to put that he is certainl}'^ very dense, himself outside himself, and The full sense would then seem view the difficulty as a disin- to be, *' 'Twill be a long business terested spectator, since (you Avill need it explained 00s eoiKey, i.e. according to very clearly, and this I shall be Euthyphro's decision on ground able, and) feel it my duty to do." of his own knowledge. ET0T(I>PnN. 45 lovTCd i(j)dvq dpri (opta/jbeva to oaiov Kal fjiiq. to yap OeofJULdh ov Kal ^eoc^iXe? i(j)dv7}. co(tt€ tovtov /xev d(l)L7)fjLL ere, w EvOvcppov, Kal el fiovXei, irdvTe^ avTO D rjyetadoxTav Oeol dSiKOV koI Trci/re? fiLcrovvTOiV. dXk upa TOVTo vvv iiravopdov/jLeOa iv Tcp Xojcp (o<; o fiev uv irdvTe^ ol 6eol jjuLacoaiv, dvoatov eaTiv, o 6' av

(f)L\C0(TLVy OaCOV O S' dv ol (lev cj^LkcOCTLV, 01 Be /jLL(T(baiV,

ovBeTepa t) dficboTepa; ap ovtco jSovXeL -qjjuv copicrOac

vvv irepl Tov baiov Kal rov avoacov ;

ET0. T/ yap k(o\v€l, c3 ^d)KpaTe<; ;

2X2. OvBev ifxe ye, c3 EvOv-^pov, dWd av Brj to

GOV GKoirei, el tovto virodeixevo^; ovtw paaTa fie BLod^€L<; o viteay^ov.

ET0. 'AXX,' eywye cfjaLTjv dv tovto elvat to oaiov, o dv 7rai/T69 ol Oeol (piXcoat, Kal to evavTiov, d dv E TTdvTe<; ol Oeol /jLtacoaiv, dvoatov. 212. OvKOvv eTTtaKOTTM/jieu av toZto, w EvOvcppov,

el Ka\(i}<; Xeyerai ; t) ecbfiev Kal ovtco^ '^/jlcov t€ avfcov

diTohe^d}lj.eOa Kal tcoi/ edv fjLOVov rt? dWcov, (j^fj

TC e'X^eLV ovTCD, ^vyy^wpovvie'^ cr^eiTTeov, t'l ^X^^^ j V 6 \eyet Xeycov ; ET0. ^KeiTTeov. olfiai jxevTot eycoye tovto vvvl KaXo)^ XeyeaOai.

ov rovrq) i(p. dpTiwp., "These jToving an antagonist's assertion distinctions have no bearing on and proving your own. Cf. Ar, the definition of piety and im- Eccl. 485, to ivpayix i\eyx04v. piety."—Jowett. ws h ix4u. The emphatic word rSyap, suhj., 0eo;uiTes oi/appo- in this sentence is Trai/res, sitive, Kal deofpiK^s, predicative. "What aZZ the gods hate." a

D. iTTavop6ovu€6a, "set up- E. 'ii/JLau re avr. dnroSex . . . ; * right afresh " prove and justify ' on our own or other's autho- any proposition. Stallb. aptly rity." Cf. Phaed. 92, E., fi-qTe compares ix4yx^iv, w^hich com- ifxavrov jut^tc aWov diroSe- bines the two notions of dis- x-""^"*- 46 nAATilNOS

CAR XII.

Sn. Ta;^', CO '''yaOe, ^eXnov elaofjieOa. ivvorjaov 10 yap TO TOLovSe' apa to oaiov, ctl oaiov eaTi, (f)L\€LTai

viro Tojv Oewv, rj otc ^LkeiTai, oaiov iaTLV ; ET0. OvK olS' o TL Xiyet'i, S ^(t)KpaTe<;. 20. A\V iycb Treipdao/juaL o-a

Xeyo/xev tl (^epofxevov kol (f)epov, kol dyop^evov koX ayov, KOL opcafievov kol opcov koI TrdvTa tcl tol- avTa fxavOdveif; otl eTepa d'XXijXwv iaTL Koi y GTepa.

ET0. "E7ft)7e (jlol hoK(o fjuavOdvecv.

212. OVKOVV KOL (f)L\.0Vp.€v6u TL iaTL, KoX TOVTOV

(piXovi^ €T6pov 70 ;

"^Apa rh oaiov ... In other find the two (viz., piety and the words, "Are these gods with loved of the gods) roughly corre- their quarrels and disijutes to sponding, we are to rest satisfied. be the rule for us, or is there Piety may be something more a higher basis or sanction of than the loved of the gods. And Right which they recognise in we know that the ' loved of the " their better moments ? gods ' implies that the gods love.

OVK oiS' . . . ISTotice Euthy- Now the gods loving is prior to phro's inacquaintance with the loved of the gods. So we can logic of the Sophists. put our definition back a step Koi TrdvTa, &c. "And that and say, ' Piety is found in all ; there is a difference in all such cases of the gods loving ' and

things ; and where the difference there may be other cases un- lies." known to us of piety. Clearly, ^, "in what way, manner, or then, Piety, or the Holy, is the regard." Cf. Lat. qua. larger and anterior notion. For OVKOVV, &c. The drift of this ' Heaven loves ' is anterior to piece of reasoning requires eluci- ' loved of Heaven.' If a reason ' dation. In brief it is this : ' All or cause is to be found for things that are in a particular ' Heaven loves,' we are irre- condition are so because they sistibly forced back to the prin- have been brought into it by a ciple because it is holy.'' This,

motive power, e.g. the carried, then, is the order : ( i ) This is the led, the the loved, Holy Therefore all the gods become, ; (2)

have all had some one to carry, love it ; so we find that (3) Things lead, make, or love them. Now holy are god-beloved. Thus does' Euthyphro and I are asking, Is Plato deify the Idea, and ration- piety to be defined as 'the loved alise the deity, being driven to ? of the gods ' No. Because we his conclusion by the state of .oaust not say that, because we the popular theolog}-. ; ; "

ET0TcI>PX2N. 47

Ow? r^ap ov ET0. ;

2>12. Ae'ye Brj /xoi, irorepov to 4>6p6iJLevov, hioTi B

(f)ep€Tat, (f)€p6p,€v6v icmv, i) Sc aWo re; ET©. OvK, dWa Boa tovto.

212. Kal TO dp/ojxevov hrj, Slgtl ayeTai, fcal to opcofjbevoi', SioTL opaTat

ET0. Udvv 76.

211. Ov/c apa Slgtl opcofievov

SioTL (f)ep6fM€vov, ^ep€Tai, dXkd Slotl (peperaL,

(hepofjLevov. dpa KaTdSrfkov, w Evdv(ppov, o ^ovXofjLao TcSe, otl, Xeyeiv ; povXofxai Se et tl yiyveTai rj C

et Tl irdcx^i' Ti, ov')(^ otl yiyvoixevov ecTi, yiyveTai,

a)OC OTL yiyveTai, yiyvofMevov eariv ouS' otl Trdo")(ov ioTi, Trda^ei, aXX' otl Trda'^ei, TTdcr')(OV eaTiV rj ov ovt(o<; ^vyy^copel'; ; ET0. "Eycoye.

EsQ. OvKovv Kal TO (piXovfjievov rj yiyvcfievov tl icTTiv rj Trda')(ov tl vtto tov ; ET0. Udvv ye.

212. Kat TOVTO dpa outco? e;)^^*, wuTrep tu irpoTepa' ov-)^ OTL <^i\ovfiev6v ecTTiy (f)L\eLTai vtto wv (pLXeirai, aA,V otl (piXeiTai, (piXov/j^evov

ET0. 'Avdy/CTj.

B. QvK &pa, &c. This is to Ovkovu ... " Well, and the show that the 6eo(pi\4s is not loved has become what it is, the cause of the gods loving it, or is what it is through some but, e contrario, the gods loving agency ? is the cause of its being 6eo(piK4s. inrh &v. V. S. note on ^v It is not therefore holy, because Trpou-n-ou, 11. 6€0(pl\4s. C. ^ovXofxat Key€iv, "mean"

Cf. French *' vouloir dire." — ; —

48 nAATXlNOS

Jj 212. Tt Bj] ovv Xeyo/xev Trepl tov oaiov, w Kv-

6i(f)pov ; aXXo tl (piXetTai vtto decov iravTcov, ok 6

cro? X6<)o<; ; ET0. Nat.

i) 212. "^pa Sta rovro, cti cctlov iartv, hi aXXo ri ; ET0. OvK, dXXa Sia rovro. 212. AiorL dpa oaiov ean, (piXelrai,, dXX'' ov-^ on (piXetrai, htd rovio oaiov ecriLV ET0. "EoiKev.

2X2. AXXa jnev Br] Siori, je (puXelrai vtto 6e(^v,

(piXovfievov iart fcal 6€0(f)iXe<; to OeocfuX^^. ET0. Oco?

212. OuK apa TO ^eo(/)tA.e? ocriov eanv, (a Vjv-

&j(ppov, ovBe ro oaiov OeccjaXi^, a)<; av Xeyec;, dXX' £ erepov rovro rovrov. ET0. Ilco? (y'2a)«;paTe? 8?;, ; 212. "On SfjLoXoyovfiev ro fiev oaiov Bid rovro (piXelo-Oai, on oaiov eanv, dXX' ov Biori (ptXelrai,

eivai' r] oaiov yap ; ETX2. Na/.

D. ^KXo Tl (pL\e7TaL . . . i.e. (i) That the deocpiXes is so * ' We have without doubt agreed because the gods love it ; in that all the gods love it." The other words, that the gods loving whole x^hrase was olWo n fj. So must be regarded as something in Her. i, 109, 'dWori ^ Aei- coming before the existence of Trerai rh iu6evT€v iixol klvSvvwv the 9eo

6 fj.4yi(TTos ; (2) That the BeocpiXes cannot

Ai6ti &pa . . . We here as- with any reason or accuracy be sume the major premise, " Be- said to be the same thing as the cause a thing is holy .'. it is oaioy. Euthyphro allows that god-beloved." the gods love a thing because OvK &pa rh OeocpiKes, &C. The it is holy Algti 6.pa ocn6v eCTi god-beloved is not therefore the

proving two propositions : —:

ET0T4>P>QN. 49

CAR XIII.

2fl. To Be cpiXelraL viro Oewv, avTM TOVTcp T<^ (^iXeladai 6eo

212. 'AXV e'fc ye ravrov rjv^ w ^iXe ^vOv(f)pop, to ^(0(^tX€9 Kol TO oaiov, 66 uhv hia to ocriov elvai e^CXeiTO TO co-lov, kol Bid to deoipiXe^ elvai e^t- XeiTO av XP deo(j)L\e<;' el Be Blcl to (ptXetaOat viro 11 Oeojv TO 6eo<^iXe^ 6eo(f)iXe^ rjv, koX to oaiov av Bca

TO (^iXelaOau ocnov rjv. vvv Be opa^y otl evavTL(io<;

6')(^eTov, w? iravTaTraaiv erepco ovTe aXXrjXcav. to /xev yap, oTC (ptXeLTai, eaTiv olov (piXeZaOai' to 8' otl eaTiv olov (piXelaOai, Bia tovto (juXecTat. koI klvBv- vev€i(;, (o Fiv6v(f)pov, epwTcojjuevoi; to oatoVy o tl

it the characteristics of the premising these three steps '6(riov.

(i) The holy is loved by the rh fjiei/ yap ... A restate- gods because it is holy ; (2) The ment of the position. The one, gods love certain things ; {3) The viz., the god-beloved, being god-beloved is the result of the loved, or because it is loved, is gods loving—we can argue thus lovable, or "of a kind to be If the holy and the god-beloved loved" (Jowett), while the other were the same, from (3), then is loved because it is of a kind the holy would be the result of to be loved. In- the latter case the gods loving; but from (i) the lovable qualities are evident, the holy is the cause of the gods in the former they need to be loving, which is absurd. Next drawn out. If the holy and the god-beloved Kot Kivdvueveis ..." So it ap- were the same, from (i), the god- pears, Euthyphro, that you will beloved would be loved by the not make known to me the true gods, because it is god-beloved, essence of the holy, but only i.e. it would be the cause of the tell me one of its particular cases gods loving ; but from (3) it is or manifestations," viz., that all the result of the gods loving, the gods love it. V. S. note on which is absurd. 7, €lSos. ElSos and ova-ia are ofoj'

on

TTOT €(71 1, Tt/v fxeu OhcTLav fjiOL avTOv ov ^ovXeaOai

()r]\cocrai, ird6o<^ he ri irepl avrov Xeyeiv, o n rrc- B irovOe tovto to octlov, (ptXelaOai viro Travrcav OicoV

6 Ti Be ov, ovTTco elire;. el ovv crot c^iXov, jxt) f-te

aTTOKpvyjrjj, aWd irdXtv elire e'f cipx^^i '^^ iroTe ov to oaLov elVe (f^iXelrai vtto Oeoov, etre otlSi) irctGyei. ov <^hp irepl rovrov BcoLo-ofieda' dW* elire irpoOvpiw^, ri ecTTL TO re oaiov Kal to dvoatov

ET0. ^AX\\ CO ^coKpaTe<;, ovk e%ct) eycoje ottoxj

aot eLTTCo o vow. 7repLep-)(eraL yap irro^ del tj/jllv o dv

, irpoOck'^iieQa, Kal ov/c eOiXei, fxeveiv ottov dv^ ISpvcrw- fxeOa avTO.

212. ToO r]/jLeTepou nrpoyovov, a> ^vOv^pov, eoLicev

C elvai AaiBdXov tu vtto aov Xejofxeva. Kal el jJLev

avrd eyci) eXeyov Kal ertdifjLTjv, tao3<; dv /xe eire- CKWirre^, co? dpa Kal ifiol Kara rrjv eKelvov fu77e-

vetav rd iv roL<; Xoyocf; epya dirohiBpaa-Kei Kai ovk

ideXei /jLevetv "ottov dv ri? avrd 6y' vvv he — ao\ ydp

al v7ro9eaei

ov yap iOeXovaC croc fjueveiv, &;? Kal avrca aoo hoKel. .

ET0. E/xot he hoKel cr^eSov rt rov avrov aKcoiJL-

fiaro^, c5 l^wKpare^, helaOai rd Xeyofieva' rh^yap

'6 ri, TreTToudi rh OCT . , . "a par- C. avoSi^pdcrKei. These w. re ticular phase which the holy certain statues or figures en- undergoes," ''one aspect of the dowed with locomotive power, holy." V.S. note on 9, ovkovu, a-oi, vnth. reference to Euthy-

&c. phro's words, ir^pUpx^rai . . .

B. efn-to 5 yoa>, "express my rjfui/ . . . For aoi V. S. note on thoughts." 5, 5iSa(XKd\(f}.

irepiepx^Tai. Sc. to the same ov . . . iQ^Xovai fxev^iv, "show point. an inclination to be on the

'6< fikv . . . vvv Se, infra. move." Jowett. 6.pa, "as you say.' rh ydp, &c. " For it is not I ToC T]iJ.iT(pov Tcpoy. Ct. Alcib. who v,'orked in this locomotion, "Maj. 121, A., Socr. koX ydo rb this inability to stay in one

rifxdTjpo'', d) yevuale: 'AAki/SiciSt?, place ..."

ils AaiSahoP , . . {ai'a

€706 elfJLL 6 ivTiOei^;, aXka av fiot SoKel

^i2. KivBuvevco apa, (o eralpe, eKetvov rov uvSpb^ 86Lv6T€po

6 fiev ra avrov fiova eTrolei, ov fievovTa, e'yu> he irpo

70U9 ixeveiv, Kal aKuvi^Tw^ iSpuadao /jidWov rj Trpo? E TTj AaiSdXov ao(j)La tcl TavTuXov '^prjfMaTa jeviaOaL.

Kal TOVTOiv fM6v dBrju. eVetSr/ Be fioL Bo/cel

D. ijxov 76 cueKa, "as far as pains to help you towards point- I am concerned." Cf. Eng. ing out to me ..." ' As it were "for me;" e.g., "You may go 'infuse the healthy desire of im- for me " = "1 will not stop parting real knowledge into one you." So Her. l, 42, rod (pvKaa- who already has the power, but (70VT0S eiveKev. lacks the inclination. By such Seiu6Tepos TTjj/ Te'xf. Cf. rhu an artful manifestation of words on/jLou UiTOevs ; ch. I and does Socrates try to excite Eu- note. thyphro to say all he can for the TTjs TexvTjs, partitive geni- question, drawing him on by this tive, "amongst the character- skilful ilattery to help the poor istics of my art this one is the stumbler, as he represents him- finest." self, along the road of know-

fxaXKou ¥t, &c,, "rather than ledge. to possess the wealth of Tantalus This little diversion concern- besides the cunning of Daedalus." ing Daedalus, with the remarks E. ahriv, sc. exo/iej/. "A preceding and following, is truce to this." thrown in, in a masterly manner, ' rpucpau, ' mollem et delicatum to rest the mind of the hearer te praebere," Stallb. This verb between the arguments. So- expresses the feeling of fas- crates is going to begin another tidiousness and effeminacy con- bout on the original question, sequent upon indulgence or deli- but gives his companion a short cate living, all which is here breathing time and a slight re- transferred to the intellectual freshment (this little Daedalus sphere. episode) before again entering wtSs aroi, &c. "I will take the dialectical lists. —

52 []AATX2N02

i,Be yap' ov/c dvajKalov aoi hoKel oUaLov elvai ttCiv

TO baiov ; ET0. "E/ioi7e.

212. \p' ovv /cal irav rb Si/caiov oaiov, i] to

12 /Uez^ odLov irav olfcaioy^ to he Slfcacov ov irdv Zaiov. dWd TO fxev avrov oaLOV, to Be tl /cut ciWo ; £T0. Oi)^ eiro/jLai, w ^auicpaT€<^, Tol

212. Kcil firju vewTep6<; y e/juov el ovk eXaTTOV rj

ocrcp (TO(^wTepo^' ak'Ky u Xejco, rpuc^av vtto irXovrov

Ti]<; <7o0/a9. dX\\ (o fiaKapte, ^vvTeuve cravToV Ka\

yap ovhe ')(^a\eirov KaTavor]aat o Xeyco. \eyco yap Brj

TO evavTLOV y 6 itoltjtti'; iTroLTjaev 6 iroii^aa^

Zrjva 8e tov 6' ep^avTa, Kal o§ TaBe iravT €(f)VTcvaev, Oufc e6e\ei

eyco ovv tovtw hia^epopLai tm TroirjTTJ. e ttco aoc ottt?; ET©.^ Udvvye.

212. Ov BoK€L jJiOL elvai, Iva Seo?, ev6a Kal alhoo^^

TToWol yap /JLOL Bokovctl, Kal voaov^ Kal '7r€vla

OVK avayKoiov . . . Socrates Hence holiness is a part or is going to extract from Euthy- species of what justice is the phro the admission that although whole or genus. all things holy are just, it is not rh 8e rt. The indefinite pro- true that all just things are holy. noun is added because it is not This may be thus geometrically known lohat part of justice is represented covered by holiness, and what

A, things just ; B, things by other virtues. So Lucian, holy. D. Mort. i6, 5? ^^ yo-p o fxep ns eV ovpav(f, oBe irap' rifjuv, ah rh e^SwAoj', rh 8e (rco/xa eV Otr?; KOVLS TjSr} yeyeuTfTai, where 6 ix€v Tis is the (indefinable) di- vine part of Heracles that has where we see that though no left the earth, things holy are not also just, ^vvreive PI2X. 53 dWa TToWa roiavra SeSiore?, Seotevai. /xiv, alBelcrdaL

Be finqhev ravra. a Behiaaiv. ov kol aol Bokgl; ET0. Udvv rye. 212. 'AXX' Lva 76 alBto<;, ev6a koI Seo? elvaL- eirel eartv ccrri? aLBovfievo^; tl irpa'yiJia kol alo-x^- v6/jLevo(; ov 7re^6^r}TaL re teal hehoLicev dfia Sofa-

iTOvqpla^i ; ET0. d^ehoLKe fxev ovv. 2X2. Ovic dp' 6p66j<; e^^i XeyecV lva jap Seo^,

€v6a Kol alSoo

evOa real TreptTTOv, lva Be TrepiTTov. evda Kal dpt6ii6

212. To roLovTOV tolvvv K.al eKel Xeycov rjpa,-

Tcov, dpa lva BtKaiov, evOa Kal oaiov, i) Iva^fiev octlov,'

dv6a Kal BUaiov, lva Be BiKatov, ov Travja-yov ZcnoV J) / ^

a\A.' 'iva. fjL€u alSws . . . This reverence, which is a part of will be expressed as above, CC fear." being fear, D being reverence. Sxrre ovx, &c. " In the same way all number is not odd, but all odd implies number." All ' this is to show that, though all things holy are just, all just things are not holy—that justice All reverence implies fear, but is the larger head under which not all fear reverence. And we can range holiness. Deii- there the poet is wrong, for he nition, logicians tell us, is per makes the two coextensive. genus et cUfferentiam, i.e. by ov fxevTOL 'iva ye Seos ... 76 giving the genus or family, and qualifies the whole sentence, the distinctive marks of the being placed as soon as possible particular member of the family after the beginning of the wrong we have in view. Justice is the

statement, to which it calls at- genus : it remains then to find tention, or which it stigmatises. the difi'erentia, or distinguishing cttI TvXiov, &c. " Fear is a marks of this particular phase term of wider extension than of justice called holiness. 54 nAATX2N02

fiopiov

ET0. OvK, aXV ovTO). (f)aLV€L yap jjlol opOoy^ Xeyeiv.

CAP. XIV.

211. "Opa Brj TO fjL6Ta tovto. el yap fiepo^TO oaiov

TOV BiKalou, Sel Si] rjfxa^, to? eoiKev, i^cvpelv to ttolov

fjiepos av ecrj tov hiKalov to ocjlov. el fxev ovv av fie

j/pcyra? tl twv vvv hrj, olov irolov fxepo^ edTlv (ipi6/iov

TO apTLOV Koi Tt? GJV TVyXCLVeL OUT09 6 apiO/jLO'i, elTTOV

dv, OTI 0? du fxi] arKa\7]yo<; y, dW' laoaKeXrj'^' rj ov

(701 SoK€L ; ET0. "E/ioiye. E 212. Ueipo) St] kol ov ifxe ovtco SiBd^aL, to irolov fiepo<; tov BiKalov oaiOv icJTLV, Iva koi yieXr^Tcp

Xiycofiev /jLtjKed^ ?7/U-a? dhuKelv /jLtjS' da6^ela<; ypd

datf W9 iKav(Jt)

evce^ri koI oaia kuI to, p,r}. ET0. TouTO Tolvvv ep-oiye BoKei, o) 2c6«;paTe9,

TO /jLepo<; TOV htKaiov elvai evcre^h Te koi octiov, to irepl Tr]v tcov Oe(ov depairelav' to Be irepl Tr]v twv

dvOpcoircov TO Xolttov elvai tov BiKalov fMepo^;.

D. rh &PT10U, even, conn. \v. definition out of Euthyphro, apw, tpTi, "fitting exactly;" which he at once proceeds to explained by laodK^K'^s, equal- test. Euthyphro divides justice limbed, opposed to PI2N. 55

CAP. XV.

212. Kat Ka\(o

Tj a\V o liriTLKO^' yap ; ET0. Udvv ye, 2X2. 'H yap irov nTiriKri XirTrwv Oepairela. ET0. Nat.

212. Ovhk ye icvva^ ird*; ewLararai OepaTreveiv, aW 6 KVVTjyeTLKOf;. ET0. OvTO)?. 2i2. *H yap ttov KvvrjyeTLKtj kvvo)v Oepairela. ET0. Nat. B 2X2. 'H he /SorfkariKr} ^ocav. ET0. Ylavv ye.

2X2. 'H Be Br) oaioTTj^; re /cal evcri^eca decov ; w

^vdv<^pov' ovTco \ey€L<; ; ET0. "'Erycoye. 2X2. OvKovv Oepajrela ye irda-a ravTov Btairpdr^ rerai, olov roLOvBe' eif dyaOw tlvL eart, Kal dxpeXela

dWct fffiiKoov. Socrates will cept by him who is acquainted not start on the discussion of with that art." But he breaks this definition without having off with an example, oUu (pafiey, it clearly understood what the and proceeds to establish the words mean. principle in his usual way by

K^yofiev ydp irov . . . Socrates aggregating instances. —Stallb. was going to say, "We under- B. olov Toi6vSe, so. Xeyw, as stand, do we not, that every is shown by Kep. 331 C, oTov depaTTeia has its particular art, roiSySe K4yw, ttus i.v irov

and cannot be undertaken ex- iX-noi . , . 56 nAATOXQv

Tov Oepairevofievov, ooairep 6pa<; S?}, oti ol lttttol vtto

Th<; l'mTLKrj

rj 'yiyvovraL' ov hoKOvai aoL ; ET0. "E/xoije.

C I>D.. Kal ol KUV€^ ye nrov viro irj^ KvvriyeTLKi}^;

ical ol ySce? VTTO rr}

coGavTcc><;' rj iirl ^Xd/3r] oXei lov depairevofxevov irjv

OepaTTeiav elvai ; ET0. Ma At' ovK eycoje. 2X2. 'A\V eV ODCpeXeia ; ET0. Uw^S'ov;

2f2. 'H ovv /cat rj odiOTrj^; Oepairela ovaa deodv eart 6ecbv Kal /3eA,Ti0U9 tol/? 6eov<; TTotec co^eXeid re ; Kal (TV TOVTu ^v'y')(wpi)(jaL<^ av^ &)? iireihdv ri ocnov

Troifj^, ^eXjico tlvcl twv Oewv direpya^ei ; ET0. Ma At ovk eycoye. 212. OvSe yap iyoj, a)--Ev6v(f)pov, olfzal ere tovto

XeyeLV iroXXov Kal Bico' dXXa rovrov hi] eveKa Kal

dvTjpo/jirjv, TLva irore Xeyoi

212. EleV dXXd t/? Srj 6e(Zv Oepan-eia e'lrj dv rj 6cn6Tri<; ;

ol Xttttol. These examples iroXXov kuI Sea>. V. S. note from common life are very fre- on ttoAAoG, cli. iv. quently used by Socrates to tovtov St) eveKa koI avvpofjt-vv establish analogies. Cf. Rep. . . ovxvyov/iieuos . . "laskedyon 335, $\a7rT6fj.eyoi S' ?7r7roi ^eA- for this reason, \iz., that I wanted riovs x^hovs yiyvovTai x^^povs. f) ; your repudiation of such an idea." dpa us rT)v tSjv kvvwv aperrju ^ els ovx belongs to Xeyeiv, and 7)^01)- 7r)v'iTnruu; /c.t.A. Atefoy means more than "think- C. (TV. Perhaps this pronoun ing,"—" Because I expected." has a distinctive force: "You D. tIs S^ 6., "quod taudem the theologian (who can hardly ? deorum officium " ace. of co

ET0T4>PI2N. .57

ET0. "Hvirep, w Sw/fpare?, ol BovXol tov^ Se-

(TTroTa^; Oepairevovaiv.

212. MavOdvco' viT7)p€TtK7j Tt? dv, CO? 'ioLKev, dr]

ET0. Uavv fjiev ovv.

CAP. XVI.

212. 'E^oi? av ovv elireiv, r) larpol^; vTrrjpeTi/ci] eh tIvo<; epyov airep-yaalav Tvy')(aveL ovaa virqpeTyfaj;

v

TjfTrep . . . Oep. Cf. Rep. 5, tion to his tools and his beasts, 456, D, aoeTTjv dfrl l^xariwu but a servant attending to the afxcpieo-ovTai. Matthiae explains different wants and arbitrary such verbs as governing an accu- demands of his master. Notice ."sative on account of the active therefore the distinction drawn sense implied in them." above. The Oepaireia lorpais

7} larpoTs innjpeTiK-f). The art, vinip^TLK't] is the course of study subservient or auxiliary to heal- and knowledge of detail neces- ing others, which physicians sary or ancillary to a physician's use. Distinguish this carefully right employment of his art from 7) 6eo7s vTn]peTiK7] lower the result of it is ^716*0, health, down, which means "the art to the objects of its attention : which others use serviceable whilst the depa-jreia deo7s inrrjper. to the gods for their own is the unreasoning, implicit at- benefit." tention that must be giv^en from There is a transition from one an inferior towards a superior in sense of Oepaifeia and vn eTi:d. ^hose service he finds himself, to another in this passage. The 'ho first dtzcaireia is objective, depaiT'^'.a of dogs, horses, &c., is directed towards the accomplish- directed towards their T)iysicai ment of an external effect ; the improvement. depa-jreia there- second is the discharge of a fore means " care for," without duty. Plato, however, by pre- any notion of subservience, but serving the same phraseology simply the care that every good with really different meanings, master or workman gives to the drives Euthyphro to seek for instruments he uses for making some external good effected by a livelihood. But when we our attention to divine worship come to the answer, ^vir<-p ol and other religious duties, for

Sov\o. Tovs SeairSTas QepairH- the benefit of heaven ; instead ov(TLv, the metaphor changes. It of perceiving that the conscious- is no longer the mechanic or ness of rectitude must be the the herdsman working indepen- chief result of attention to pious dently, and giving proper atten- duties. 58 nAATI2XO^

EY0. "£70)76.

212. Tt Be ; rj vavirrjyoU VTrrjpeTLKr] ft? rtvo^

epyov cLTrepyaalav vTrrjperiKrj cariv ;

E ET0. ArjXov on, co ^ooKpare';, et? irXolov.

212. Kal rj oLKoBbfioL'; ye nrov el

212. EfcVe Bt), w aptare' ?} Be Oeol^ virrjperi^fcr) et?

ri,vo<; epyov aTrepyaalav vTrrjpertKr) av etr} ; BrfKov 'yap, on (TV olada eireiBrjirep rd ye Beta KdWiara elBevat dvOpcoircov. (j)fj<; ET0. Kal d\7)6r} ye Xeyco, w 2ci;/cpaT69.

212. EtVe Bt] 7r/?6? Ato?, rt ttot' earlv eKelvo TO TrdyKaXov epyou, b ol 6eol direpya^ovTai r)jilv

v7r7]peTai<; j^pwfJLevoi ;

E1"0. VloWd Kal KaXd, c3 'EcoKpare^;.

14- 212. Kal yap ol arpari^yoi, c3 (piXe' dXX^ o/ao)?

TO Ke^dXaiov avTOiV paBico<; dv eiiroL^, otl vlktjv ev

TToX^jJLO) direpyd^ovTar rj oi) Ta> ; ' ET0. Urn B' ov ; 2X2. IloXXd Be y olfxai Kal KoXd Kal ol yeapyol.

d}kX oficof; TO Ke(f)dXaLoy avTwv eari t^? aTrepyacria^

rj eK T^9 7?}? Tpo(^r}. ET0. Udvv ye,

212. Tt Be Brj ; tu)V ttoXXcou Kal KaXcov, a ol

6eol direpydt^ovTai, rt to Ke^dXaiov ecrTL Trj<; direp-

ya

rjfity vmipeTais xp^l^^^^h ^' S* irXiiovos epyov. This gen. is ch. 7, E, xP'^f^^^^^ avr^ napa- explained as follows by Mat-

SeiymoTi, and note. thiae : "The genitive denotes rh Ki(pdKaiov. Understand tt)? the person or thing in which dTrepyaaias before avT£v from the anything is found, whether as a next remark of Socrates. property or a quality," &c., &c. ET0Tc|>PI2N. 59 irdvTa w? exei fiaduv roSe fievTOL aoi airXw^ Xfc7a),

OTi iav fiev Ke^apia^ieva TL

Xeyeiv re koI irpaTTetv eL';^dyLtevo9 re kqI Ovcov, ravr eart ra ocrta, koX aco^ec ra roiavra tou? re l8iov<:

OLKov

K€')(^api(7/jU6Vcov da-€,8r}, d Bt) Kal dvaTpeiret airavTa Koi diroWvcnv.

CAP. XVII.

212. "^H TToXv fiOL Bta ^paxvrepcov, w 'E^vOix^pov, el i/3ovXov, etTre? av to Ke^aXaiov a>v '^pcarayv. dWd yap ov irpoOvfJLO'i fJL€ el 8t8afaf Bi]Xo<; el, Kal yap vvv eireihrj eV auro) rjada, dTreTpdirov o el direKpiVw, C

LKavo)^ av rihr) irapd aov rrjv oaLoryTa e^e/xad^KT]. vvv Be—dvdyKTj yap rov epwTOivra tm epcoTcofjiiva) d/coXovOelv, oiry av eKelvo^ vTrdyy rl Br) av Xeyei

TO oaLov elvai koi ttjv ocnoTTjra ; ov^l iTrLarr/fjLTjv rivd rov Oveiv re Kal ev'xeaOai'^ ET0. "£70)75. 2i2. OvKcvv ro Oveiv BcopelaOai eari roU OeoU,

S' TO ev^eadac alrelv rov<; deov

ET0. Kal fjbdXa,

2n. ^FiTTia-rij/Ji'r] dpa alrrjaew^^ Kal B6ae(o<; 6eol

7] ocrtOTT;? dv eiv, e'/c rovrov rov Xoyov.

ET0. Ildvv KoXw^i, CO ^diKpare^i ^vvrJKaii elirov.

212, 'E7n6vfi7]rr)<; yap elfic, w ^tXe, t^

Here we may say not a property aracns or dispute, as we see from or a quality, but a species or the corresponding words, ava- part of a genus or whole, and TpeVei koX air6x\. refer it to the general head of iro\{), join to fipaxvTepcov, the partitive genitive, " is a StjAos e?, j)lane videris. matter of further exertion." C, eV avr^ ^aQa. Cf. Rep. B. (Ttci^ej, "saves," i.e. from 532, ron Z^ eV ahr^ yiyuerai. ;

GO nAATliNOS

Koi 'JTpoae-)(^u> rov vovv avrfy chare ou %a/xai Treaeirai

6 TL av elirrj'i' aWd fioi Xi^ov, r/? avrr) rj vTrrjpeaia

roL<; iarC 6eol<; ; aWelv re (py^ auTOV

€/ceLvoi<; ET0- "Ejcoye,

CAR XVIII.

212o 'Ap' ovv ov TO 6p0(b<; alreiv av etr), wv heo- irap iKeivcov, avTov<; fieOa ravra alreiv ; ET0, WXa TL',

2Ilo Ka6 av to hchovai opOco'^, a)V eKelvoi Tvy')(^d-

vovat heofievoL Trap rjficov ravra e/celvoi'^ av dvri-

etrj E hwpelaOai ; ov

SiScpra Tft) Tavra, a)v ovBev Setrat,

ET0. 'Kkrjdrj Xeyei^;, (Z ^WKpare^;.

20. 'E/jbiropcKr] dpa rt? dv eh], w Ev9vij)pov,

reyvT) rj ogl6t7]<^ Oeoc<; Kal dvOpwiroi^ irap d\-

Xr)\(ov. ET0, ^EfJ'TropiK^, el ovrco^ 7]Bi6v aoc ovopbd^eiv.

20. )\X/V' ovhev rjhiov e/jLOije, el fii] Tvy)(aveL

dXrjOe^ ov. (fypdcrov Be {jlol, rt? -q oo(f>e\eia rot? deoL<;

Tvy-ydvet ovaa diro twv hoopwv oiv irap'' tj/jlcov Xafi^d-

vovaiv ; a fiev yap BiBoaai, iravTl hrjXov ovBev yap I f)

rjuLV earlv dyaOoV, o tl dv fjur) eKelvoi hdiatv d Be

Trap* 7]fjLojv Xa/Ji/3dvoVcn, rt wcpeXovvTau ; 77 Toaovrov

avTOJV irXeovefCTov/Jiev Kara ti^v i/x'/r^opiav, wareTravra

rdyaOd irap avrcov XafjL.8dvoju.ev, eKelvoc Be irap'

rjixdiv ovBiv ;

D. aKKarl. sc. HWo. art?'* So nere, "It does not

E. oi ydp TTov . . . Cf. Rep. seem to be of the nature of an

374, B, 7) Trepl rbv TrdXeuoy art that one should give," &c.

ayaAa ov rexviicr) Sok€7 ihai ; & Sc . . . Omission of ante- " Is it not of the nature of an cedent. ET0T4>PX2N. 61

ET0. 'AXV Of et, CO ^(£KpaTe<;, rov<; Oeov

tj/jlcov XolaOai cLTTo tovtcdv, a Trap' Xa/x/SdvovaLV ;

2112. 'AXka TL Bij-TTOT av elrj ravra, w Ev6v(f)pov,

TO. Trap' rj/jicov Scopa to?? ^eot? ; 8' ET0. Tt OL€t, dWo rj tl/.c^ re Kal yepa Kal iyco OTTep dpri eXeyov, %api9 ; 212. Ke^apLo-fJievov apa iaTiV, w Ev6v(j)pov, to B oatov, aW' ov')(l ax^kXifJiov ovhe

2X2. ToOto ap' eVrlv ay, ct)<3 eoLKe, to ocnov, to

ToU 66ol<; (piXov.

ET0. MaXiCTTtt y€.

CAP. XIX>

212. Qavf-idaeL ovv Tavra \eyu>v^

(paLVcavTuv jjltj /MepovTe^, dXXd /3a8tfovTe?p-/£a* ifie aiTidaeL tov AaiBaXov /:iaSl^ovTa

kvkXco TTepLi6vTa

6€0(f)LXe^ ov TavTOV rj/xlv e'^aVTy, aXX' eTepa dXXrjXcoV rj ovBe ixefjLvrjo-aL ; ET0. "Eycoye.

212. N{}»/ ovv OVK evvoel<;, otl to to'1<; 6eoi<;

(plXov ^9)9 ocTLOV elvai ; tovto he dX\o tl rj 6eo(J3tXe

Ti S^itot'. "What name shall question is put in the negative " we give ? " What are we to form, that this answer of Euthy- call?" phro's may be more emphatic ^ B. fiaXiffra (pixou. Thereby and uncompromising, bringing the question round to C. eV T(jJ eixTrpoadev. Ch. 12 its original starting-point. The ad fin. 62 nAAT12N02

ET0. Uavu ye.

212. OuKovv 7) aprt, ov KaXoo^ wfioXoyovfiev, rj el Tore Ka\(o<;, vvv ovk 6p6w<; nOe/xeOa. ET0. "EoiKev.

CAP. XX.

D wI2. 'Ef ^PX^'^ "P^ rjfJLLV itciXlv Gtceinkov^ ri Ian TO oaioV oj? eyio, irpXv av /jLadco, eKcov elvai

OVK oLTToheCkiaaw. dWa fiij fie dTLiidarj

vvv CLTre rrjv dXrjOeLav. olcrOa yap, elirep Tt<; ciXXo^

dvOpcoTTwv, Kal OVK d(j)eT€o

irplv av eLTTTj^;. el yap //,?) fjSrjaOa aacpco^; to re oaiov Kal TO dvoatov, ovk eariv 6it(o^ dv irore eVep^e/p^/iTa?

virep dvSpo'i 6r)To<; dvhpa Trpea/Svrrjv irarepa Slcoku-

deiv (f)6vov, dX'Xa Kal tou? fieov

E KivhvveveLV, /jlt] ovk 6p6o)

dvOpcoTTOV^ r]a')(vv67]<^. vvv he ev oW , otl aa(f>ct)<; ol'ei

elSivai to tc oatov Kal fir), elire ovv, cb (SeXTiare

^vdv(j)poVf Kal /jlt) diroKpvy^r) 6 tl avro rjyel. ET0. Elaavdt

Girevho) TTOL, Kal /xol copa airievat. 212. Ola 7rot€i9, w eralpe' dir eXTr/So? /xe Ka-

ra^SaXoov ixeydXr]<^ direp'^^eL, fjv eZ^or, aj9 Trapd aov

D. cos iyw, understand

likely : he compares deieiu 6.pi(T- of Euthyphro. ros, and makes fivai = ova-iau, ^deiaas. This word must be " Willing in real earnest.'' To taken both with Oeovs and irapaK. —

ET0T4>P12N. 63 fiadwV TCL 7€ OCTia KOi 1X1) fCal Tt}? TT/OO? M€\7]T0V ypa(f>r]

K6T(, vir dyvoLa<; avToa')(6hLdt^(D ovhe KaivorofMM

TTCpl avrd, Kal hr) Ka\ rov dXKov Blov o Tt dfieivov

^LCOaOL/JLTJV.

E. airaWd^ofiai . . . fiiuaol- integer" (3 A). But &fi€ivov may l.ir)v. Schleiermacher and Engle- very well refer simply to an hardt make these two verbs improvement in Socrates' own depend on €lxou, as the nearer moral condition. And as for and remoter result, respectively, the construction, it must be of the indicative proposition "I noticed that Stallbaum's is open hoped." For this compare the to precisely the same objection well-known passage in Thucy- which he brings against Schleier- dides trapavlo'xot' . . . (ppvKTOvs macher's and Eugelhardt's, for ovcas acraipri to a-nfiua rj, Kal fir) v/e have the unusual sequence

^oT]do7ev. Stallb. condemns this no less, viz. ivSei^dfx.evos . . . on on the ground that we shall have yeyoua . . . Kal fiKaaoijXTiv, no ' " a ' constructio difSicilis et con- less difficilis et contorta." torta; " and that Socrates will And this construction will have be undertaking to live a better to bo explained in just the life than Euthyphro {aixeipou same way as that of Schleier- /Stwo-otjuTji/), whom he has already macher, and with greater difh- confessed to be "innocens et culty.

—

EXCURSirS.

ON THE CHARACTER OF EUTHYPHRO:

In Greek History there is a certain character of whom the hero of this Dialogue strongly reminds us, and this character is Nicias. Nicias was a man of exemplarj^ piety, and so is Euthyphro. Nicias' actions were almost invariably governed by principle, and the same can be said of Euthyphro. Both were highly superstitious

CEttTidaL/jLoveg—in an age when superstition meant rather extreme reverence for everything divine, and was viewed more as a commendable than as a vulgar weakness. And both are presented to our view in situations where their bigotry shows as melancholy as it is preposterous ; thus the one refuses to take advantage of the only hope of escape left to a large army reduced to the last extremity of famine, disease, and desperation, because the moon is

eclipsed and must be propitiated ; whilst the other is calmly proceeding to the arraignment of his own father on a charge of murdering a wi'etched serf. The serf, it should be remarked, is a murderer himself, and died of exposure (or wilful neglect, as his son Euthyphro no doubt intended to depose before the dicasts).

With this singular plea does Euthyphro first come F " — — —

66 EXCURSUS. before our notice. Let it not be suppo'^ied that the idea of such an action at law is absurd, and that we have here only a caricature. Turning to the picture of Athenian neglect or positive ill-treatment of the old, we read in the Acharnians of Aristophanes as follows :

ol yepovT€S ol TraXaioi fxefi(pciJ.€(r6a rfj TroAet, ov yap a^ias iKeivcov b>v iuav/xaxv^^c-l^^v y7]po^o(rK6ufJL€(r6^ vcp' v/xo^v, dAAa Seiva irdcrxoiJ.ei/. o'irives y^povras 6.vdpas i/x^aXouTes is ypacpas virh yeavi(TKwv iare KarayeXaaQai pr}T6pcov. —676, &c.

(the exact case in point). And again, in Wasps, 605, &c., if the father comes home with his fee, well and good, all the family are glad to see him ; and if he comes without it

K€l WT? IjL€ Se^crei is ere $Xe^aL Koi rbv Tajxiav, ottSt^ apLcrrov TrapaOrja^i Karapaaduevos Koi rovOoovcras. akXrjv ,uv fioi Ta^y H-ol^tj.

I.e. "lest he mix me {aX\r]v /jidt,av) a deadly cake." Mahaffy. And yet once more, a sad but decisive in- stance, from the Clouds, 844 seqq. :

oijxo., Tt Spdaci} Trapa(ppovovuTOS rod TraroSs ;

TrSTepa irapavoias avrhv Giaayayoou 'iXw ;

^ Tots aoooirrjyo'is T7?j/ /xaviav avrov (ppdaw ;

" My father is mad—let me see. Shall I bring him into court, or get a cofl5.n ready for him ?

"With these instances before us, we can see thau this situation, as described by Euthyphro, need not be much exaggerated. Plato has probably given us here a typical and extreme case of unfilial bearing at Athens. But whilst admitting the case to be an extreme one, we must give Euthyphro his due. Now his self- sufficiency appears by turns absurd, irritating, and impressive. He could no more be persuaded that his course of action -admitted of error than he could explain EXCUilSUS. 67

the nature of Right and Wrong to Socrates. Thus, in Ch. ly. E, when relating how this prosecution of his father did not seem quite justifiable to his relatives, he describes them as kukCjq el^oreg to Qelov wq e^ei tov oglov TE iripL Koi TOV avoaiov — " taking a wrong view of divine

matters with respect to what is holy and unholy." This is the self-complacency of a man who thoroughly believes in his creed. And so again, in the same chaptei', when examined by Socrates as to his confidence in his pro-

ceedings, he replies : ovllv yap av fxov ocpeXog elrj, lo

^wKpaTSQ, ovEe to) av Eiacpepoi EvQy^jOWj/ twv ttoWCjv

a.vdp(i)7r

to an extent undreamed of by the ordinary citizen ; thus

oirep apTi eIttov, Kal aWa aoL iyoj TroXXa, kavnEp l3ovXrj, Tnpl

Twi' Qe'hov ^trjyi](TOfxat, a av aKOviov el oW otl EKTrXayijaei. To take another instance at once of his self-sufficiency and his immovable religious convictions, in Ch. lY. B,

yeXoToy, to ScJ/cpartc oti o'iel tl CiacpfpEiv e'ite aXXoTpioc e'ite

okeloQ 6 TEdi'Eiog. And again of the former quality

Ch, V. C, EvpOLfjL av, wg olfxai, onrj aadpog tan, Kal ttoXv

aV yifxTy irpoTEpov Trepi ekeivov Xoyog yivono iv Tw ciku-

aTTjpio), T] TTEpl EfAov. From this we see that his self-re- liance extended beyond the sphere of religious dogma to

that of forensic contention ; for we cannot imderstand him here as relying merely on his superior knowledge of

the subject : the Athenians laugh at that. He himself " says (Ch. II. C) : No, he is going to assume the offensive and pick holes in his opponent's case."

But with all this confidence in his argumentative powers we do not find him an apt dialectician. He is unable to see the force of the logical text that, if all A

is £ it does iiot follow that all ^ is ^ : Ch. III. A.,

'Ap' precc. et. ovv Kal Tray to ^iKaiov oaiov, &c , seqq. 68 EXCURSUS.

He is also sorely bewildered by Socrates' question,

•' Is the holy loved by heaven because holy, or is it holy because loved by heaven T' And when that question has been proved the last step has to be explained over

again before he can see the bearing of it, Ch. XII. E.

In Ch. XIII. B. he is fairly reduced to confusion, and plaintively urges that the argument will come round in a circle, and will not stay where it is put. That he has a touch of the rhetor in his character we notice from his paraphrase of Socrates' version of piety in Ch. XYI. A, where he escapes from the logical difficulty (of telling what are the tpya of God towards which he is assisted by human attention) under a rather eloquent statement of what he considers piety to be. He is finally wearied of the argument, and escapes by means of the plea of another engagement. There is a question suggested by the character of Euthyphro with regard to his own profession. Why was he not et,r)yr]T{]c, or expounder of religious legis- lation 1 Who so fitted for the task as one oq Travra ra

0£?a dKpil3u)Q elceirj ? Who could have expounded the will of heaven with such incontrovertible emphasis, such

quieting conviction, as Euthyphro ? To be sure he was not quite proof against a dialectical attack; but then dialecticians generally managed their own religious affairs, and would not be likely to trouble the state servant. He seems, too, to have been a free Athenian, and presumably of good family. The office of Exegetes- seems, however, to have been confined to the noble family of the Eumolpidae. Apart from this restriction,

we can imagine no one better fitted for the office than Euthyphro, especially in his own eyes. The most

pleasing trait in his character is his unaffected expression of feeling towards Socrates anent his EXCUESUS. 69 prosecution by Meletiis, of whom he says, KUKovpyelv Tt)v

TToXiv eTn^eipojy ddiKely (re. That he was not a man of unkindly feeling is clear from this passage and the general tone of the Dialogue. This being granted, serves to bring out with greater clearness the extra- ordinary strength of his creed, requiring as it did the prosecution of his own father for a capital crime, and scattering all such feelings as filial affection to the winds. Only in Roman history can we find bigotry to parallel Euthyphro's, viz., in the person of Cato the Younger. The two men exhibit the same uncompromising and pre- determined attitude towards any attempt to divert them from their convictions. And herein lies the difference between Euthyphro and JSTicias, viz., that whilst oppo- sition to the latter sometimes produced irresolution, it only serves to confirm the former in his purpose. And thus on Socrates proving for the third time that Euthy- phro is ignorant of the true nature of Right and Wrong, and calling his attention to the wickedness- of prosecut- ing a father without being prepared to show just ground for such a step, Euthyphro calmly takes down Socrates' appeal for instruction as though it were no hint to himself of his ignorance, and replies, EltravdiQ tuivw,

U) 2j(i)KpofTeg,

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The Cat and the Hen ; Sam and his Do:? Red-leg ; Bob and Tom Lee : \.

Wreck The New-boni Lamb ; Rosewood IIox ; Poor Fan ; Wise Do? Thc-

Three Monkeys Story of a Cat, tcld by Ucr-^elf The Blind Boy ; The Mute

G-irl ; A New Tale of Babes in a Wood The Dey and the Knight : The New

Bank-note- ; The Royal Visit ; A King's Walk on a SViuter's Day Queen Bee and Busy Bee Gull's Crag, a Story of the Sea.

First Book of Geography. By C, A. Johns, l.s.

BELUS READING-BOOKS. FOR SCHOOLS AND PAROCHIAL LIBRARIES.

' The popularity which the Books for Young Readers ' have attained is a sufficient proof "that teaohers and pupils alike approve of the use of inter- cstiag stories, vcith. a simple plot in place of the dry combination of letters and syllables, making no impression on the mind, of which elementary rea

Edgeworth's Tales ; a Selection. Is.

Great Englishmen ; Short Lives for Young Children. Is. Others in Preparation.

LONDON: Printed by Straxgeways k SOKS, Tower Street, Upper St. ilartiu's Lane. 18 819 a

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