Demonax | Hellenic Library Beta

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Translated by George Burges in __The Works of Plato__: a new and literal version (London: Henry G. Bohn, 1865), volume VI, pp. 315-322.
 
===== Albinus: Introduction to the Dialogues of Plato =====

1. That for a person about to enter upon the Dialogues of Plato, it is fitting that he should know
previously what a Dialogue is. For neither without some art and power have dialogues been written, nor
is it easy for a person, unskilled in contemplation, to know them artistically. It is agreeable then for a
philosopher, who is making for himself an insight into every matter of whatever kind, to examine, (first,)
the essence of the thing, and afterwards, what power it has, and not with reference to what is naturally
useful and what is not. Now (Plato) says thus – “On every matter, boy, there is one commencement to
those about to consult properly. It is needful to know, about what is the consultation; or else there must
needs be an erring in this matter. Now it lies hid from the majority, that they do not know the essence of
each thing; (but), as if they did know, they do not, at the commencement of the inquiry, agree (amongst
themselves), but as they proceed, they pay the reasonable (penalty); for they agree neither with themselves
nor with others.” In order then that we may not suffer this, while entering upon the Dialogues of Plato,
let us consider this very thing, which I have spoken of, what is a dialogue. [For neither without some art
and power have dialogues been written.] It is then nothing else than a discourse composed of question
and answer upon some political or philosophical matter, combined with a becoming delineation of the
manners of the characters introduced, and the arrangement as regards their diction.

2. Now a dialogue is called a discourse, as a man (is called) an animal. But since of a discourse there is
one kind arranged (in the mind) and another pronounced (by the mouth), let us hear about the one
pronounced (by the mouth). And since of the latter there is one kind spoken, as a continued narration,
and another by question and answer, questions and answers are the peculiar mark of a dialogue; from
whence it is said to be a discourse by interrogation; and moreover it is applied to some political and
philosophical matter; because it is meet for the subject matter to be related to the dialogue. Now the
matter is that relating to politics and philosophy. For as the matter of fables is laid down as adapted to
tragedy and poetry in general, so is to dialogue philosophy, that is (to say), what relates to philosophy.
But as regards that, which is combined with a becoming delineation of the manners of the characters
introduced, (and) their being different in their discourses through life, some as philosophers, and others
as sophists, it is requisite to assign to each their peculiar manners; to the philosopher that, which is
noble, and simple, and truth-loving ; but to the sophist that, which is of many hues, and tricky, and
reputation-loving; but to an individual what is peculiar to him. Added to this, (the definition) speaks
likewise of the arrangement, as regards their diction; and reasonably so. For as the measure ought to be
adapted to tragedy and comedy, and the fiction (of the subject) to the bruited story, so ought the diction
and composition, adapted to the dialogue, possess what belongs to the grace of an Attic style, and is
neither superfluous nor deficient.

3. But if a so-called discourse, not being made in the form, as I have laid down, but deficient on these
points, is said to be a dialogue, it will not be said so correctly. Thus that, which is said in the case of
Thucydides to belong to the power to represent the peculiarity of dialogues, but rather two public
speeches composed on set purpose against each other. – Since then we have ascertained what is a
dialogue, let us look into the different kinds of the Platonic dialogue, that is, into their characteristics,
how many are the topmost, and how many of them exist subdivided into the uncut.

4. As regards their characteristics, which are two, one explanatory and the other exploratory, the
explanatory is suited to the teaching and practice of truth, but the exploratory to an exercise and conflict,
and the confutation of falsehood; and while the explanatory directs its aim to things, the exploratory
does so to persons.

5. Of the dialogues of Plato there are drawn out in the class of Physics, the Timaeus; in that of Morals,
the Apology; in that of Logic, the Theages, Cratylus, Lysis, Sophist, Laches, (and) Statesman; in that of
confutation, the Parmenides (and) Protagoras; in that of statesmanship, the Crito, Phaedo, Minos,
Banquet, Laws, Epistles, Epinomis, Menexenus, Cleitophon, (and) Philebus; in the tentative (class are)
the Euthyphro, Meno, Ion, (and) Charmides; in the obstetrical, the Alcibiades; and in the Overthrowing,
the Hippias, Euthydemus, (and) Gorgias.

6. Since then we have seen their differences, how they exist naturally, and their characteristics, let us
state, in addition, from what dialogues persons must begin their entrance upon a discourse of Plato. For
opinions are different. For some begin with the Epistles; and some with the Theages. And there are
those, who divide the dialogues into tetralogies; and rank as the first tetralogy that, which contains the
Euthyphron, Apology, Criton, and Phaedo; the Euthyphro, as in it the charge against Socrates is brought
forward; the Apology, since it was necessary for him to defend himself; the Crito, on account of his
staying in prison; and afterwards the Phaedo, since in it Socrates meets with the end of life. And of this
opinion are Derkyllides and Thrasyllus. But they seem to me to have wished to assign an order to the
persons (of the dialogues) and the circumstances of their lives – a matter which is perhaps useful for
something else, but not however for that, which we are wishing now; for we wish to discover the
commencement and arrangement of instruction that is according to wisdom. We say then that the
commencement of a discourse of Plato is not one and defined; for that, being perfect, it is similar to the
perfect figure of a circle. For as the commencement of a circle is not one and defined, so neither is it of a
discourse.

7. We will not however on this account enter upon it in any manner soever, nor accidentally. For if it
is requisite to describe a circle, a person does not describe it, beginning from any point, but [from that
which is nearest at hand;] in whatever state each of us may be with regard to the discourse, beginning
from that he will enter upon the dialogues of Plato. For there is a state according to nature, for instance,
good or bad; and that according to age, where a person, for instance, is in the season for philosophizing
or has passed it; and that, according to a predilection, as, for instance, in favour of philosophy or history;
and that, according to a habit, as in being, for example, previously initiated (in instruction), or without
instruction, and that, according to the matter, as being engaged, for example, in philosophy, or dragged
around by (political) circumstances.

8. He then, who is, according to nature, well born, and according to age is in the season for
philosophizing, and according to a predilection, for the sake of exercising himself, is proceeding to
reasoning, and he, who, according to a habit, has been previously initiated in instruction, and has been
drawn aside from political circumstances, will begin from the Alcibiades to be well-turned by the
inclination of intellect, and to know of what thing it is needful to make for himself a care, and, as it were
by a beautiful pattern, to see who is the philosopher and what is his pursuit, and upon what suppositions
his discourse is carried on. (Such a person) must enter upon the Phaedo next in order; for in it (Plato)
states who is the philosopher, and what is his pursuit; and upon the supposition of the soul being
immortal he goes through the discourse relating to it. After this it would be requisite to enter upon the
Republic. For, commencing with the earliest instruction, he delineates the whole of education, by
making use of which a person would arrive at the possession of virtue. But since it is requisite for us to
be versed in the knowledge of things divine, so as to be able, by possessing virtue, to be assimilated to
them, we shall enter upon the Timaeus; for by entering upon this account relating to Nature, and on the
so-called theology, and the arrangement of the Universe, we shall clearly have a recollection of things
divine.

9. But if any one, to speak summarily, is able to survey correctly the arrangement of the dialogues,
suited to the teaching according to Plato, to him who chooses the doctrines of Plato [...] For as it is
necessary to become a spectator of his own soul and of things divine, and of the gods themselves, and to
obtain the most beautiful mind, he must cleanse out the false opinions of his conceptions. For not even
have physicians deemed the body capable of enjoying the food brought to it, unless a person shall have
previously cast out what was in it in the way of an obstacle. But after the cleansing out, it is requisite to
excite and call forth the sentiments, imparted by nature, and to cleanse out these too, and to exhibit
them pure, as principles. In addition to this, through the soul being thus previously prepared, it is
necessary to introduce into it its peculiar doctrines, according to which it may be perfected; now these
relate to physics, and theology, and morality, and statesmanship. And that the doctrines may remain in
the soul and not be chased away, it will be necessary for it to be delivered to the reasoning relating to
causation, in order that a person may lay hold firmly of the proposed aim. In addition to these it is meet
that, what is not contrary to reason, should be furnished, in order that we may not be carried aside by
some sophist, and turn our thoughts into a worse direction. That we may therefore cast out false
opinions, it will be necessary to enter upon the dialogues of the tentative character, and which possess
the confuting and the so-called cleansing power. And that a person may call forth into light the notions
relating to physics, it will be necessary to enter upon the dialogues of the obstetrical character, for this is
peculiar to them; since in those there are doctrines relating to physics, and to morals, and to
statesmanship, and to the regulation of a household; of which some have a reference to contemplation
and a contemplative life; but others to action and an active life; but both of them relate to the being
assimilated to god. And that these, after being imparted, may be not escaping from us, it will be
necessary to enter upon the dialogues of a logical character, which is also of the exploratory kind. For
they possess both the distinguishing and defining methods, and, moreover, the analytical and
syllogistical, through which truths are shown and falsehoods confuted. Moreover, since it is requisite for
us to be not led aside contrary to reason by sophists, we shall enter upon the dialogues of a demonstrative
character; in which it is in our power to learn thoroughly how it is meet to listen to sophists, and in what
manner to carry ourselves towards those, who act wrongly in matters relating to reason.