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 The Works of Xenophon by H. G. Dakyns, Macmillan and Co., 1897.
-====== Memorabilia of Socrates: Xenophon ======
+====== Xenophon: Memorabilia of Socrates ======
 ===== Recollections of Socrates =====
@@ Line 11: / Line 11: @@
  (1) {oi grapsamenoi} = Meletus (below, IV. iv. 4, viii. 4; "Apol." 11,
 ), Anytus ("Apol." 29), and Lycon. See Plat. "Apol." II. v. 18;
-    Diog. Laert. II. v. (Socr.); M. Schanz, "Plat. Apol. mit deutschen
+ Diog. Laert. II. v. (Socr.); M. Schanz, "Plat. Apol. mit deutschen
-    Kemmentar, Einleitung," S. 5 foll.
+ Kemmentar, Einleitung," S. 5 foll.
 In the first place, what evidence did they produce that Socrates refused to recognise the gods acknowledged by the state? Was it that he did not sacrifice? or that he dispensed with divination? On the contrary, he was often to be seen engaged in sacrifice, at home or at the common altars of the state. Nor was his dependence on divination less manifest. Indeed that saying of his, "A divinity (2) gives me a sign," was on everybody's lips. So much so that, if I am not mistaken, it lay at the root of the imputation that he imported novel divinities; though there was no greater novelty in his case than in that of other believers in oracular help, who commonly rely on omens of all sorts: the flight or cry of birds, the utterances of man, chance meetings, (3) or a victim's entrails. Even according to the popular conception, it is not the mere fowl, it is not the chance individual one meets, who knows what things are profitable for a man, but it is the gods who vouchsafe by such instruments to signify the same. This was also the tenet of Socrates. Only, whereas men ordinarily speak of being turned aside, or urged onwards by birds, or other creatures encountered on the path, Socrates suited his language to his conviction. "The divinity," said he, "gives me a sign." Further, he would constantly advise his associates to do this, or beware of doing that, upon the authority of this same divine voice; and, as a matter of fact, those who listened to his warnings prospered, whilst he who turned a deaf ear to them repented afterwards. (4) Yet, it will be readily conceded, he would hardly desire to present himself to his everyday companions in the character of either knave or fool. Whereas he would have appeared to be both, supposing (5) the God-given revelations had but revealed his own proneness to deception. It is plain he would not have ventured on forecast at all, but for his belief that the words he spoke would in fact be verified. Then on whom, or what, was the assurance rooted, if not upon God? And if he had faith in the gods, how could he fail to recognise them?
  (2) Or, "A divine something." See "Encyc. Brit." "Socrates." Dr. H.
-    Jackason; "The Daemon of Socrates," F. W. H. Myers; K. Joel, "Der
+ Jackason; "The Daemon of Socrates," F. W. H. Myers; K. Joel, "Der
-    echte und der Xenophontische Sokrates," i. p. 70 foll.; cf.
+ echte und der Xenophontische Sokrates," i. p. 70 foll.; cf.
-    Aristot. "M. M." 1182 a 10.
+ Aristot. "M. M." 1182 a 10.
  (3) See Aesch. "P. V." 487, {enodious te sombolous}, "and pathway
-    tokens," L. Campbell; Arist. "Birds," 721, {sombolon ornin}:
+ tokens," L. Campbell; Arist. "Birds," 721, {sombolon ornin}:
-    "Frogs," 196, {to sometukhon exion}; "Eccl." 792; Hor. "Od." iii.
+ "Frogs," 196, {to sometukhon exion}; "Eccl." 792; Hor. "Od." iii.
 , 1-7.
  (4) See "Anab." III. i. 4; "Symp." iv. 48.
  (5) Or, "if his vaunted manifestations from heaven had but manifested
-    the falsity of his judgment."
+ the falsity of his judgment."
 But his mode of dealing with his intimates has another aspect. As regards the ordinary necessities of life, (6) his advice was, "Act as you believe (7) these things may best be done." But in the case of those darker problems, the issues of which are incalculable, he directed his friends to consult the oracle, whether the business should be undertaken or not. "No one," he would say, "who wishes to manage a house or city with success: no one aspiring to guide the helm of state aright, can afford to dipense with aid from above. Doubtless, skill in carpentering, building, smithying, farming, of the art of governing men, together with the theory of these processes, and the sciences of arithmetic, economy, strategy, are affairs of study, and within the grasp of human intelligence. Yet there is a side even of these, and that not the least important, which the gods reserve to themselves, the bearing of which is hidden from mortal vision. Thus, let a man sow a field or plant a farm never so well, yet he cannot foretell who will gather in the fruits: another may build him a house of fairest proportion, yet he knows not who will inhabit it. Neither can a general foresee whether it will profit him to conduct a campaign, nor a politician be certain whether his leadership will turn to evil or good. Nor can the man who weds a fair wife, looking forward to joy, know whether through her he shall not reap sorrow. Neither can he who has built up a powerful connection in the state know whether he shall not by means of it be cast out of his city. To suppose that all these matters lay within the scope of human judgment, to the exclusion of the preternatural, was preternatural folly. Nor was it less extravagant to go and consult the will of Heaven on any questions which it is given to us to decide by dint of learning. As though a man should inquire, "Am I to choose an expert driver as my coachman, or one who has never handled the reins?" "Shall I appoint a mariner to be skipper of my vessel, or a landsman?" And so with respect to all we may know by numbering, weighing, and measuring. To seek advice from Heaven on such points was a sort of profanity. "Our duty is plain," he would observe; "where we are permitted to work through our natural faculties, there let us by all means apply them. But in things which are hidden, let us seek to gain knowledge from above, by divination; for the gods," he added, "grant signs to those to whom they will be gracious."
  (6) Or, "in the sphere of the determined," {ta anagkaia} = certa,
-    quorum eventus est necessarius; "things positive, the law-ordained
+ quorum eventus est necessarius; "things positive, the law-ordained
-    department of life," as we might say. See Grote, "H. G." i. ch.
+ department of life," as we might say. See Grote, "H. G." i. ch.
-    xvi. 500 and passim.
+ xvi. 500 and passim.
  (7) Reading {os nomizoien}, or if {os enomizen}, translate "As to
-    things with certain results, he advised them to do them in the way
+ things with certain results, he advised them to do them in the way
-    in which he believed they would be done best"; i.e. he did not
+ in which he believed they would be done best"; i.e. he did not
-    say, "follow your conscience," but, "this course seems best to me
+ say, "follow your conscience," but, "this course seems best to me
-    under the circumstances."
+ under the circumstances."
 Again, Socrates ever lived in the public eye; at early morning he was to be seen betaking himself to one of the promenades, or wrestling-grounds; at noon he would appear with the gathering crowds in the market-place; and as day declined, wherever the largest throng might be encountered, there was he to be found, talking for the most part, while any one who chose might stop and listen. Yet no one ever heard him say, or saw him do anything impious or irreverent. Indeed, in contrast to others he set his face against all discussion of such high matters as the nature of the Universe; how the "kosmos," as the savants (8) phrase it, came into being; (9) or by what forces the celestial phenomena arise. To trouble one's brain about such matters was, he argued, to play the fool. He would ask first: Did these investigators feel their knowledge of things human so complete that they betook themselves to these lofty speculations? Or did they maintain that they were playing their proper parts in thus neglecting the affairs of man to speculate on the concerns of God? He was astonished they did not see how far these problems lay beyond mortal ken; since even those who pride themselves most on their discussion of these points differ from each other, as madmen do. For just as some madmen, he said, have no apprehension of what is truly terrible, others fear where no fear is; some are ready to say and do anything in public without the slightest symptom of shame; (10) others think they ought not so much as to set foot among their fellow-men; some honour neither temple, nor altar, nor aught else sacred to the name of God; others bow down to stocks and stones and worship the very beasts:—so is it with those thinkers whose minds are cumbered with cares (11) concerning the Universal Nature. One sect (12) has discovered that Being is one and indivisible. Another (13) that it is infinite in number. If one (14) proclaims that all things are in a continual flux, another (15) replies that nothing can possibly be moved at any time. The theory of the universe as a process of birth and death is met by the counter theory, that nothing ever could be born or ever will die.
  (8) Lit. "the sophists." See H. Sidgwick, "J. of Philol." iv. 1872; v.
 .
  (9) Reading {ephu}. Cf. Lucian, "Icaromenip." xlvi. 4, in imitation of
-    this passage apparently; or if {ekhei}, translate "is arranged."
+ this passage apparently; or if {ekhei}, translate "is arranged."
-    See Grote, "H. G." viii. 573.
+ See Grote, "H. G." viii. 573.
  (10) See "Anab." V. iv. 30.
@@ Line 59: / Line 59: @@
  (12) e.g. Xenophanes and Parmenides, see Grote, "Plato," I. i. 16
-    foll.
+ foll.
  (13) e.g. Leucippus and Democritus, ib. 63 foll.
@@ Line 70: / Line 70: @@
  (16) Or, "was distinctive of the 'beautiful and good.'" For the phrase
-    see below, ii. 2 et passim.
+ see below, ii. 2 et passim.
 Now, in so far as the opinions of Socrates were unknown to the world at large, it is not surprising that the court should draw false conclusions respecting them; but that facts patent to all should have been ignored is indeed astonishing.
@@ Line 79: / Line 79: @@
  (18) Lit. "Epistates of the Ecclesia." See Grote, "H. G." viii. 271;
-    Plat. "Apol." 32 B.
+ Plat. "Apol." 32 B.
  (19) {ennea} would seem to be a slip of the pen for {okto}, eight. See
-    "Hell." I. v. 16; vi. 16; vi. 29; vii. 1 foll.
+ "Hell." I. v. 16; vi. 16; vi. 29; vii. 1 foll.
 I can, therefore, but repeat my former words. It is a marvel to me how the Athenians came to be persuaded that Socrates fell short of sober-mindedness as touching the gods. A man who never ventured one impious word or deed against the gods we worship, but whose whole language concerning them, and his every act, closely coincided, word for word, and deed for deed, with all we deem distinctive of devoutest piety.
@@ Line 99: / Line 99: @@
  (2) {o kategoros} = Polycrates possibly. See M. Schantz, op. cit.,
-    "Einleitun," S. 6: "Die Anklagerede des Polykrates"; Introduction,
+"Einleitun," S. 6: "Die Anklagerede des Polykrates"; Introduction,
-    p. xxxii. foll.
+ p. xxxii. foll.
  (3) i.e. staking the election of a magistrate on the colour of a bean.
-    See Aristot. "Ath. Pol." viii. 2, and Dr. Sandys ad loc.
+ See Aristot. "Ath. Pol." viii. 2, and Dr. Sandys ad loc.
 But, the accuser answers, the two men (4) who wrought the greatest evils to the state at any time—to wit, Critias and Alcibiades—were both companions of Socrates—Critias the oligarch, and Alcibiades the democrat. Where would you find a more arrant thief, savage, and murderer (5) than the one? where such a portent of insolence, incontinence, and high-handedness as the other? For my part, in so far as these two wrought evil to the state, I have no desire to appear as the apologist of either. I confine myself to explaining what this intimacy of theirs with Socrates really was.
@@ Line 110: / Line 110: @@
  (5) Reading {kleptistatos te kai biaiotatos kai phonikotatos}, or if
-    {pleonektistatos te kai biaiotatis}, translate "such a manner of
+ {pleonektistatos te kai biaiotatis}, translate "such a manner of
-    greed and violence as the one, of insolence, etc., as the other?"
+ greed and violence as the one, of insolence, etc., as the other?"
-    See Grote, "H. G." viii. 337.
+ See Grote, "H. G." viii. 337.
 Never were two more ambitious citizens seen at Athens. Ambition was in their blood. If they were to have their will, all power was to be in their hands; their fame was to eclipse all other. Of Socrates they knew—first that he lived an absolutely independent life on the scantiest means; next that he was self-disciplined to the last degree in respect of pleasures; lastly that he was so formidable in debate that there was no antagonist he could not twist round his little finger. Such being their views, and such the character of the pair, which is the more probable: that they sought the society of Socrates because they felt the fascination of his life, and were attracted by the bearing of the man? or because they thought, if only we are leagued with him we shall become adepts in statecraft and unrivalled in the arts of speech and action? For my part I believe that if the choice from Heaven had been given them to live such a life as they saw Socrates living to its close, or to die, they would both have chosen death.
@@ Line 121: / Line 121: @@
  (6) {sophrosune} = "sound-mindedness," "temperence." See below, IV.
-    iii. 1.
+ iii. 1.
 Perhaps some self-styled philosophers (7) may here answer: "Nay, the man truly just can never become unjust, the temperate man can never become intemperate, the man who has learnt any subject of knowledge can never be as though he had learnt it not." That, however, is not my own conclusion. It is with the workings of the soul as with those of the body; want of exercise of the organ leads to inability of function, here bodily, there spiritual, so that we can neither do the things that we should nor abstain from the things we should not. And that is why fathers keep their sons, however temperate they may be, out of the reach of wicked men, considering that if the society of the good is a training in virtue so also is the society of the bad its dissolution.
  (7) In reference to some such tenet as that of Antisthenes ap. Diog.
-    Laert. VI. ix. 30, {areskei d' autois kai ten areten didakten
+ Laert. VI. ix. 30, {areskei d' autois kai ten areten didakten
-    einai, katha phesin 'Antisthenes en to 'Rraklei kai anapobleton
+ einai, katha phesin 'Antisthenes en to 'Rraklei kai anapobleton
-    uparkhein}. Cf. Plat. "Protag." 340 D, 344 D.
+ uparkhein}. Cf. Plat. "Protag." 340 D, 344 D.
 To this the poet (8) is a witness, who says:
-    "From the noble thou shalt be instructed in nobleness; but, and if
+"From the noble thou shalt be instructed in nobleness; but, and if
-    thou minglest with the base thou wilt destroy what wisdom thou
+thou minglest with the base thou wilt destroy what wisdom thou
-    hast now";
+hast now";
 And he (9) who says:
-    "But the good man has his hour of baseness as well as his hour of
+"But the good man has his hour of baseness as well as his hour of
-    virtue"—
+virtue"—
 to whose testimony I would add my own. For I see that it is impossible to remember a long poem without practice and repetition; so is forgetfulness of the words of instruction engendered in the heart that has ceased to value them. With the words of warning fades the recollection of the very condition of mind in which the soul yearned after holiness; and once forgetting this, what wonder that the man should let slip also the memory of virtue itself! Again I see that a man who falls into habits of drunkenness or plunges headlong into licentious love, loses his old power of practising the right and abstaining from the wrong. Many a man who has found frugality easy whilst passion was cold, no sooner falls in love than he loses the faculty at once, and in his prodigal expenditure of riches he will no longer withhold his hand from gains which in former days were too base to invite his touch. Where then is the difficulty of supposing that a man may be temperate to-day, and to-morrow the reverse; or that he who once has had it in his power to act virtuously may not quite lose that power? (10) To myself, at all events, it seems that all beautiful and noble things are the result of constant practice and training; and pre-eminently the virtue of temperance, seeing that in one and the same bodily frame pleasures are planted and spring up side by side with the soul and keep whispering in her ear, "Have done with self-restraint, make haste to gratify us and the body." (11)
@@ Line 162: / Line 162: @@
  (15) Or, "became overweening in arrogance." Cf. "Henry VIII. II. iv.
 ": "But your heart is crammed with arrogancy, spleen, and
-    pride."
+ pride."
 I go further: if, short of being guilty of any wrong himself, he saw the evil doings of others with approval, reason were he should be held blameworthy. Listen then: Socrates was well aware that Critias was attached to Euthydemus, (16) aware too that he was endeavouring to deal by him after the manner of those wantons whose love is carnal of the body. From this endeavour he tried to deter him, pointing out how illiberal a thing it was, how ill befitting a man of honour to appear as a beggar before him whom he loved, in whose eyes he would fain be precious, ever petitioning for something base to give and base to get.
@@ Line 174: / Line 174: @@
  (17) Lit. "Nomothetes." See "Hell." II. iii. 2; Dem. 706. For
-    Charicles see Lys. "c. Eratosth." S. 56; Aristot. "Pol." v. 6. 6.
+ Charicles see Lys. "c. Eratosth." S. 56; Aristot. "Pol." v. 6. 6.
  (18) See Diog. Laert. II. v. ("Socr.")
  (19) i.e. {to ton etto logon kreitto poiein}, "of making the worse
-    appear the better cause." Cf. Arist. "Clouds."
+ appear the better cause." Cf. Arist. "Clouds."
  (20) See Dio Chrys. "Or." 43.
@@ Line 206: / Line 206: @@
  (23) Cf. Plat. "Gorg." 491 A; "Symp." 221 E; Dio Chrys. "Or." 55, 560
-    D, 564 A.
+ D, 564 A.
 Soc. And am I to hold away from their attendant topics also—the just, the holy, and the like?
@@ Line 261: / Line 261: @@
  (24) For these true followers, familiar to us in the pages of Plato,
-    ("Crito," "Apol.," "Phaedo," etc) see Cobet, "Pros. Xen."
+ ("Crito," "Apol.," "Phaedo," etc) see Cobet, "Pros. Xen."
 "But for all that," the accuser insists, "Socrates taught sons to pour contumely upon their fathers (25) by persuading his young friends that he could make them wiser than their sires, or by pointing out that the law allowed a son to sue his father for aberration of mind, and to imprison him, which legal ordinance he put in evidence to prove that it might be well for the wiser to imprison the more ignorant."
  (25) See "Apol." 20; Arist. "Clouds," 1407, where Pheidippides "drags
-    his father Strepsiades through the mire."
+ his father Strepsiades through the mire."
 Now what Socrates held was, that if a man may with justice incarcerate another for no better cause than a form of folly or ignorance, this same person could not justly complain if he in his turn were kept in bonds by his superiors in knowledge; and to come to the bottom of such questions, to discover the difference between madness and ignorance was a problem which he was perpetually working at. His opinion came to this: If a madman may, as a matter of expediency to himself and his friends, be kept in prison, surely, as a matter of justice, the man who knows not what he ought to know should be content to sit at the feet of those who know, and be taught.
@@ Line 275: / Line 275: @@
  (27) Cf. Thuc. ii. 60. Pericles says, "Yet I with whom you are so
-    angry venture to say of myself, that I am as capable as any one of
+ angry venture to say of myself, that I am as capable as any one of
-    devising and explaining a sound policy."—Jowett.
+ devising and explaining a sound policy."—Jowett.
 Now I admit the language about fathers and the rest of a man's relations. I can go further, and add some other sayings of his, that "when the soul (which is alone the indwelling centre of intelligence) is gone out of a man, be he our nearest and dearest friend, we carry the body forth and bury it out of sight." "Even in life," he used to say, "each of us is ready to part with any portion of his best possession—to wit, his own body—if it be useless and unprofitable. He will remove it himself, or suffer another to do so in his stead. Thus men cut off their own nails, hair, or corns; they allow surgeons to cut and cauterise them, not without pains and aches, and are so grateful to the doctor for his services that they further give him a fee. Or again, a man ejects the spittle from his mouth as far as possible. (28) Why? Because it is of no use while it stays within the system, but is detrimental rather."
@@ Line 288: / Line 288: @@
 But (pursues the accuser) by carefully culling the most immoral passages of the famous poets, and using them as evidences, he taught his associates to be evildoers and tyrranical: the line of Hesiod (30) for instance—
-    No work is a disgrace; slackness of work is the disgrace—
+No work is a disgrace; slackness of work is the disgrace—
 "interpreted," says the accuser, "by Socrates as if the poet enjoined us to abstain from no work wicked or ignoble; do everything for the sake of gain."
  (30) "Works and Days," 309 {'Ergon d' ouden oneidos}. Cf. Plat.
-    "Charm." 163 C.
+ "Charm." 163 C.
 Now while Socrates would have entirely admitted the propositions that "it is a blessing and a benefit to a man to be a worker," and that "a lazy do-nothing is a pestilent evil," that "work is good and idleness a curse," the question arises, whom did he mean by workers? In his vocabulary only those were good workmen (31) who were engaged on good work; dicers and gamblers and others engaged on any other base and ruinous business he stigmatised as the "idle drones"; and from this point of view the quotation from Hesiod is unimpeachable—
-    No work is a disgrace; only idlesse is disgrace.
+No work is a disgrace; only idlesse is disgrace.
 But there was a passage from Homer (32) for ever on his lips, as the accuser tells us—the passage which says concerning Odysseus,
-    What prince, or man of name,
+What prince, or man of name,
-    He found flight-giv'n, he would restrain with words of gentlest blame:
+He found flight-giv'n, he would restrain with words of gentlest blame:
-    "Good sir, it fits you not to fly, or fare as one afraid,
+"Good sir, it fits you not to fly, or fare as one afraid,
-    You should not only stay yourself, but see the people stayed."
+You should not only stay yourself, but see the people stayed."
-     Thus he the best sort us'd; the worst, whose spirits brake out in
+ Thus he the best sort us'd; the worst, whose spirits brake out in
-     noise, (33) He cudgell'd with his sceptre, chid, and said, "Stay,
+ noise, (33) He cudgell'd with his sceptre, chid, and said, "Stay,
-     wretch, be still, And hear thy betters; thou art base, and both in
+ wretch, be still, And hear thy betters; thou art base, and both in
-     power and skill Poor and unworthy, without name in counsel or in
+ power and skill Poor and unworthy, without name in counsel or in
-     war." We must not all be kings.
+ war." We must not all be kings.
  (31) See below, III. ix. 9.
@@ Line 317: / Line 317: @@
  (33) Lit. "But whatever man of the people he saw and found him
-    shouting."—W. Leaf.
+ shouting."—W. Leaf.
 The accuser informs us that Socrates interpreted these lines as though the poet approved the giving of blows to commoners and poor folk. Now no such remark was ever made by Socrates; which indeed would have been tantamount to maintaining that he ought to be beaten himself. What he did say was, that those who were useful neither in word nor deed, who were incapable of rendering assistance in time of need to the army or the state or the people itself, be they never so wealthy, ought to be restrained, and especially if to incapacity they added effrontery.
@@ Line 328: / Line 328: @@
  (36) See "Hell." III. ii. 21; Thuc. v. 50; Plut. "Cim." 284 C. For the
-    Gymnopaediae, see Paus. III. xi. 9; Athen. xiv. p. 631.
+ Gymnopaediae, see Paus. III. xi. 9; Athen. xiv. p. 631.
 To no other conclusion, therefore, can I come but that, being so good a man, Socrates was worthier to have received honour from the state than death. And this I take to be the strictly legal view of the case, for what does the law require? (37) "If a man be proved to be a thief, a filcher of clothes, a cut-purse, a housebreaker, a man-stealer, a robber of temples, the penalty is death." Even so; and of all men Socrates stood most aloof from such crimes.
@@ Line 337: / Line 337: @@
  (38) Or, "the noblest and proudest virtue by means of which states and
-    families are prosperously directed."
+ families are prosperously directed."
 It may serve to illustrate the assertion that he benefited his associates partly by the display of his own virtue and partly by verbal discourse and argument, if I set down my various recollections (1) on these heads. And first with regard to religion and the concerns of heaven. In conduct and language his behaviour conformed to the rule laid down by the Pythia (2) in reply to the question, "How shall we act?" as touching a sacrifice or the worship of ancestors, or any similar point. Her answer is: "Act according to the law and custom of your state, and you will act piously." After this pattern Socrates behaved himself, and so he exhorted others to behave, holding them to be but busybodies and vain fellows who acted on any different principle.
  (1) Hence the title of the work, {'Apomenmoneumata}, "Recollections,
-    Memoirs, Memorabilia." See Diog. Laert. "Xen." II. vi. 48.
+ Memoirs, Memorabilia." See Diog. Laert. "Xen." II. vi. 48.
  (2) The Pythia at Delphi.
@@ Line 349: / Line 349: @@
  (3) See (Plat.) "Alcib. II." 142 foll.; Valerius Max. vii. 2;
-    "Spectator," No. 207.
+ "Spectator," No. 207.
 If with scant means he offered but small sacrifices he believed that he was in no wise inferior to those who make frequent and large sacrifices from an ampler store. It were ill surely for the very gods themselves, could they take delight in large sacrifices rather than in small, else oftentimes must the offerings of bad men be found acceptable rather than of good; nor from the point of view of men themselves would life be worth living if the offerings of a villain rather than of a righteous man found favour in the sight of Heaven. His belief was that the joy of the gods is greater in proportion to the holiness of the giver, and he was ever an admirer of that line of Hesiod which says,
-    According to thine ability do sacrifice to the immortal gods. (4)
+According to thine ability do sacrifice to the immortal gods. (4)
  (4) Hesiod, "Works and Days," 336. See "Anab." III. ii. 9.
@@ Line 364: / Line 364: @@
  (5) {ei me ti daimonion eie}, "save under some divinely-ordained
-    calamity." Cf. "Cyrop." I. vi. 18; "Symp." viii. 43.
+ calamity." Cf. "Cyrop." I. vi. 18; "Symp." viii. 43.
  (6) See "Ages." ix; Cic. "Tusc." v. 34, 97; "de Fin." ii. 28, 90.
  (7) Cf. Plut. "Mor." 128 D; Clement, "Paedag." 2. 173, 33; "Strom." 2,
 , 24; Aelian, "N. A." 8, 9.
  (8) "Half in gibe and half in jest," in ref. to "Od." x. 233 foll.:
-    "So she let them in..."
+ "So she let them in..."
  (9) {upothemosune}, "inspiration." Cf. "Il." xv. 412; "Od." xvi. 233.
@@ Line 379: / Line 379: @@
  (10) For Critobulus (the son of Crito) see "Econ." i. 1 foll.; "Symp."
-    i. 3 foll.
+ i. 3 foll.
  (11) See Isocr. "Or." xvi. Cobet conj. {ton tou 'Axiokhou uion}, i.e.
-    Clinias.
+ Clinias.
 Soc. Tell me, Xenophon, have you not always believed Critobulus to be a man of sound sense, not wild and self-willed? Should you not have said that he was remarkable for his prudence rather than thoughtless or foolhardy?
@@ Line 405: / Line 405: @@
  (13) Lit. "a half-obol piece." For the {phalaggion} see Aristot. "H.
-    A." ix. 39, 1.
+ A." ix. 39, 1.
 Xen. Yes, but then the creature injects something with its bite.
@@ Line 412: / Line 412: @@
  (14) L. Dindorf, etc. regard the sentence as a gloss. Cf. "Symp." iv.
   ({isos de kai... entimoteron estin}).
 Such (he said), in the affairs of Aphrodite, as in meats and drinks, should be the circumspection of all whose footing is insecure. At least they should confine themselves to such diet as the soul would dispense with, save for some necessity of the body; and which even so ought to set up no disturbance. (15) But for himself, it was clear, he was prepared at all points and invulnerable. He found less difficulty in abstaining from beauty's fairest and fullest bloom than many others from weeds and garbage. To sum up: (16) with regard to eating and drinking and these other temptations of the sense, the equipment of his soul made him independent; he could boast honestly that in his moderate fashion (17) his pleasures were no less than theirs who take such trouble to procure them, and his pains far fewer.
@@ Line 425: / Line 425: @@
  (1) Al. "If any one believes that Socrates, as represented in certain
-    dialogues (e.g. of Plato, Antisthenes, etc.) of an imaginary
+ dialogues (e.g. of Plato, Antisthenes, etc.) of an imaginary
-    character, was an adept ({protrepsasthai}) in the art of
+ character, was an adept ({protrepsasthai}) in the art of
-    stimulating people to virtue negatively but scarcely the man to
+ stimulating people to virtue negatively but scarcely the man to
-    guide ({proagein}) his hearers on the true path himself." Cf.
+ guide ({proagein}) his hearers on the true path himself." Cf.
-    (Plat.) "Clitophon," 410 B; Cic. "de Or." I. xlvii. 204; Plut.
+ (Plat.) "Clitophon," 410 B; Cic. "de Or." I. xlvii. 204; Plut.
-    "Mor." 798 B. See Grote, "Plato," iii. 21; K. Joel, op. cit. p. 51
+ "Mor." 798 B. See Grote, "Plato," iii. 21; K. Joel, op. cit. p. 51
-    foll.; Cf. below, IV. iii. 2.
+ foll.; Cf. below, IV. iii. 2.
 I will first state what I once heard fall from his lips in a discussion with Aristodemus, (2) "the little," as he was called, on the topic of divinity. (3) Socrates had observed that Aristodemus neither sacrificed nor gave heed to divination, but on the contrary was disposed to ridicule those who did.
  (2) See Plat. "Symp." 173 B: "He was a little fellow who never wore
-    any shoes, Aristodemus, of the deme of Cydathenaeum."—Jowett.
+ any shoes, Aristodemus, of the deme of Cydathenaeum."—Jowett.
  (3) Or, "the divine element."
@@ Line 461: / Line 461: @@
  (5) Cf. Aristot. "de Part. Animal." 1. For the "teleological" views
-    see IV. iii. 2 foll.
+see IV. iii. 2 foll.
  (6) "Like a sieve" or "colander."
@@ Line 484: / Line 484: @@
  (10) Cf. Plat. "Phileb." 30 B: "Soc. May our body be said to have a
-    soul? Pro. Clearly. Soc. And whence comes that soul, my dear
+ soul? Pro. Clearly. Soc. And whence comes that soul, my dear
-    Protarchus, unless the body of the universe, which contains
+ Protarchus, unless the body of the universe, which contains
-    elements similar to our bodies but finer, has also a soul? Can
+ elements similar to our bodies but finer, has also a soul? Can
-    there be any other source?"—Jowett. Cic. "de N. D." ii. 6; iii.
+ there be any other source?"—Jowett. Cic. "de N. D." ii. 6; iii.
 .
 Ar. It may be, for my eyes fail to see the master agents of these, as one sees the fabricators of things produced on earth.
@@ Line 527: / Line 527: @@
  (3) Or, "how should the master himself beware lest he fall into that
-    category."
+category."
  (4) {krepida}. See Pind. "Pyth." iv. 138; ib. vii. 3; ib. fr. 93.
  (5) See below, III. x. 9, xi. 5; IV. ii. 9, iv. 8; "Econ." x. 1;
-    "Cyrop." I. iv. 12; Plat. "Phaedr." 230 B. Cf. Shakesp. "by'r
+ "Cyrop." I. iv. 12; Plat. "Phaedr." 230 B. Cf. Shakesp. "by'r
-    Lakin."
+ Lakin."
 Well-tempered words: yet his self-restraint shone forth even more in his acts than in his language. Not only was he master over the pleasures which flow from the body, but of those also which are fed by riches, his belief being that he who receives money from this or that chance donor sets up over himself a master, and binds himself to an abominable slavery.
@@ Line 540: / Line 540: @@
  (1) {o teratoskopos}, "jealous of Socrates," according to Aristotle
-    ap. Diog. Laert. II. v. 25. See Cobet, "Pros. Xen."
+ ap. Diog. Laert. II. v. 25. See Cobet, "Pros. Xen."
 Antiphon. Why, Socrates, I always thought it was expected of students of philosophy to grow in happiness daily; but you seem to have reaped other fruits from your philosophy. At any rate, you exist, I do not say live, in a style such as no slave serving under a master would put up with. Your meat and your drink are of the cheapest sort, and as to clothes, you cling to one wretched cloak which serves you for summer and winter alike; and so you go the whole year round, without shoes to your feet or a shirt to your back. Then again, you are not for taking or making money, the mere seeking of which is a pleasure, even as the possession of it adds to the sweetness and independence of existence. I do not know whether you follow the common rule of teachers, who try to fashion their pupils in imitation of themselves, (2) and propose to mould the characters of your companions; but if you do you ought to dub yourself professor of the art of wretchedness. (3)
@@ Line 567: / Line 567: @@
  (8) {sophistas}. See Grote, "H. G." viii. 482 foll.; "Hunting," xi.
-    foll.
+ foll.
  (9) Cf. Plat. "Lys." 211 E.
@@ Line 586: / Line 586: @@
  (3) Or, "furniture of the finest," like Arion's in Herod. i. 24.
-    Schneid. cf. Demosth. 565. 6.
+ Schneid. cf. Demosth. 565. 6.
  (4) Here follows the sentence  ({emoi men oun edokei kai tou
-    alazoneuesthai apotrepein tous sunontas toiade dialegomenos}),
+ alazoneuesthai apotrepein tous sunontas toiade dialegomenos}),
-    which, for the sake of convenience, I have attached to the first
+ which, for the sake of convenience, I have attached to the first
-    sentence of Bk. II. ch. i.  ({edokei de moi... ponou.}) I
+ sentence of Bk. II. ch. i.  ({edokei de moi... ponou.}) I
-    believe that the commentators are right in bracketing both one and
+ believe that the commentators are right in bracketing both one and
-    the other as editorial interpolations.
+ the other as editorial interpolations.
 ===== BOOK II =====
@@ Line 601: / Line 601: @@
  (1) This sentence in the Greek concludes Bk. I. There is something
-    wrong or very awkward in the text here.
+ wrong or very awkward in the text here.
  (2) Cf. Grote, "Plato," III. xxxviii. p. 530.
@@ Line 658: / Line 658: @@
  (8) Or, "he knows the risks he runs of suffering those penalties with
-    which the law threatens his crime should he fall into the snare,
+ which the law threatens his crime should he fall into the snare,
-    and being caught, be mutilated."
+ and being caught, be mutilated."
  (9) Or, "leap headlong into the jaws of danger."
@@ Line 696: / Line 696: @@
  (14) Or, "the outer world, the non-Hellenic races and nationalities of
-    which we have any knowledge."
+ which we have any knowledge."
  (15) Lit. "Libya."
@@ Line 703: / Line 703: @@
  (16) Or, "Pardon me interrupting you, Socrates; but I have not the
-    slightest intention of placing myself." See W. L. Newman, op. cit.
+ slightest intention of placing myself." See W. L. Newman, op. cit.
-    i. 306.
+ i. 306.
 Soc. True, if only your path could avoid human beings, as it avoids rule and slavery, there would be something in what you say. But being placed as you are amidst human beings, if you purpose neither to rule nor to be ruled, and do not mean to dance attendance, if you can help it, on those who rule, you must surely see that the stronger have an art to seat the weaker on the stool of repentance (17) both in public and in private, and to treat them as slaves. I daresay you have not failed to note this common case: a set of people has sown and planted, whereupon in comes another set and cuts their corn and fells their fruit-trees, and in every way lays siege to them because, though weaker, they refuse to pay them proper court, till at length they are persuaded to accept slavery rather than war against their betters. And in private life also, you will bear me out, the brave and powerful are known to reduce the helpless and cowardly to bondage, and to make no small profit out of their victims.
  (17) See "Symp." iii. 11; "Cyrop." II. ii. 14; Plat. "Ion," 535 E; L.
-    Dindorf ad loc.
+ Dindorf ad loc.
 Ar. Yes, but I must tell you I have a simple remedy against all such misadventures. I do not confine myself to any single civil community. I roam the wide world a foreigner.
@@ Line 718: / Line 718: @@
  (19) For these mythical highway robbers, see Diod. iv. 59; and for
-    Sciron in particular, Plut. "Theseus," 10.
+ Sciron in particular, Plut. "Theseus," 10.
  (20) Or, "where so many suffer wrong."
@@ Line 725: / Line 725: @@
  (21) Cf. below, IV. ii. 11; Plat. "Statesm." 259 B; "Euthyd." 291 C;
-    K. Joel, op. cit. p. 387 foll. "Aristippus anticipates Adeimantus"
+ K. Joel, op. cit. p. 387 foll. "Aristippus anticipates Adeimantus"
-    ("Rep." 419), W. L. Newman, op. cit. i. 395.
+ ("Rep." 419), W. L. Newman, op. cit. i. 395.
  (22) Cf. "suffers the slings and arrows of outrageous fortune."
@@ Line 732: / Line 732: @@
 Soc. What, Aristippus, does it not seem to you that, as regards such matters, there is all the difference between voluntary and involuntary suffering, in that he who starves of his own accord can eat when he chooses, and he who thirsts of his own free will can drink, and so for the rest; but he who suffers in these ways perforce cannot desist from the suffering when the humour takes him? Again, he who suffers hardship voluntarily, gaily confronts his troubles, being buoyed on hope (23)—just as a hunter in pursuit of wild beasts, through hope of capturing his quarry, finds toil a pleasure—and these are but prizes of little worth in return for their labours; but what shall we say of their reward who toil to obtain to themselves good friends, or to subdue their enemies, or that through strength of body and soul they may administer their households well, befriend their friends, and benefit the land which gave them birth? Must we not suppose that these too will take their sorrows lightly, looking to these high ends? Must we not suppose that they too will gaily confront existence, who have to support them not only their conscious virtue, but the praise and admiration of the world? (24) And once more, habits of indolence, along with the fleeting pleasures of the moment, are incapable, as gymnastic trainers say, of setting up (25) a good habit of body, or of implanting in the soul any knowledge worthy of account; whereas by painstaking endeavour in the pursuit of high and noble deeds, as good men tell us, through endurance we shall in the end attain the goal. So Hesiod somewhere says: (26)
-    Wickedness may a man take wholesale with ease, smooth is the way
+Wickedness may a man take wholesale with ease, smooth is the way
-    and her dwelling-place is very nigh; but in front of virtue the
+and her dwelling-place is very nigh; but in front of virtue the
-    immortal gods have placed toil and sweat, long is the path and
+immortal gods have placed toil and sweat, long is the path and
-    steep that leads to her, and rugged at the first, but when the
+steep that leads to her, and rugged at the first, but when the
-    summit of the pass is reached, then for all its roughness the path
+summit of the pass is reached, then for all its roughness the path
-    grows easy.
+grows easy.
  (23) Cf. above, I. vi. 8.
  (24) Or, "in admiration of themselves, the praise and envy of the
-    world at large."
+ world at large."
  (25) See Hippocrates, "V. Med." 18.
  (26) Hesiod, "Works and Days," 285. See Plat. "Prot." 340 C; "Rep."
-    ii. 364 D; "Laws," iv. 718 E.
+ ii. 364 D; "Laws," iv. 718 E.
 And Ephicharmus (27) bears his testimony when he says:
-    The gods sell us all good things in return for our labours.
+The gods sell us all good things in return for our labours.
  (27) Epicharmus of Cos, the chief comic poet among the Dorians, fl.
 B.C. Cf. Plat. "Theaet." 152 E, "the prince of comedy";
-    "Gorg." 505 D.
+ "Gorg." 505 D.
 And again in another passage he exclaims:
-    Set not thine heart on soft things, thou knave, lest thou light
+Set not thine heart on soft things, thou knave, lest thou light
-    upon the hard.
+upon the hard.
 And that wise man Prodicus (28) delivers himself in a like strain concerning virtue in that composition of his about Heracles, which crowds have listened to. (29) This, as far as I can recollect it, is the substance at least of what he says:
  (28) Prodicus of Ceos. See Plat. "Men." 24; "Cratyl." 1; Philostr.
-    "Vit. Soph." i. 12.
+ "Vit. Soph." i. 12.
  (29) Or, "which he is fond of reciting as a specimen of style." The
-    title of the {epideixis} was {'Orai} according to Suidas,
+ title of the {epideixis} was {'Orai} according to Suidas,
-    {Prodikos}.
+ {Prodikos}.
 "When Heracles was emerging from boyhood into the bloom of youth, having reached that season in which the young man, now standing upon the verge of independence, shows plainly whether he will enter upon the path of virtue or of vice, he went forth into a quiet place, and sat debating with himself which of those two paths he should pursue; and as he there sat musing, there appeared to him two women of great stature which drew nigh to him. The one was fair to look upon, frank and free by gift of nature, (30) her limbs adorned with purity and her eyes with bashfulness; sobriety set the rhythm of her gait, and she was clad in white apparel. The other was of a different type; the fleshy softness of her limbs betrayed her nurture, while the complexion of her skin was embellished that she might appear whiter and rosier than she really was, and her figure that she might seem taller than nature made her; she stared with wide-open eyes, and the raiment wherewith she was clad served but to reveal the ripeness of her bloom. With frequent glances she surveyed her person, or looked to see if others noticed her; while ever and anon she fixed her gaze upon the shadow of herself intently.
  (30) Reading {eleutherion phusei,...} or if {eleutherion,
-    phusei...} translate "nature had adorned her limbs..."
+ phusei...} translate "nature had adorned her limbs..."
 "Now when these two had drawn near to Heracles, she who was first named advanced at an even pace (31) towards him, but the other, in her eagerness to outstrip her, ran forward to the youth, exclaiming, 'I see you, Heracles, in doubt and difficulty what path of life to choose; make me your friend, and I will lead you to the pleasantest road and easiest. This I promise you: you shall taste all of life's sweets and escape all bitters. In the first place, you shall not trouble your brain with war or business; other topics shall engage your mind; (32) your only speculation, what meat or drink you shall find agreeable to your palate; what delight (33) of ear or eye; what pleasure of smell or touch; what darling lover's intercourse shall most enrapture you; how you shall pillow your limbs in softest slumber; how cull each individual pleasure without alloy of pain; and if ever the suspicion steal upon you that the stream of joys will one day dwindle, trust me I will not lead you where you shall replenish the store by toil of body and trouble of soul. No! others shall labour, but you shall reap the fruit of their labours; you shall withhold your hand from nought which shall bring you gain. For to all my followers I give authority and power to help themselves freely from every side.'
@@ Line 781: / Line 781: @@
  (32) Reading {diese}, or {dioisei}, "you shall continue speculating
-    solely."
+ solely."
  (33) It will be recollected that Prodicus prided himself on {orthotes
-    onomaton}. Possibly Xenophon is imitating (caricaturing?) his
+ onomaton}. Possibly Xenophon is imitating (caricaturing?) his
-    style. {terphtheies, estheies, euphrantheies}.
+ style. {terphtheies, estheies, euphrantheies}.
 "Heracles hearing these words made answer: 'What, O lady, is the name you bear?' To which she: 'Know that my friends call be Happiness, but they that hate me have their own nicknames (34) for me, Vice and Naughtiness.'
  (34) So the vulg. {upokorizomenoi} is interpreted. Cobet ("Pros. Xen."
-    p. 36) suggests {upoknizomenoi} = "quippe qui desiderio
+ p. 36) suggests {upoknizomenoi} = "quippe qui desiderio
-    pungantur."
+ pungantur."
 "But just then the other of those fair women approached and spoke: 'Heracles, I too am come to you, seeing that your parents are well known to me, and in your nurture I have gauged your nature; wherefore I entertain good hope that if you choose the path which leads to me, you shall greatly bestir yourself to be the doer of many a doughty deed of noble emprise; and that I too shall be held in even higher honour for your sake, lit with the lustre shed by valorous deeds. (35) I will not cheat you with preludings of pleasure, (36) but I will relate to you the things that are according to the ordinances of God in very truth. Know then that among things that are lovely and of good report, not one have the gods bestowed upon mortal men apart from toil and pains. Would you obtain the favour of the gods, then must you pay these same gods service; would you be loved by your friends, you must benefit these friends; do you desire to be honoured by the state, you must give the state your aid; do you claim admiration for your virtue from all Hellas, you must strive to do some good to Hellas; do you wish earth to yield her fruits to you abundantly, to earth must you pay your court; do you seek to amass riches from your flocks and herds, on them must you bestow your labour; or is it your ambition to be potent as a warrior, able to save your friends and to subdue your foes, then must you learn the arts of war from those who have the knowledge, and practise their application in the field when learned; or would you e'en be powerful of limb and body, then must you habituate limbs and body to obey the mind, and exercise yourself with toil and sweat.'
@@ Line 806: / Line 806: @@
  (38) Reading {ois prosekei}, or if {proseko}, translate "to whom I am
-    attached."
+ attached."
  (39) Cf. "Econ." v. 8.
  (40) Or, "so true is it, a branch is left them; undying honour to
-    their name!"
+ their name!"
 This, Aristippus, in rough sketch is the theme which Prodicus pursues (41) in his "Education of Heracles by Virtue," only he decked out his sentiments, I admit, in far more magnificent phrases than I have ventured on. Were it not well, Aristippus, to lay to heart these sayings, and to strive to bethink you somewhat of that which touches the future of our life?
  (41) Reading {diokei}, al. {diokei} = "so Prodicus arranged the parts
-    of his discourse."
+ of his discourse."
 At another time, he had noticed the angry temper shown by Lamprocles, the elder of his sons, towards their mother, and thus addressed himself to the lad.
@@ Line 851: / Line 851: @@
  (2) "For the procreation of children." See below, IV. iv. 22; "Pol.
-    Lac." i.
+ Lac." i.
  (3) Lit. "to leave nought lacking."
@@ Line 906: / Line 906: @@
  (1) Cf. "Merchant of Venice," II. viii. 17: "Justice! the law! my
-    ducats, and my daughter!"
+ ducats, and my daughter!"
  (2) Or, "a yearning after their foster-brothers manifests itself in
-    animals." See "Cyrop." VIII. vii. 14 foll. for a parallel to this
+ animals." See "Cyrop." VIII. vii. 14 foll. for a parallel to this
-    discussion.
+ discussion.
  (3) Lit. "and is less liable to hostility."
@@ Line 935: / Line 935: @@
  (4) "When he next does sacrifice"; see "Hiero," viii. 3. Cf. Theophr.
-    "Char." xv. 2, and Prof. Jebb's note ad loc.
+ "Char." xv. 2, and Prof. Jebb's note ad loc.
 Chaer. No doubt I should set him a good example by inviting him myself on a like occasion.
@@ Line 950: / Line 950: @@
  (5) Reading {pros ten philian}, or if {phusin}, transl. "natural
-    disposition."
+ disposition."
 Chaer. A startling announcement, Socrates, from your lips, and most unlike you, to bid me the younger take precedence of my elder brother. Why, it is contrary to the universal custom of mankind, who look to the elder to take the lead in everything, whether as a speaker or an actor.
@@ Line 975: / Line 975: @@
  (11) Lit. "reach at one stretch two objects, even over that small
-    distance."
+ distance."
  (12) "Though leagues separate them."
@@ Line 988: / Line 988: @@
  (2) Or, "Nor had he failed to observe another striking contrast." Cf.
-    Cic. "Lael." 17; Diog. Laert. ii. 30.
+Cic. "Lael." 17; Diog. Laert. ii. 30.
  (3) i.e. "like a chess-player recalling a move."
@@ Line 995: / Line 995: @@
  (4) "A vessel fit for all work indeed is this friend." Cf. Ar. "Ach."
 , {pagkhreston aggos estai}, like the "leather bottel."
  (5) Or, "by dint of his diplomacy."
@@ Line 1002: / Line 1002: @@
  (1) Antisthenes, "cynicorum et stoicorum parens." Cic. "de Or." iii.
 ; "ad Att." xii. 38. See below, III. iii. 17; "Symp." passim;
-    Diog. Laert. II. v.; VI. i.
+ Diog. Laert. II. v.; VI. i.
 Soc. What say you, Antisthenes?—have friends their values like domestic slaves? One of these latter may be worth perhaps two minae, (2) another only half a mina, a third five, and a fourth as much as ten; while they do say that Nicias, (3) the son of Niceratus, paid a whole talent for a superintendent of his silver mines. And so I propound the question to myself as follows: "Have friends, like slaves, their market values?"
@@ Line 1010: / Line 1010: @@
  (3) For Nicias see Thuc. vii. 77 foll.; "Revenues," iv. 14; Plut.
-    "Nic." IV. v.; Lys. "de bon. Aristoph." 648.
+ "Nic." IV. v.; Lys. "de bon. Aristoph." 648.
 Not a doubt of it (replied Antisthenes). At any rate, I know that I would rather have such a one as my friend than be paid two minae, and there is such another whose worth I would not estimate at half a mina, and a third with whom I would not part for ten, and then again a fourth whose friendship would be cheap if it cost me all the wealth and pains in the world to purchase it.
@@ Line 1019: / Line 1019: @@
  (1) Or, "Again, as to establishing a test of character, since a friend
-    worth having must be of a particular type, I cannot but think that
+ worth having must be of a particular type, I cannot but think that
-    the following remarks would prove instructive."
+the following remarks would prove instructive."
 Tell me (said Socrates, addressing Critobulus), supposing we stood in need of a good friend, how should we set about his discovery? We must, in the first place, I suppose, seek out one who is master of his appetites, not under the dominion, that is, of his belly, not addicted to the wine-cup or to lechery or sleep or idleness, since no one enslaved to such tyrants could hope to do his duty either by himself or by his friends, could he?
@@ Line 1094: / Line 1094: @@
 Soc. You need not go farther than Homer to learn that which the Sirens sang to Odysseus, (9) the first words of which run, I think, as follows:
-    Hither, come hither, thou famous man, Odysseus, great glory of the
+Hither, come hither, thou famous man, Odysseus, great glory of the
-    Achaeans!
+Achaeans!
  (9) "Od." xii. 184.
@@ Line 1116: / Line 1116: @@
  (12) See Herod. vii. 143, "the wooden wall"; Thuc. i. 93, "'the walls'
-    of Athens."
+ of Athens."
 Cri. You would imply, Socrates, would you not, that if we want to win the love of any good man we need to be good ourselves in speech and action?
@@ Line 1125: / Line 1125: @@
  (13) Or, "Why, yes, when I see some base orator fast friends with a
-    great leader of the people; or, again, some fellow incapable of
+ great leader of the people; or, again, some fellow incapable of
-    generalship a comrade to the greatest captains of his age."
+ generalship a comrade to the greatest captains of his age."
 Soc. But in reference to the point we were discussing, may I ask whether you know of any one who can attach a useful friend to himself without being of use in return? (14) Can service ally in friendship with disservice?
  (14) Add, "Can service ally in friendship with disservice? Must there
-    not be a reciprocity of service to make friendship lasting?"
+ not be a reciprocity of service to make friendship lasting?"
 Cri. In good sooth no. But now, granted it is impossible for a base man to be friends with the beautiful and noble, (14) I am concerned at once to discover if one who is himself of a beautiful and noble character can, with a wave of the hand, as it were, attach himself in friendship to every other beautiful and noble nature.
@@ Line 1162: / Line 1162: @@
  (22) Or, "the best, though few, are better worth your benefiting than
-    the many base."
+ the many base."
 So keep a good heart, Critobulus; only try to become good yourself, and when you have attained, set to your hand to capture the beautiful and good. Perhaps I may be able to give you some help in this quest, being myself an adept in Love's lore. (23) No matter who it is for whom my heart is aflame; in an instant my whole soul is eager to leap forth. With vehemence I speed to the mark. I, who love, demand to be loved again; this desire in me must be met by counter desire in him; this thirst for his society by thirst reciprocal for mine. And these will be your needs also, I foresee, whenever you are seized with longing to contract a friendship. Do not hide from me, therefore, whom you would choose as a friend, since, owing to the pains I take to please him who pleases me, I am not altogether unversed, I fancy, in the art of catching men. (24)
  (23) "An authority in matters of love." Cf. Plat. "Symp." 177 D; Xen.
-    "Symp." viii. 2.
+ "Symp." viii. 2.
  (24) See below, III. xi. 7; cf. Plat. "Soph." 222; N. T. Matt. iv. 19,
-    {alieis anthropon}.
+ {alieis anthropon}.
 Critobulus replied: Why, these are the very lessons of instruction, Socrates, for which I have been long athirst, and the more particularly if this same love's lore will enable me to capture those who are good of soul and those who are beautiful of person.
@@ Line 1201: / Line 1201: @@
  (25) Aspasia, daughter of Axiochus, of Miletus. See "Econ." iii. 14;
-    Plat. "Menex." 235 E; Aesch. Socrat. ap. Cic. "de Invent." I.
+ Plat. "Menex." 235 E; Aesch. Socrat. ap. Cic. "de Invent." I.
-    xxxi. 51. See Grote, "H. G." vi. 132 foll.; Cobet, "Pros. Xen."
+ xxxi. 51. See Grote, "H. G." vi. 132 foll.; Cobet, "Pros. Xen."
  (26) Reading {ouk ethelein epainein}, or if {ouk ophelein epainousas}
-    with Kuhner transl. "Good matchmakers, she told me, have to
+ with Kuhner transl. "Good matchmakers, she told me, have to
-    consult truth when reporting favourably of any one: then indeed
+ consult truth when reporting favourably of any one: then indeed
-    they are terribly clever at bringing people together: whereas
+ they are terribly clever at bringing people together: whereas
-    false flatterers do no good; their dupes," etc.
+ false flatterers do no good; their dupes," etc.
 Cri. Really, Socrates, you are a wonderfully good friend to me—in so far as I have any merit which will entitle me to win a friend, you will lend me a helping hand, it seems; otherwise you would rather not forge any petty fiction for my benefit.
@@ Line 1231: / Line 1231: @@
  (3) Lit. "with your large family to feed." L. Dindorf would like to
-    read {su de oligous}, "you with your small family."
+ read {su de oligous}, "you with your small family."
 Ar. Why, bless your soul, do you not see he has only slaves and I have free-born souls to feed?
@@ Line 1258: / Line 1258: @@
  (4) For these articles of dress see Becker's "Charicles," Exc. i. to
-    Sc. xi. "Dress."
+ Sc. xi. "Dress."
 Ar. Yes, they are all highly useful commodities.
@@ Line 1271: / Line 1271: @@
  (6) Lit. "state liturgies," or "to the burden of the public services."
-    For these see Gow, "Companion," xviii. "Athenian Finance."
+ For these see Gow, "Companion," xviii. "Athenian Finance."
  (7) Cf. Arist. "Acharnians," 519, {esukophantei Megareon ta
-    khlaniskia}. See Dr. Merry's note ad loc.
+ khlaniskia}. See Dr. Merry's note ad loc.
 Ar. Bless me, yes! They have got a set of barbarian fellows, whom they purchase and keep, to manufacture by forced labour whatever takes their fancy. My kinswomen, I need not tell you, are free-born ladies.
@@ Line 1293: / Line 1293: @@
  (10) See Joseph Jacobs, "The Fables of Aesop," vol. i. p. 26 foll.,
-    for "a complete list of the Fables given in Greek literature up to
+ for "a complete list of the Fables given in Greek literature up to
-    the fall of Greek independence." Cf. Hesiod, "Works and Days," 202
+ the fall of Greek independence." Cf. Hesiod, "Works and Days," 202
-    foll.; Archilochus, 89 (60), Bergk; Herod. i. 141; Aesch.
+ foll.; Archilochus, 89 (60), Bergk; Herod. i. 141; Aesch.
-    "Myrmid." fr. 123; Aristot. "Rhet." II. xx.
+ "Myrmid." fr. 123; Aristot. "Rhet." II. xx.
 At another time chancing upon an old friend whom he had not seen for a long while, he greeted him thus.
@@ Line 1305: / Line 1305: @@
  (1) Lit. "from here." The conversation perhaps takes place in Piraeus
 B.C.
  (2) Or, "colonial possession." Cf. "Symp." iv. 31.
@@ Line 1330: / Line 1330: @@
  (4) Or, "study to make it your finest work, the expression of a real
-    enthusiasm."
+ enthusiasm."
 At another time, as I am aware, he had heard a remark made by Crito (1) that life at Athens was no easy matter for a man who wished to mind his own affairs.
  (1) Crito. See above, I. ii. 48; Cobet, "P. X."; cf. Plat. "Rep."
-    viii. 549 C.
+ viii. 549 C.
 As, for instance, at this moment (Crito proceeded) there are a set of fellows threatening me with lawsuits, not because they have any misdemeanour to allege against me, but simply under the conviction that I will sooner pay a sum of money than be troubled further.
@@ Line 1352: / Line 1352: @@
  (2) Archedemus, possibly the demagogue, "Hell." I. vii. 2. So Cobet,
-    "P. X.," but see Grote, "H. G." viii. 245.
+ "P. X.," but see Grote, "H. G." viii. 245.
  (3) Lit. "very capable of speech and action"—the writer's favourite
-    formula for the well-trained Athenian who can speak fluently and
+ formula for the well-trained Athenian who can speak fluently and
-    reason clearly, and act energetically and opportunely.
+ reason clearly, and act energetically and opportunely.
  (4) Reading {kai euphuesteros on}  (or {e os})... {apo sukophanton}
-     (or {sukophantion}), after Cobet, "P. X." s.v. Archedemus. The
+ (or {sukophantion}), after Cobet, "P. X." s.v. Archedemus. The
-    MSS. give {kai ephe raston einai}—"nothing is easier," he said,
+ MSS. give {kai ephe raston einai}—"nothing is easier," he said,
-    "than recovering from sycophants."
+ "than recovering from sycophants."
  (5) For this formula cf. "Econ." vi. 24. Cf. Plat. "Statesm." 299 A.
@@ Line 1368: / Line 1368: @@
  (7) Lit. the {kaloi kagathoi}, which like {khrestous} and {ponerous}
-    has a political as well as an ethical meaning.
+ has a political as well as an ethical meaning.
  (8) Lit. "must associate with these (the {ponerois}) instead of those
-    (the {kalois te kagathois}).
+ (the {kalois te kagathois}).
 The net result of the whole proceedings was that Archedemus was now Crito's right hand, (9) and by the rest of Crito's friends he was held in honour.
@@ Line 1404: / Line 1404: @@
  (1) {ton kalon} = everything which the {kalos te kagathos} should aim
-    at, but especially the honourable offices of state such as the
+ at, but especially the honourable offices of state such as the
-    Archonship, Strategia, Hipparchia, etc. See Plat. "Laches."
+ Archonship, Strategia, Hipparchia, etc. See Plat. "Laches."
  (2) Dionysodorus of Chios, presumably. See Plat. "Euthyd." 271 C foll.
@@ Line 1432: / Line 1432: @@
  (9) A strategos. For the duties and spheres of action of this officer,
-    see Gow, op. cit. xiv. 58.
+ see Gow, op. cit. xiv. 58.
  (10) "As in the building of a house." See Vitrivius, ii. 3; Plin. xxv.
 .
 The simile is very apt, Socrates (11) (replied the youth), for in battle, too, the rule is to draw up the best men in front and rear, with those of inferior quality between, where they may be led on by the former and pushed on by the hinder.
@@ Line 1460: / Line 1460: @@
  (13) Cf. Shakesp. "seeking the bubble reputation even in the cannon's
-    mouth."
+ mouth."
 Soc. But tell me, did he teach you how to draw up troops in general, or specifically where and how to apply each particular kind of tactical arrangement?
@@ Line 1476: / Line 1476: @@
 Soc. Why did Homer, think you, designate Agamemnon "shepherd of the peoples"? (1) Was it possibly to show that, even as a shepherd must care for his sheep and see that they are safe and have all things needful, and that the objects of their rearing be secured, so also must a general take care that his soldiers are safe and have their supplies, and attain the objects of their soldiering? Which last is that they may get the mastery of their enemies, and so add to their own good fortune and happiness; or tell me, what made him praise Agamemnon, saying—
-    He is both a good king and a warrior bold? (2)
+He is both a good king and a warrior bold? (2)
 Did he mean, perhaps, to imply that he would be a 'warrior bold,' not merely in standing alone and bravely battling against the foe, but as inspiring the whole of his host with like prowess; and by a 'good king,' not merely one who should stand forth gallantly to protect his own life, but who should be the source of happiness to all over whom he reigns? Since a man is not chosen king in order to take heed to himself, albeit nobly, but that those who chose him may attain to happiness through him. And why do men go soldiering except to ameliorate existence? (3) and to this end they choose their generals that they may find in them guides to the goal in question. He, then, who undertakes that office is bound to procure for those who choose him the thing they seek for. And indeed it were not easy to find any nobler ambition than this, or aught ignobler than its opposite.
@@ Line 1483: / Line 1483: @@
  (2) "Il." iii. 179; cf. "Symp." iv. 6. A favourite line of Alexander
-    the Great's, it is said.
+ the Great's, it is said.
  (3) Of, "that life may reach some flower of happiness."
@@ Line 1500: / Line 1500: @@
  (3) Lit. "Hippotoxotai." See Boeckh, "P. E. A." II. xxi. p. 264 (Eng.
-    tr.)
+ tr.)
 Hipp. You are right.
@@ Line 1575: / Line 1575: @@
  (9) Or, "practise the art of oratory"; "express himself clearly and
-    rationally." See Grote, "H. G." VIII. lxvii. p. 463 note;
+ rationally." See Grote, "H. G." VIII. lxvii. p. 463 note;
-    "Hipparch," i. 24; viii. 22.
+ "Hipparch," i. 24; viii. 22.
 Soc. Were you under the impression that the commandant was not to open his mouth? Did it never occur to you that all the noblest things which custom (10) compels us to learn, and to which indeed we owe our knowledge of life, have all been learned by means of speech (11) and reason; and if there be any other noble learning which a man may learn, it is this same reason whereby he learns it; and the best teachers are those who have the freest command of thought and language, and those that have the best knowledge of the most serious things are the most brilliant masters of disputation. Again, have you not observed that whenever this city of ours fits out one of her choruses—such as that, for instance, which is sent to Delos (12)—there is nothing elsewhere from any quarter of the world which can compete with it; nor will you find in any other state collected so fair a flower of manhood as in Athens? (13)
  (10) Cf Arist. "Rhet." ii. 12, {oi neoi pepaideuntai upo tou nomou
-    monon}.
+ monon}.
  (11) {dia logou}.
@@ Line 1604: / Line 1604: @@
  (15) Or, "to conduct which will not certainly fail of profit to
-    yourself or through you to..."
+ yourself or through you to..."
 Yes, in good sooth, I will try (he answered).
@@ Line 1611: / Line 1611: @@
  (1) Cf. "Pol. Ath." i. 3; Aristot. "Ath. Pol." 44. 4; and Dr. Sandys'
-    note ad loc. p. 165 of his edition.
+ note ad loc. p. 165 of his edition.
 And he: Is it not just like them, these citizens of Athens—just like them, I say—to go and elect, not me, who ever since my name first appeared on the muster-roll have literally worn myself out with military service—now as a captain, now as a colonel—and have received all these wounds from the enemy, look you! (at the same time, and suiting the action to the word, he bared his arms and proceeded to show the scars of ancient wounds)—they elect not me (he went on), but, if you please, Antisthenes! who never served as a hoplite (2) in his life nor in the cavalry ever made a brilliant stroke, that I ever heard tell of; no! in fact, he has got no science at all, I take it, except to amass stores of wealth.
@@ Line 1626: / Line 1626: @@
  (4) Choir-master, or Director of the Chorus. It was his duty to
-    provide and preside over a chorus to sing, dance, or play at any
+ provide and preside over a chorus to sing, dance, or play at any
-    of the public festivals, defraying the cost as a state service of
+ of the public festivals, defraying the cost as a state service of
-    {leitourgia}. See "Pol. Ath." iii. 4; "Hiero," ix. 4; Aristot.
+ {leitourgia}. See "Pol. Ath." iii. 4; "Hiero," ix. 4; Aristot.
-    "Pol. Ath." 28. 3.
+ Pol. Ath." 28. 3.
 Nic. Bless me! yes; but there is a wide difference between standing at the head of a band of singers and dancers and a troop of soldiers.
@@ Line 1640: / Line 1640: @@
  (5) See Dem. "against Lept." 496. 26. Each tribe nominated such of its
-    members as were qualified to undertake the burden.
+ members as were qualified to undertake the burden.
 Nic. Do you really mean, Socrates, that it is the function of the same man to provide efficient choruses and to act as commander-in-chief?
@@ Line 1677: / Line 1677: @@
  (9) In reference to the necessity of building up a family connection
-    or political alliances cf. Arist. "Pol." iii. 9, 13.
+ or political alliances cf. Arist. "Pol." iii. 9, 13.
 Nic. Without a doubt.
@@ Line 1702: / Line 1702: @@
  (11) L. Dindorf, "Index Graec." Ox. ed.; cf. Hor. "Ep." II. ii. 144,
-    "sed verae numerosque modosque ediscere vitae," "the harmony of
+ "sed verae numerosque modosque ediscere vitae," "the harmony of
-    life," Conington.
+ life," Conington.
 A conversation held with Pericles the son of the great statesman may here be introduced. (1) Socrates began:
  (1) Or, "On one occasion Pericles was the person addressed in
-    conversation." For Pericles see "Hell." I. v. 16; vii. 15; Plut.
+ conversation." For Pericles see "Hell." I. v. 16; vii. 15; Plut.
-    "Pericl." 37 (Clough, i. 368).
+ "Pericl." 37 (Clough, i. 368).
 I am looking forward, I must tell you, Pericles, to a great improvement in our military affairs when you are minister of war. (2) The prestige of Athens, I hope, will rise; we shall gain the mastery over our enemies.
@@ Line 1738: / Line 1738: @@
  (4) Reading {megalophronestatoi}, after Cobet. See "Hipparch," vii. 3;
-    or if as vulg. {philophronestatoi}, transl. "more affable."
+ or if as vulg. {philophronestatoi}, transl. "more affable."
 Per. Nor is there much fault to find with Athenians in these respects.
@@ Line 1745: / Line 1745: @@
  (5) See Wesley's anthem, Eccles. xliv. 1, "Let us now praise famous
-    men and our fathers that begat us."
+ men and our fathers that begat us."
 Per. All that you say, Socrates, is most true, but do you observe that ever since the disaster of the thousand under Tolmides at Lebadeia, coupled with that under Hippocrates at Delium, (6) the prestige of Athens by comparison with the Boeotians has been lowered, whilst the spirit of Thebes as against Athens had been correspondingly exalted, so that those Boeotians who in old days did not venture to give battle to the Athenians even in their own territory unless they had the Lacedaemonians and the rest of the Peloponnesians to help them, do nowadays threaten to make an incursion into Attica single-handed; and the Athenians, who formerly, if they had to deal with the Boeotians (7) only, made havoc of their territory, are now afraid the Boeotians may some day harry Attica.
  (6) Lebadeia, 447 B.C.; Delium, 424 B.C. For Tolmides and Hippocrates
-    see Thuc. i. 113; iv. 100 foll.; Grote, "H. G." v. 471; vi. 533.
+ see Thuc. i. 113; iv. 100 foll.; Grote, "H. G." v. 471; vi. 533.
  (7) Reading {ote B. monoi}, al. {ou monoi}, "when the Boeotians were
-    not unaided."
+ not unaided."
 To which Socrates: Yes, I perceive that this is so, but it seems to me that the state was never more tractably disposed, never so ripe for a really good leader, as to-day. For if boldness be the parent of carelessness, laxity, and insubordination, it is the part of fear to make people more disposed to application, obedience, and good order. A proof of which you may discover in the behaviour of people on ship-board. It is in seasons of calm weather when there is nothing to fear that disorder may be said to reign, but as soon as there is apprehension of a storm, or an enemy in sight, the scene changes; not only is each word of command obeyed, but there is a hush of silent expectation; the mariners wait to catch the next signal like an orchestra with eyes upon the leader.
@@ Line 1760: / Line 1760: @@
  (8) Reading {anerasthenai}, Schneider's emendation of the vulg.
-    {aneristhenai}.
+ {aneristhenai}.
 Well (proceeded Socrates), supposing we wished them to lay claim to certain material wealth now held by others, we could not better stimulate them to lay hands on the objects coveted than by showing them that these were ancestral possessions (9) to which they had a natural right. But since our object is that they should set their hearts on virtuous pre-eminence, we must prove to them that such headship combined with virtue is an old time-honoured heritage which pertains to them beyond all others, and that if they strive earnestly after it they will soon out-top the world.
  (9) Cf. Solon in the matter of Salamis, Plut. "Sol." 8; Bergk. "Poet.
-    Lyr. Gr. Solon," SALAMIS, i. 2, 3.
+ Lyr. Gr. Solon," SALAMIS, i. 2, 3.
 Por. How are we to inculcate this lesson?
@@ Line 1784: / Line 1784: @@
  (14) Commonly spoken of as "the Return." See Grote, "H. G." II. ch.
-    xviii.
+ xviii.
  (15) Against the Amazons and Thracians; cf. Herod. ix. 27; Plut.
-    "Thes." 27.
+"Thes." 27.
  (16) The "Persian" wars; cf. Thucyd. I. i.
@@ Line 1804: / Line 1804: @@
  (19) Reading {athletai tines}, or if {alloi tines}, translate "any one
-    else."
+ else."
 Per. What then ought we to do now to recover our former virtue?
@@ Line 1821: / Line 1821: @@
  (24) Reading {ateria}. See L. Dindorf ad loc., Ox. ed. lxii. Al.
-    {apeiria}, a want of skill, or {ataxia}, disorderliness. Cf. "Pol.
+{apeiria}, a want of skill, or {ataxia}, disorderliness. Cf. "Pol.
-    Ath." i. 5.
+ Ath." i. 5.
  (25) Possibly the author is thinking of the events of 406, 405 B.C.
-    (see "Hell." I. vii. and II.), and history may repeat itself.
+ (see "Hell." I. vii. and II.), and history may repeat itself.
 Do not (replied Socrates), do not, I pray you, permit yourself to believe that Athenians are smitten with so incurable a depravity. Do you not observe their discipline in all naval matters? Look at their prompt and orderly obedience to the superintendents at the gymnastic contests, (26) their quite unrivalled subservience to their teachers in the training of our choruses.
@@ Line 1838: / Line 1838: @@
  (28) Technically, they must have passed the {dokimasia}. And for the
-    "Aeropagos" see Grote, "H. G." v. 498; Aristot. "Pol." ii. 12;
+ "Aeropagos" see Grote, "H. G." v. 498; Aristot. "Pol." ii. 12;
-    "Ath. Pol." 4. 4, where see Dr. Sandys' note, p. 18.
+ "Ath. Pol." 4. 4, where see Dr. Sandys' note, p. 18.
 Certainly (he answered).
@@ Line 1870: / Line 1870: @@
  (32) For this illustration see "Anab." III. ii. 23; cf. "Econ." iv.
 , where Socrates ({XS}) refers to Cyrus's expedition and death.
 Per. Yes, the circumstance is not new to me.
@@ Line 1889: / Line 1889: @@
  (3) See Plat. "Protag." 319 C: "And if some person offers to give them
-    advice who is not supposed by them to have any skill in the art
+ advice who is not supposed by them to have any skill in the art
-     (sc. of politics), even though he be good-looking, and rich, and
+ (sc. of politics), even though he be good-looking, and rich, and
-    noble, they will not listen to him, but laugh at him, and hoot
+ noble, they will not listen to him, but laugh at him, and hoot
-    him, until he is either clamoured down and retires of himself; or
+ him, until he is either clamoured down and retires of himself; or
-    if he persists, he is dragged away or put out by the constables at
+ if he persists, he is dragged away or put out by the constables at
-    the command of the prytanes" (Jowett). Cf. Aristoph. "Knights,"
+ the command of the prytanes" (Jowett). Cf. Aristoph. "Knights,"
 , {kath eilkon auton oi prutaneis kai toxotai}.
  (4) For Charmides (maternal uncle of Plato and Glaucon, cousin of
-    Critias) see ch. vii. below; Plato the philosopher, Glaucon's
+ Critias) see ch. vii. below; Plato the philosopher, Glaucon's
-    brother, see Cobet, "Pros. Xen." p. 28.
+ brother, see Cobet, "Pros. Xen." p. 28.
  (5) Or, "and in the first instance addressing him in such terms he
-    could not choose but hear, detained him." See above, II. vi. 11.
+ could not choose but hear, detained him." See above, II. vi. 11.
-    Socrates applies his own theory.
+ Socrates applies his own theory.
 Ah, Glaucon (he exclaimed), so you have determined to become prime minister? (6)
@@ Line 1924: / Line 1924: @@
  (8) Or, "tell us what your starting-point will be in the path of
-    benefaction."
+ benefaction."
 Most decidedly (he answered).
@@ Line 1935: / Line 1935: @@
  (9) Or, "or if others have dropped out or been negligently overlooked,
-    you may replace them."
+ you may replace them."
 Glauc. Nay, to speak the truth, these are matters I have not thoroughly gone into.
@@ Line 1968: / Line 1968: @@
  (11) Or, "advantageously situated." See the author's own tract on
-    "Revenues."
+ "Revenues."
 Glauc. Yes, sweep them all away, that's my advice; for any good that is likely to come of them! Defences indeed! so maintained that the property of the rural districts is simply pilfered.
@@ Line 1983: / Line 1983: @@
  (12) Again the author's tract on "Revenues" is a comment on the
-    matter.
+ matter.
 Well, no; I have never been there myself (he answered).
@@ Line 2004: / Line 2004: @@
  (14) Or, "to talk of things which he does not know, or to meddle with
-    them."
+ them."
  (15) Or, "try as far as possible to achieve one thing, and that is to
-    know the business which you propose to carry out."
+ know the business which you propose to carry out."
 Now Charmides, (1) the son of Glaucon, was, as Socrates observed, a man of mark and influence: a much more powerful person in fact than the mass of those devoted to politics at that date, but at the same time he was a man who shrank from approaching the people or busying himself with the concerns of the state. Accordingly Socrates addressed him thus:
  (1) See last chapter for his relationship to Glaucon (the younger) and
-    Plato; for a conception of his character, Plato's dialogue
+ Plato; for a conception of his character, Plato's dialogue
-    "Charmides"; "Theag." 128 E; "Hell." II. iv. 19; "Symp." iv. 31;
+ "Charmides"; "Theag." 128 E; "Hell." II. iv. 19; "Symp." iv. 31;
-    Grote, "Plato," i. 480.
+ Grote, "Plato," i. 480.
 Tell me, Charmides, supposing some one competent to win a victory in the arena and to receive a crown, (2) whereby he will gain honour himself and make the land of his fathers more glorious in Hellas, (3) were to refuse to enter the lists—what kind of person should you set him down to be?
  (2) In some conquest (e.g. of the Olympic games) where the prize is a
-    mere wreath.
+ mere wreath.
  (3) Cf. Pindar passim.
@@ Line 2056: / Line 2056: @@
  (8) {oi eteroi}, i.e. "the foremost statesmen" mentioned before. Al.
-    "the opposite party," the "Tories," if one may so say, of the
+ "the opposite party," the "Tories," if one may so say, of the
-    political clubs.
+ political clubs.
  (9) Lit. "those... these."
  (10) Ernesti aptly cf. Cic. "ad Quint." iii. 6. See below, III. ix. 6;
-    IV. ii. 24.
+ IV. ii. 24.
 Once when Aristippus (1) set himself to subject Socrates to a cross-examination, such as he had himself undergone at the hands of Socrates on a former occasion, (2) Socrates, being minded to benefit those who were with him, gave his answers less in the style of a debater guarding against perversions of his argument, than of a man persuaded of the supreme importance of right conduct. (3)
  (1) For Aristippus see above, p. 38; for the connection, {boulomenos
-    tous sunontas ophelein}, between this and the preceeding chapter,
+ tous sunontas ophelein}, between this and the preceeding chapter,
-    see above, Conspectus, p. xxvi.
+ see above, Conspectus, p. xxvi.
  (2) Possibly in reference to the conversation above. In reference to
-    the present dialogue see Grote, "Plato," I. xi. p. 380 foll.
+ the present dialogue see Grote, "Plato," I. xi. p. 380 foll.
  (3) For {prattein ta deonta} cf. below, III. ix. 4, 11; Plat. "Charm."
 B; but see J. J. Hartman, "An. Xen." p. 141.
 Aristippus asked him "if he knew of anything good," (4) intending in case he assented and named any particular good thing, like food or drink, or wealth, or health, or strength, or courage, to point out that the thing named was sometimes bad. But he, knowing that if a thing troubles us, we immediately want that which will put an end to our trouble, answered precisely as it was best to do. (5)
@@ Line 2109: / Line 2109: @@
  (6) See Grote, "H. G." x. 164, in reference to Epaminondas and his
-    gymnastic training; below, III. x. 6.
+ gymnastic training; below, III. x. 6.
 Aristip. Your answers are no better now than (7) when I asked you whether you knew any good thing. They are both of a pattern.
@@ Line 2118: / Line 2118: @@
  (8) Or, "good and beautiful are convertible terms: whatever is good is
-    beautiful, or whatever is beautiful is good."
+ beautiful, or whatever is beautiful is good."
  (9) Or, "in the same breath." Cf. Plat. "Hipp. maj." 295 D; "Gorg."
 D.
  (10) Or, "and this standard is the serviceableness of the thing in
-    question."
+ question."
 Aristip. Then I presume even a basket for carrying dung (11) is a beautiful thing?
  (11) Cf. Plat. "Hipp. maj." 288 D, 290 D; and Grote's note, loc. cit.
-    p. 381: "in regard to the question wherein consists {to kalon}?"
+ p. 381: "in regard to the question wherein consists {to kalon}?"
 Soc. To be sure, and a spear of gold an ugly thing, if for their respective uses—the former is well and the latter ill adapted.
@@ Line 2154: / Line 2154: @@
  (16) See "Econ." ix. 2; Plat. "Hipp. maj." 298 A; "Rep." 529; Becker,
-    "Charicles," 268 (Engl. trans.)
+ "Charicles," 268 (Engl. trans.)
  (17) {euphrosunas}, archaic or "poetical" = "joyance." See "Hiero,"
-    vi. 1.
+ vi. 1.
 The fittest place for a temple or an altar (he maintained) was some site visible from afar, and untrodden by foot of man: (18) since it was a glad thing for the worshipper to lift up his eyes afar off and offer up his orison; glad also to wend his way peaceful to prayer unsullied. (19)
  (18) e.g. the summit of Lycabettos, or the height on which stands the
-    temple of Phygaleia. Cf. Eur. "Phoen." 1372, {Pallados
+ temple of Phygaleia. Cf. Eur. "Phoen." 1372, {Pallados
-    khrusaspidos blepsas pros oikon euxato} of Eteocles.
+ khrusaspidos blepsas pros oikon euxato} of Eteocles.
  (19) See Vitruvius, i. 7, iv. 5, ap. Schneid. ad loc.; W. L. Newman,
-    op. cit. i. 338.
+ op. cit. i. 338.
 Being again asked by some one: could courage be taught, (1) or did it come by nature? he answered: I imagine that just as one body is by nature stronger than another body to encounter toils, so one soul by nature grows more robust than another soul in face of dangers. Certainly I do note that people brought up under the same condition of laws and customs differ greatly in respect of daring. Still my belief is that by learning and practice the natural aptitude may always be strengthened towards courage. It is clear, for instance, that Scythians or Thracians would not venture to take shield and spear and contend with Lacedaemonians; and it is equally evident that Lacedaemonians would demur to entering the lists of battle against Thracians if limited to their light shields and javelins, or against Scythians without some weapon more familiar than their bows and arrows. (2) And as far as I can see, this principle holds generally: the natural differences of one man from another may be compensated by artificial progress, the result of care and attention. All which proves clearly that whether nature has endowed us with keener or blunter sensibilities, the duty of all alike is to learn and practise those things in which we would fain achieve distinction.
  (1) Or, "When some one retorted upon him with the question: 'Can
-    courage be taught?'" and for this problem see IV. vi. 10, 11;
+ courage be taught?'" and for this problem see IV. vi. 10, 11;
-    "Symp." ii. 12; Plat. "Lach."; "Protag." 349; "Phaedr." 269 D; K.
+ "Symp." ii. 12; Plat. "Lach."; "Protag." 349; "Phaedr." 269 D; K.
-    Joel, op. cit. p. 325 foll.; Grote, "Plato," i. 468 foll., ii. 60;
+ Joel, op. cit. p. 325 foll.; Grote, "Plato," i. 468 foll., ii. 60;
-    Jowett, "Plato," i. 77, 119; Newman, op. cit. i. 343.
+ Jowett, "Plato," i. 77, 119; Newman, op. cit. i. 343.
  (2) Or, "against Thracians with light shields and javelins, or against
-    Scythians with bows and arrows"; and for the national arms of
+ Scythians with bows and arrows"; and for the national arms of
-    these peoples respectively see Arist. "Lysistr." 563; "Anab." III.
+these peoples respectively see Arist. "Lysistr." 563; "Anab." III.
-    iv. 15; VI. VII. passim.
+ iv. 15; VI. VII. passim.
 Between wisdom and sobriety of soul (which is temperance) he drew no distinction. (3) Was a man able on the one hand to recognise things beautiful and good sufficiently to live in them? Had he, on the other hand, knowledge of the "base and foul" so as to beware of them? If so, Socrates judged him to be wise at once and sound of soul (or temperate). (4)
@@ Line 2186: / Line 2186: @@
  (4) Reading {alla to... kai to}, or more lit. "he discovered the
-    wise man and sound of soul in his power not only to recognise
+ wise man and sound of soul in his power not only to recognise
-    things 'beautiful and good,' but to live and move and have his
+ things 'beautiful and good,' but to live and move and have his
-    being in them; as also in his gift of avoiding consciously things
+ being in them; as also in his gift of avoiding consciously things
-    base." Or if {alla ton... kai ton...} transl. "The man who
+ base." Or if {alla ton... kai ton...} transl. "The man who
-    not only could recognise the beautiful and good, but lived, etc.,
+ not only could recognise the beautiful and good, but lived, etc.,
-    in that world, and who moreover consciously avoided things base, in
+ in that world, and who moreover consciously avoided things base, in
-    the judgment of Socrates was wise and sound of soul." Cf. Plat.
+ the judgment of Socrates was wise and sound of soul." Cf. Plat.
-    "Charm."
+ "Charm."
 And being further questioned whether "he considered those who have the knowledge of right action, but do not apply it, to be wise and self-controlled?"—"Not a whit more," he answered, "than I consider them to be unwise and intemperate. (5) Every one, I conceive, deliberately chooses what, within the limits open to him, he considers most conducive to his interest, and acts accordingly. I must hold therefore that those who act against rule and crookedly (6) are neither wise nor self-controlled.
  (5) For the phrase "not a whit the more" see below, III. xii. 1;
-    "Econ." xii. 18. Al. "I should by no means choose to consider them
+ "Econ." xii. 18. Al. "I should by no means choose to consider them
-    wise and self-controlled rather than foolish and intemperate."
+ wise and self-controlled rather than foolish and intemperate."
  (6) "Who cannot draw a straight line, ethically speaking."
@@ Line 2210: / Line 2210: @@
  (8) Or, "they resent the term 'mad' being applied to people who are
-    all abroad," etc. See Comte, "Pos. Pol." i. 575; ii. 373 (Engl.
+ all abroad," etc. See Comte, "Pos. Pol." i. 575; ii. 373 (Engl.
-    trans.)
+ trans.)
 In answer to the question: what is envy? he discovered it to be a certain kind of pain; not certainly the sorrow felt at the misfortunes of a friend or the good fortune of an enemy—that is not envy; but, as he said, "envy is felt by those alone who are annoyed at the successes of their friends." And when some one or other expressed astonishment that any one friendlily disposed to another should be pained at his well-doing, he reminded him of a common tendency in people: when any one is faring ill their sympathies are touched, they rush to the aid of the unfortunate; but when fortune smiles on others, they are somehow pained. "I do not say," he added, "this could happen to a thoughtful person; but it is no uncommon condition of a silly mind." (9)
  (9) Or, "a man in his senses... a simpleton"; for the sentiment L.
-    Dind. cf. Isocr. "ad Demonic." 7 D.
+ Dind. cf. Isocr. "ad Demonic." 7 D.
 In answer to the question: what is leisure? I discover (he said) that most men do something: (10) for instance, the dice player, (11) the gambler, the buffoon, do something, but these have leisure; they can, if they like, turn and do something better; but nobody has leisure to turn from the better to the worse, and if he does so turn, when he has no leisure, he does but ill in that.
  (10) See above, I. ii. 57; and in ref. to these definitions, K. Joel,
-    op. cit. p. 347 foll.
+ op. cit. p. 347 foll.
  (11) For "dice-playing" see Becker, "Charicl." 354 (Engl. trans.); for
-    "buffoonery," ib. 98; "Symp."
+ "buffoonery," ib. 98; "Symp."
 (To pass to another definition.) They are not kings or rulers (he said) who hold the sceptre merely, or are chosen by fellows out of the street, (12) or are appointed by lot, or have stepped into office by violence or by fraud; but those who have the special knowledge (13) how to rule. Thus having won the admission that it is the function of a ruler to enjoin what ought to be done, and of those who are ruled to obey, he proceeded to point out by instances that in a ship the ruler or captain is the man of special knowledge, to whom, as an expert, the shipowner himself and all the others on board obey. So likewise, in the matter of husbandry, the proprietor of an estate; in that of sickness, the patient; in that of physical training of the body, the youthful athlete going through a course; and, in general, every one directly concerned in any matter needing attention and care will either attend to this matter personally, if he thinks he has the special knowledge; or, if he mistrusts his own science, will be eager to obey any expert on the spot, or will even send and fetch one from a distance. The guidance of this expert he will follow, and do what he has to do at his dictation.
@@ Line 2237: / Line 2237: @@
  (14) Or, "Is that to choose the path of safety, think you? Is it not
-    rather to sign his own death-warrent?" L. Dind. cf. Hesiod, "Works
+ rather to sign his own death-warrent?" L. Dind. cf. Hesiod, "Works
-    and Days," 293. See Newman, op. cit. i. 393-397.
+ and Days," 293. See Newman, op. cit. i. 393-397.
 When some one asked him: "What he regarded as the best pursuit or business (15) for a man?" he answered: "Successful conduct"; (16) and to a second question: "Did he then regard good fortune as an end to be pursued?"—"On the contrary," he answered, "for myself, I consider fortune and conduct to be diametrically opposed. For instance, to succeed in some desirable course of action without seeking to do so, I hold to be good fortune; but to do a thing well by dint of learning and practice, that according to my creed is successful conduct, (17) and those who make this the serious business of their life seem to me to do well."
@@ Line 2245: / Line 2245: @@
  (16) {eupraxia, eu prattein}—to do well, in the sense both of well or
-    right doing, and of welfare, and is accordingly opposed to
+ right doing, and of welfare, and is accordingly opposed to
-    {eutukhia}, mere good luck or success. Cf. Plat. "Euthyd." 281 B.
+ {eutukhia}, mere good luck or success. Cf. Plat. "Euthyd." 281 B.
  (17) Lit. "well-doing"; and for the Socratic view see Newman, op. cit.
-    i. 305, 401.
+ i. 305, 401.
 They are at once the best and the dearest in the sight of God (18) (he went on to say) who for instance in husbandry do well the things of farming, or in the art of healing all that belongs to healing, or in statecraft the affairs of state; whereas a man who does nothing well—nor well in anything—is (he added) neither good for anything nor dear to God.
@@ Line 2258: / Line 2258: @@
  (1) {alla men kai}... "But indeed the sphere of his helpfulness was
-    not circumscribed; if," etc.
+not circumscribed; if," etc.
  (2) For Parrhasius of Ephesus, the son of Evenor and rival of Zeuxis,
-    see Woltmann and Woermann, "Hist. of Painting," p. 47 foll.;
+ see Woltmann and Woermann, "Hist. of Painting," p. 47 foll.;
-    Cobet, "Pros. Xen." p. 50 (cf. in particular Quint. XII. x. 627).
+ Cobet, "Pros. Xen." p. 50 (cf. in particular Quint. XII. x. 627).
-    At the date of conversation (real or ideal) he may be supposed to
+ At the date of conversation (real or ideal) he may be supposed to
-    have been a young man.
+ have been a young man.
 I suppose, Parrhasius (said he), painting may be defined as "a representation of visible objects," may it not? (3) That is to say, by means of colours and palette you painters represent and reproduce as closely as possible the ups and downs, lights and shadows, hard and soft, rough and smooth surfaces, the freshness of youth and the wrinkles of age, do you not?
  (3) Reading with Schneider, L. Dind., etc., after Stobaeus, {e
-    graphike estin eikasia}, or if the vulg. {graphike estin e
+ graphike estin eikasia}, or if the vulg. {graphike estin e
-    eikasia}, trans. "Painting is the term applied to a particular
+ eikasia}, trans. "Painting is the term applied to a particular
-    representation," etc.
+ representation," etc.
 You are right (he answered), that is so.
@@ Line 2278: / Line 2278: @@
  (4) Cf. Cic. "de Invent." ii. 1 ad in. of Zeuxis; Max. Tur. "Dissert."
 , 3, ap. Schneider ad loc.
 Parrh. Yes, that is how we do. (5)
  (5) Or, "that is the secret of our creations," or "our art of
-    composition."
+ composition."
 Well, but stop (Socrates continued); do you also pretend to represent in similar perfection the characteristic moods of the soul, its captivating charm and sweetness, with its deep wells of love, its intensity of yearning, its burning point of passion? or is all this quite incapable of being depicted?
@@ Line 2290: / Line 2290: @@
  (6) Lit. "symmetry." Cf. Plin. xxxv. 10, "primus symmetriam picturae
-    dedit," etc.
+ dedit," etc.
 Soc. Well, but the kindly look of love, the angry glance of hate at any one, do find expression in the human subject, do they not? (7)
  (7) Or, "the glance of love, the scowl of hate, which one directs
-    towards another, are recognised expressions of human feeling." Cf.
+ towards another, are recognised expressions of human feeling." Cf.
-    the description of Parrhasius's own portrait of Demos, ap. Plin.
+ the description of Parrhasius's own portrait of Demos, ap. Plin.
-    loc. cit.
+ loc. cit.
 Parrh. No doubt they do.
@@ Line 2324: / Line 2324: @@
  (8) For this theory cp. Ruskin, "Mod. P." ii. 94 foll. and indeed
-    passim.
+ passim.
 Parrh. Doubtless, Socrates, there is a vast distinction between the two.
@@ Line 2331: / Line 2331: @@
  (9) An unknown artist. Coraes conj. {Kleona}. Cf. Plin. xxxiv. 19;
-    Paus. v. 17, vi. 3. He excelled in portrait statues. See Jowett,
+ Paus. v. 17, vi. 3. He excelled in portrait statues. See Jowett,
-    "Plato," iv.; "Laws," p. 123.
+ "Plato," iv.; "Laws," p. 123.
 You have a gallery of handsome people here, (10) Cleiton, runners, and wrestlers, and boxers, and pancratiasts—that I see and know; but how do you give the magic touch of life to your creations, which most of all allures the soul of the beholder through his sense of vision?
  (10) Reading after L. Dind. {kaloi ous}, or if vulg. {alloious},
-    translate "You have a variety of types, Cleiton, not all of one
+translate "You have a variety of types, Cleiton, not all of one
-    mould, but runners," etc.; al. "I see quite well how you give the
+ mould, but runners," etc.; al. "I see quite well how you give the
-    diversity of form to your runners," etc.
+ diversity of form to your runners," etc.
 As Cleiton stood perplexed, and did not answer at once, Socrates added: Is it by closely imitating the forms of living beings that you succeed in giving that touch of life to your statues?
@@ Line 2362: / Line 2362: @@
  (11) Cf. Athen. iv. 20, where the same artist is referred to
-    apparently as {Piston}, and for the type of person see the
+ apparently as {Piston}, and for the type of person see the
-    "Portrait of a Tailor" by Moroni in the National Gallery—see
+ "Portrait of a Tailor" by Moroni in the National Gallery—see
-    "Handbook," Edw. T. Cook, p. 152.
+ "Handbook," Edw. T. Cook, p. 152.
 By Hera! a pretty invention this, Pistias, by which you contrive that the corselet should cover the parts of the person which need protection, and at the same time leave free play to the arms and hands.... but tell me, Pistias (he added), why do you ask a higher price for these corselets of yours if they are not stouter or made of costlier material than the others?
@@ Line 2381: / Line 2381: @@
  (12) Or, "how do you make a well-proportioned corselet fit an ill-
-      proportioned body? how well proportioned?"
+  proportioned body? how well proportioned?"
 Pist. To the same degree exactly as I make it fit. What fits is well proportioned.
@@ Line 2392: / Line 2392: @@
  (13) Schneider ad loc. cf Eur. "Electr." 192, {prosthemata aglaias},
-    and for the weight cf. Aristoph. "Peace," 1224.
+ and for the weight cf. Aristoph. "Peace," 1224.
 Pist. You have named the very quality which gives my work its exceptional value, as I consider; still there are customers, I am bound to say, who look for something else in a corselet—they must have them ornamental or inlaid with gold.
@@ Line 2405: / Line 2405: @@
  (14) Or, "There, Socrates, you have hit the very phrase. I could not
-    state the matter more explicitly myself."
+ state the matter more explicitly myself."
 There was once in the city a fair woman named Theodote. (1) She was not only fair, but ready to consort with any suitor who might win her favour. Now it chanced that some one of the company mentioned her, saying that her beauty beggared description. "So fair is she," he added, "that painters flock to draw her portrait, to whom, within the limits of decorum, she displays the marvels of her beauty." "Then there is nothing for it but to go and see her," answered Socrates, "since to comprehend by hearsay what is beyond description is clearly impossible." Then he who had introduced the matter replied: "Be quick then to follow me"; and on this wise they set off to seek Theodote. They found her "posing" to a certain painter; and they took their stand as spectators. Presently the painter had ceased his work; whereupon Socrates:
  (1) For Theodote see Athen. v. 200 F, xiii. 574 F; Liban. i. 582. Some
-    say that it was Theodote who stood by Alcibiades to the last,
+ say that it was Theodote who stood by Alcibiades to the last,
-    though there are apparently other better claimants to the honour.
+ though there are apparently other better claimants to the honour.
-    Plut. "Alc." (Clough, ii. p. 50).
+ Plut. "Alc." (Clough, ii. p. 50).
 "Do you think, sirs, that we ought to thank Theodote for displaying her beauty to us, or she us for coming to gaze at her?... It would seem, would it not, that if the exhibition of her charms is the more profitable to her, the debt is on her side; but if the spectacle of her beauty confers the greater benefit on us, then we are her debtors."
@@ Line 2423: / Line 2423: @@
  (2) In reference to the remark of Socrates above; or, "have to thank
-    you for coming to look at me."
+ you for coming to look at me."
 At this point, seeing that the lady herself was expensively attired, and that she had with her her mother also, whose dress and style of attendance (3) were out of the common, not to speak of the waiting-women—many and fair to look upon, who presented anything but a forlorn appearance; while in every respect the whole house itself was sumptuously furnished—Socrates put a question:
  (3) Or, "her mother there with her in a dress and general get-up
-    ({therapeia}) which was out of the common." See Becker,
+ ({therapeia}) which was out of the common." See Becker,
-    "Charicles," p. 247 (Eng. tr.)
+ "Charicles," p. 247 (Eng. tr.)
 Pray tell me, Theodote, have you an estate in the country?
@@ Line 2441: / Line 2441: @@
 Soc. You are not an employer of labour on a large scale? (4)
- (4) Lit. "You have not (in your employ) a body of handicraftsmen of
+(4) Lit. "You have not (in your employ) a body of handicraftsmen of
-    any sort?"
+any sort?"
 Theod. No, nor yet an employer of labour.
@@ Line 2471: / Line 2471: @@
  (10) Or, "close at their heels and run them down." See "Hunting"; cf.
-    "Cyrop." I. vi. 40.
+ "Cyrop." I. vi. 40.
 Theod. And by what like contrivance would you have me catch my lovers?
@@ Line 2486: / Line 2486: @@
  (13) Or, "with what smiles to lie in wait for (cf. 'Cyrop.' II. iv.
 ; Herod. vi. 104) the devoted admirer, and how to banish from
-    your presence the voluptary."
+ your presence the voluptary."
  (14) Or, "that it should be simply soft, but full of tender goodwill."
@@ Line 2500: / Line 2500: @@
  (15) Or, "This is the right road to friendship—permanent and open-
-    handed friendship."
+ handed friendship."
 Theod. How then shall I create this hunger in the heart of my friends?
@@ Line 2523: / Line 2523: @@
  (16) For Apollodorus see "Apol." 28; Plat. "Symp." 172 A; "Phaed." 59
-    A, 117 D. For Antisthenes see above. For Cebes and Simmias see
+ A, 117 D. For Antisthenes see above. For Cebes and Simmias see
-    above, I. ii. 48; Plat. "Crit." 45 B; "Phaed." passim.
+ above, I. ii. 48; Plat. "Crit." 45 B; "Phaed." passim.
 Theod. I wish you would lend me your magic-wheel, (17) then, and I will set it spinning first of all for you.
@@ Line 2539: / Line 2539: @@
  (1) Epigenes, possibly the son of Antiphon. See Plat. "Apol." 33 E;
-    "Phaed." 59 B.
+ "Phaed." 59 B.
 Soc. You have not the athletic appearance of a youth in training, (2) Epigenes.
  (2) {idiotikos}, lit. of the person untrained in gymnastics. See A. R.
-    Cluer ad loc. Cf. Plat. "Laws," 839 E; I. ii. 4; III. v. 15;
+ Cluer ad loc. Cf. Plat. "Laws," 839 E; I. ii. 4; III. v. 15;
-    "Symp." ii. 17.
+"Symp." ii. 17.
 And he: That may well be, seeing I am an amateur and not in training.
@@ Line 2552: / Line 2552: @@
  (3) Or, "should chance betide." Is the author thinking of a life-and-
-    death struggle with Thebes?
+ death struggle with Thebes?
  (4) e.g. the prisoners in the Latomiae. Thuc. vii. 87.
  (5) It is almost a proverb—"Sound of body and limb is hale and
-    strong." "Qui valet praevalebit."
+ strong." "Qui valet praevalebit."
  (6) e.g. Socrates himself, according to Alcibiades, ap. Plat. "Symp."
 B; and for the word {euskhemonos} see Arist. "Wasps," 1210,
-    "like a gentleman"; L. and S.; "Cyr." I. iii. 8; Aristot. "Eth.
+ "like a gentleman"; L. and S.; "Cyr." I. iii. 8; Aristot. "Eth.
-    N." i. 10, 13, "gracefully."
+ N." i. 10, 13, "gracefully."
 Because our city does not practise military training in public, (7) that is no reason for neglecting it in private, but rather a reason for making it a foremost care. For be you assured that there is no contest of any sort, nor any transaction, in which you will be the worse off for being well prepared in body; and in fact there is nothing which men do for which the body is not a help. In every demand, therefore, which can be laid upon the body it is much better that it should be in the best condition; since, even where you might imagine the claims upon the body to be slightest—in the act of reasoning—who does not know the terrible stumbles which are made through being out of health? It suffices to say that forgetfulness, and despondency, and moroseness, and madness take occasion often of ill-health to visit the intellectual faculties so severely as to expel all knowledge (8) from the brain. But he who is in good bodily plight has large security. He runs no risk of incurring any such catastrophe through ill-health at any rate; he has the expectation rather that a good habit must procure consequences the opposite to those of an evil habit; (9) and surely to this end there is nothing a man in his senses would not undergo.... It is a base thing for a man to wax old in careless self-neglect before he has lifted up his eyes and seen what manner of man he was made to be, in the full perfection of bodily strength and beauty. But these glories are withheld from him who is guilty of self-neglect, for they are not wont to blaze forth unbidden. (10)
@@ Line 2571: / Line 2571: @@
  (9) Or, "he may well hope to be insured by his good habit against the
-    evils attendant on its opposite."
+ evils attendant on its opposite."
  (10) Or, "to present themselves spontaneously."
@@ Line 2580: / Line 2580: @@
  (1) A well-known physician. See Plat. "Phaedr." 227 A, 269 A; "Symp."
 B. A similar story is told of Dr. Abernethy, I think.
  (2) Lit. "he would live a happier, thriftier, and healthier life, if
-    he stopped eating."
+ he stopped eating."
 And when some one else lamented that "the drinking-water in his house was hot," he replied: "Then when you want a warm bath you will not have to wait."
@@ Line 2596: / Line 2596: @@
  (3) In the Hieron at Epidauros probably. See Baedeker, "Greece," p.
 foll.
 The Other. The water in the temple of Asclepius.
@@ Line 2643: / Line 2643: @@
  (1) For the type of entertainment see Becker, "Charicles," p. 315
-    (Eng. tr.)
+ (Eng. tr.)
  (2) "The boy."
  (3) Or, "were ashamed not to follow suit by sharing in the common
-    stock and contributing their own portion."
+ stock and contributing their own portion."
 At a supper-party one member of the company, as Socrates chanced to note, had put aside the plain fare and was devoting himself to certain dainties. (4) A discussion was going on about names and definitions, and the proper applications of terms to things. (5) Whereupon Socrates, appealing to the company: "Can we explain why we call a man a 'dainty fellow'? What is the particular action to which the term applies? (6)—since every one adds some dainty to his food when he can get it. (7) But we have not quite hit the definition yet, I think. Are we to be called dainty eaters because we like our bread buttered?" (8)
  (4) For the distinction between {sitos} and {opson} see Plat. "Rep."
 C.
  (5) Or, "The conversation had fallen upon names: what is the precise
-    thing denoted under such and such a term? Define the meaning of so
+ thing denoted under such and such a term? Define the meaning of so
-    and so."
+ and so."
  (6) {opsophagos} = {opson} (or relish) eater, and so a "gourmand" or
-    "epicure"; but how to define a gourmand?
+ "epicure"; but how to define a gourmand?
  (7) Lit. "takes some {opson} (relish) to his {sitos} (food)."
  (8) Lit. "simply for that" (sc. the taking of some sort of {opson}.
-    For {epi touto} cf. Plat. "Soph." 218 C; "Parmen." 147 D.)
+ For {epi touto} cf. Plat. "Soph." 218 C; "Parmen." 147 D.)
 No! hardly! (some member of the company replied).
@@ Line 2672: / Line 2672: @@
  (9) Lit. "{opson} (relish) by itself, not for the sake of training,"
-    etc. The English reader wil bear in mind that a raw beefsteak or
+ etc. The English reader wil bear in mind that a raw beefsteak or
-    other meat prescribed by the gymnastic trainer in preference to
+ other meat prescribed by the gymnastic trainer in preference to
-    farinaceous food ({sitos}) would be {opson}.
+ farinaceous food ({sitos}) would be {opson}.
  (10) Or, more lit. "Hardly any one could deserve the appellation
-    better."
+ better."
  (11) Lit. "and what of the man who eats much {opson} on the top of a
-    little ({sitos})?" {epesthion} = follows up one course by another,
+ little ({sitos})?" {epesthion} = follows up one course by another,
-    like the man in a fragment of Euripides, "Incert." 98: {kreasi
+ like the man in a fragment of Euripides, "Incert." 98: {kreasi
-    boeiois khlora suk' epesthien}, who "followed up his beefsteak
+ boeiois khlora suk' epesthien}, who "followed up his beefsteak
-    with a garnish of green figs."
+ with a garnish of green figs."
 Soc. He has established a very fair title at any rate to the appellation, and when the rest of the world pray to heaven for a fine harvest: "May our corn and oil increase!" he may reasonably ejaculate, "May my fleshpots multiply!"
@@ Line 2690: / Line 2690: @@
  (12) Lit. "see whether he will make a relish of the staple or a staple
-    of the relish" ("butter his bread or bread his butter").
+ of the relish" ("butter his bread or bread his butter").
 Another time, seeing one of the company using but one sop of bread (13) to test several savoury dishes, he remarked: Could there be a more extravagant style of cookery, or more murderous to the dainty dishes themselves, than this wholesale method of taking so many dishes together?—why, bless me, twenty different sorts of seasoning at one swoop! (14) First of all he mixes up actually more ingredients than the cook himself prescribes, which is extravagant; and secondly, he has the audacity to commingle what the chef holds incongruous, whereby if the cooks are right in their method he is wrong in his, and consequently the destroyer of their art. Now is it not ridiculous first to procure the greatest virtuosi to cook for us, and then without any claim to their skill to take and alter their procedure? But there is a worse thing in store for the bold man who habituates himself to eat a dozen dishes at once: when there are but few dishes served, out of pure habit he will feel himself half starved, whilst his neighbour, accustomed to send his sop down by help of a single relish, will feast merrily, be the dishes never so few.
  (13) {psomos}, a sop or morsel of bread (cf. {psomion}, N. T., in mod.
-    Greek = "bread").
+ Greek = "bread").
  (14) Huckleberry Finn (p. 2 of that young person's "Adventures")
-    propounds the rationale of the system: "In a barrel of odds and
+ propounds the rationale of the system: "In a barrel of odds and
-    ends it is different; things get mixed up, and the juice kind of
+ ends it is different; things get mixed up, and the juice kind of
-    swaps around, and the things go better."
+ swaps around, and the things go better."
 He had a saying that {euokheisthai}, to "make good cheer," (15) was in Attic parlance a synonym for "eating," and the affix {eu} (the attributive "good") connoted the eating of such things as would not trouble soul or body, and were not far to seek or hard to find. So that to "make good cheer" in his vocabulary applied to a modest and well-ordered style of living. (16)
  (15) {euokheisthai}, cf. "Cyrop." IV. v. 7; "Pol. Ath." ii. 9; Kuhner
-    cf. Eustah. "ad Il." ii. p. 212, 37, {'Akhaioi ten trophen okhen
+ cf. Eustah. "ad Il." ii. p. 212, 37, {'Akhaioi ten trophen okhen
-    legousin oxutonos}. Athen. viii. 363 B. See "Hipparch," viii. 4,
+ legousin oxutonos}. Athen. viii. 363 B. See "Hipparch," viii. 4,
-    of horses. Cf. Arist. "H. A." viii. 6.
+ of horses. Cf. Arist. "H. A." viii. 6.
  (16) See "Symp." vi. 7; and for similar far-fetched etymologies, Plat.
-    "Crat." passim.
+ "Crat." passim.
 ===== BOOK IV =====
@@ Line 2720: / Line 2720: @@
  (1) Or, "not excellence of body in respect of beauty, but of the soul
-    as regards virtue; and this good natural disposition might be
+ as regards virtue; and this good natural disposition might be
-    detected by the readiness of its possessor to learn," etc. Cf.
+ detected by the readiness of its possessor to learn," etc. Cf.
-    Plat. "Rep." 535 B.
+ Plat. "Rep." 535 B.
  (2) Cf. above, I. i. 7.
  (3) Or, "A person of this type would, if educated, not only prove a
-    fortune-favoured individual himself and," etc. Al. Kuhner, "Eos,
+ fortune-favoured individual himself and," etc. Al. Kuhner, "Eos,
-    qui ita instituti sunt, ut tales sint."
+ qui ita instituti sunt, ut tales sint."
 He had indeed a different way of dealing with different kinds of people. (4) Those who thought they had good natural ability and despised learning he instructed that the most highly-gifted nature stands most in need of training and education; (5) and he would point out how in the case of horses it is just the spirited and fiery thoroughbred which, if properly broken in as a colt, will develop into a serviceable and superb animal, but if left unbroken will turn out utterly intractable and good for nothing. Or take the case of dogs: a puppy exhibiting that zest for toil and eagerness to attack wild creatures which are the marks of high breeding, (6) will, if well brought up, prove excellent for the chase or for any other useful purpose; but neglect his education and he will turn out a stupid, crazy brute, incapable of obeying the simplest command. It is just the same with human beings; here also the youth of best natural endowments—that is to say, possessing the most robust qualities of spirit and a fixed determination to carry out whatever he has laid his hand to—will, if trained and taught what it is right to do, prove a superlatively good and useful man. He achieves, in fact, what is best upon the grandest scale. But leave him in boorish ignorance untrained, and he will prove not only very bad but very mischievous, (7) and for this reason, that lacking the knowledge to discern what is right to do, he will frequently lay his hand to villainous practices; whilst the very magnificence and vehemence of his character render it impossible either to rein him in or to turn him aside from his evil courses. Hence in his case also his achievements are on the grandest scale but of the worst. (8)
  (4) Or, "His method of attack was not indeed uniformly the same. It
-    varied with the individual."
+ varied with the individual."
  (5) Or, "If any one was disposed to look down upon learning and study
-    in reliance upon his own natural ability, he tried to lesson him
+ in reliance upon his own natural ability, he tried to lesson him
-    that it is just the highly-gifted nature which stands," etc. See
+ that it is just the highly-gifted nature which stands," etc. See
-    Newman, op. cit. i. 397.
+ Newman, op. cit. i. 397.
  (6) Cf. Aristot. "H. A." ix. 1; and "Hunting," iii. 11.
  (7) Or, "and the same man may easily become a master villain of the
-    most dangerous sort."
+ most dangerous sort."
  (8) Kuhner ad loc. after Fr. Hermann cf. Plato. "Crito," 44 E; "Hipp.
-    min." 375 E; "Rep." vi. 491 E; "Gorg." 526 A; "Polit." 303 A.
+ min." 375 E; "Rep." vi. 491 E; "Gorg." 526 A; "Polit." 303 A.
 Or to take the type of person so eaten up with the pride of riches that he conceives himself dispensed from any further need of education—since it is "money makes the man," and his wealth will amply suffice him to carry out his desires and to win honours from admiring humanity. (9) Socrates would bring such people to their senses by pointing out the folly of supposing that without instruction it was possible to draw the line of demarcation (10) between what is gainful and what is hurtful in conduct; and the further folly of supposing that, apart from such discrimination, a man could help himself by means of wealth alone to whatever he liked or find the path of expediency plain before him; and was it not the veriest simplicity to suppose that, without the power of labouring profitably, a man can either be doing well or be in any sort of way sufficiently equipped for the battle of life? and again, the veriest simplicity to suppose that by mere wealth without true knowledge it was possible either to purchase a reputation for some excellence, or without such reputation to gain distinction and celebrity?
@@ Line 2753: / Line 2753: @@
  (10) Or, "that without learning the distinction it was possible to
-    distinguish between," etc.
+ distinguish between," etc.
 Or to come to a third kind—the class of people who are persuaded that they have received the best education, and are proud of their wisdom: his manner of dealing with these I will now describe.
@@ Line 2760: / Line 2760: @@
  (1) Euthydemus, the son of Diocles perhaps. See Plat. "Symp." 222 B,
-    and Jowet ad loc.; Cobet, "Prosop. Xen." s.n.; K. Joel, op. cit.
+ and Jowet ad loc.; Cobet, "Prosop. Xen." s.n.; K. Joel, op. cit.
-    p. 372 foll. For {ton kalon} cf. "Phaedr." 278 E, "Isocrates the
+ p. 372 foll. For {ton kalon} cf. "Phaedr." 278 E, "Isocrates the
-    fair." For the whole chapter cf. Plat. "Alc." i.; "Lys." 210 E.
+ fair." For the whole chapter cf. Plat. "Alc." i.; "Lys." 210 E.
-    See above, "Mem." I. ii. 29; Grote, "Plato," i. ch. x. passim.
+ See above, "Mem." I. ii. 29; Grote, "Plato," i. ch. x. passim.
  (2) Lit. "sophists." See Grote, "H. G." viii. p. 480, note. For
-    private libraries see Becker, "Char." p. 272 foll. (Eng. tr.)
+ private libraries see Becker, "Char." p. 272 foll. (Eng. tr.)
  (3) See "Hipparch," i. 24; "Cyrop." V. v. 46.
@@ Line 2775: / Line 2775: @@
  (6) L. and S. cf. Plat. "Lys." 223 A; "Rep." 329 B: "Wishing to draw
-    him out."
+him out."
  (7) Cf. Plat. "Alc." i. 118 C: "And Pericles is said not to have got
-    his wisdom by the light of nature, but to have associated with
+ his wisdom by the light of nature, but to have associated with
-    several of the philosophers" (Jowett).
+ several of the philosophers" (Jowett).
 On a subsequent occasion, Euthydemus being present, though, as was plain to see, somewhat disposed to withdraw from the friendly concourse, (8) as if he would choose anything rather than appear to admire Socrates on the score of wisdom, the latter made the following remarks.
@@ Line 2788: / Line 2788: @@
  (9) Or, "the pretty exordium... now in course of composition. He
-    must at all hazards avoid the suspicion of having picked up any
+ must at all hazards avoid the suspicion of having picked up any
-    crumb of learning from anybody; how can he help therefore
+ crumb of learning from anybody; how can he help therefore
-    beginning his speech thus?"
+ beginning his speech thus?"
  (10) Or, "scientific experts."
  (11) Al. "Just as if one seeking the office of state physician were to
-    begin with a like exordium." {armoseie} = "it would be consistent
+ begin with a like exordium." {armoseie} = "it would be consistent
-    (with what has gone before)."
+  (with what has gone before)."
  (12) Schneider cf. Plat. "Laws," iv. 720 A; "Gorg." 456 A; and for
-    "the parish doctor," "Polit." 259 A; Arist. "Acharn." 1030.
+ "the parish doctor," "Polit." 259 A; Arist. "Acharn." 1030.
 Presently, when it became apparent that Euthydemus had got so far that he was disposed to pay attention to what was said, though he was still at pains not to utter a sound himself, as if he hoped by silence to attach to himself some reputation for sagacity, Socrates, wishing to cure him of that defect, proceeded.
@@ Line 2806: / Line 2806: @@
  (13) Or, more lit. "powerful in speech and action within the sphere of
-    politics."
+ politics."
 Such were the topics on which Socrates was wont in the early days of their association to dilate in the hearing of Euthydemus; but when the philosopher perceived that the youth not only could tolerate the turns of the discussion more readily but was now become a somewhat eager listener, he went to the saddler's shop alone, (14) and when Euthydemus was seated by his side the following conversation took place.
  (14) The question arises: how far is the conversation historical or
-    imaginary?
+ imaginary?
 Soc. Pray tell me, Euthydemus, is it really true what people tell me, that you have made a large collection of the writings of "the wise," as they are called? (15)
  (15) Or, "have collected several works of our classical authors and
-    philosophers."
+ philosophers."
 Euthydemus answered: Quite true, Socrates, and I mean to go on collecting until I possess all the books I can possibly lay hold of.
@@ Line 2837: / Line 2837: @@
  (18) Or, "To be that implies a considerable store of well-packed
-    wisdom."
+ wisdom."
 I have no such ambition (he replied).
@@ Line 2844: / Line 2844: @@
  (19) Of Cyrene (cf. Plat. "Theaet.") taught Plato. Diog. Laert. ii. 8,
 .
 Euth. No, nor yet a mathematician.
@@ Line 2859: / Line 2859: @@
  (23) Or, "are simply perfect in the art of reciting epic poetry, but
-    are apt to be the veriest simpletons themselves."
+ are apt to be the veriest simpletons themselves."
 At last Socrates said: Can it be, Euthydemus, that you are an aspirant to that excellence through which men become statesmen and administrators fit to rule and apt to benefit (24) the rest of the world and themselves?
  (24)  Or, "statesmen, and economists, and rules, and benefactors of
-    the rest of the world and themselves."
+ the rest of the world and themselves."
 Yes (replied he), that is the excellence I desire—beyond measure.
@@ Line 2871: / Line 2871: @@
  (25) Just, {dikaios} = upright, righteous. Justice, {dikaiosune} =
-    social uprightness = righteousness, N.T. To quote a friend: "The
+social uprightness = righteousness, N.T. To quote a friend: "The
-    Greek {dikaios} combines the active dealing out of justice with
+ Greek {dikaios} combines the active dealing out of justice with
-    the self-reflective idea of preserving justice in our conduct,
+ the self-reflective idea of preserving justice in our conduct,
-    which is what we mean by 'upright.'"
+ which is what we mean by 'upright.'"
 Euth. Certainly I have, and I say that without justice and uprightness it is impossible to be a good citizen.
@@ Line 2893: / Line 2893: @@
  (26) The letter R (to stand for Right, Righteous, Upright, Just). The
-    letter W (to stand for Wrong, Unrighteous, Unjust).
+ letter W (to stand for Wrong, Unrighteous, Unjust).
 By all means do so (he answered), if you think that it assists matters.
@@ Line 2924: / Line 2924: @@
  (28) Or, "the kidnapping of men into slavery." {to andrapodizesthai} =
-    the reduction of a free-born man to a state of slavery. Slavery
+ the reduction of a free-born man to a state of slavery. Slavery
-    itself ({douleia}) being regarded as the normal condition of a
+ itself ({douleia}) being regarded as the normal condition of a
-    certain portion of the human race and not in itself immoral.
+ certain portion of the human race and not in itself immoral.
 Euth. That too.
@@ Line 2985: / Line 2985: @@
  (32) Or, "all my original positions seem to me now other than I first
-    conceived them"; or, "everything I first asserted seems now to be
+ conceived them"; or, "everything I first asserted seems now to be
-    twisted topsy-turvy."
+ twisted topsy-turvy."
 Soc. And is it your opinion that there is a lore and science of Right and Justice just as there is of letters and grammar? (33)
  (33) {mathesis kai episteme tou dikaiou}—a doctrine and a knowledge
-    of the Just.
+ of the Just.
 Euth. That is my opinion.
@@ Line 3004: / Line 3004: @@
  (35) Or, "In fact, he who sins against the lore of grammer
-    intentionally may be a good grammarian and a man of letters, but
+ intentionally may be a good grammarian and a man of letters, but
-    he who does so involuntarily is illiterate and a bad grammarian?"
+ he who does so involuntarily is illiterate and a bad grammarian?"
 Euth. True, he must be. I do not see how to escape from that conclusion.
@@ Line 3012: / Line 3012: @@
  (36) Or, Soc. And does he who lies and deceives with intent know what
-    is right rather than he who does either or both unconsciously?
+ is right rather than he who does either or both unconsciously?
-    Euth. Clearly he does.
+Euth. Clearly he does.
 Euth. The intentional and conscious liar clearly.
@@ Line 3021: / Line 3021: @@
  (37)  Or, Soc. It is a fair inference, is it not, that he who has the
-    {episteme} of grammar is more grammatical than he who has no such
+ {episteme} of grammar is more grammatical than he who has no such
-    {episteme}?
+ {episteme}?
-    Euth. Yes.
+Euth. Yes.
-    Soc. And he who has the {episteme} of things rightful is more
+Soc. And he who has the {episteme} of things rightful is more
-    righteous than he who lacks the {episteme}? See Plat. "Hipp.
+righteous than he who lacks the {episteme}? See Plat. "Hipp.
-    min."; Arist. "Eth. Eud." VI. v. 7.
+min."; Arist. "Eth. Eud." VI. v. 7.
 Euth. Yes.
@@ Line 3037: / Line 3037: @@
  (38) Lit. "Apparently; but I appear to myself to be saying this also,
-    heaven knows how." See Jowett, "Plato," ii. p. 416 (ed. 2).
+ heaven knows how." See Jowett, "Plato," ii. p. 416 (ed. 2).
 Soc. Well (look at it like this). Suppose a man to be anxious to speak the truth, but he is never able to hold the same language about a thing for two minutes together. First he says: "The road is towards the east," and then he says, "No, it's towards the west"; or, running up a column of figures, now he makes the product this, and again he makes it that, now more, now less—what do you think of such a man?
@@ Line 3046: / Line 3046: @@
  (39) {andropododeis}, which has the connotation of mental dulness, and
-    a low order of intellect, cf. "boorish," "rustic," "loutish,"
+ a low order of intellect, cf. "boorish," "rustic," "loutish,"
-    ("pariah," conceivably). "Slavish," "servile," with us connote
+("pariah," conceivably). "Slavish," "servile," with us connote
-    moral rather than intellectual deficiency, I suppose. Hence it is
+ moral rather than intellectual deficiency, I suppose. Hence it is
-    impossible to preserve the humour of the Socratic argument. See
+ impossible to preserve the humour of the Socratic argument. See
-    Newman, op. cit. i. 107.
+ Newman, op. cit. i. 107.
 Euth. I do.
@@ Line 3081: / Line 3081: @@
  (41) {tes kalokagathias}, the virtue of the {kalos te kagathos}—
-    nobility of soul. Cf. above, I. vi. 14.
+ nobility of soul. Cf. above, I. vi. 14.
 Thereupon Socrates: Tell me, Euthydemus, have you ever been to Delphi?
@@ Line 3106: / Line 3106: @@
  (43) Reading, {dia panta tauta}, or if {dia tauta}, translate "and
-    therefore."
+ therefore."
 What is true of individuals is true also of communities. (44) That state which in ignorance of its power goes to war with a stronger than itself ends by being uprooted or else reduced to slavery.
  (44) Or, more lit. "A law which applies, you will observe, to bodies
-    politic."
+ politic."
 Thereupon Euthydemus: Be assured I fully concur in your opinion; the precept KNOW THYSELF cannot be too highly valued; but what is the application? What the starting-point of self-examination? I look to you for an explanation, if you would kindly give one. (45)
  (45) Or, "at what point to commence the process of self-inspection?—
-    there is the mystery. I look to you, if you are willing, to
+ there is the mystery. I look to you, if you are willing, to
-    interpret it."
+ interpret it."
 Well (replied Socrates), I presume you know quite well the distinction between good and bad things: your knowledge may be relied upon so far?
@@ Line 3148: / Line 3148: @@
  (49) See Ovid. "Met." viii. 159 foll., 261 foll.; Hygin. "Fab." 39,
 ; Diod. Sic. iv. 79; Paus. vii. 4. 6.
 Yes, I know the old story (he answered). (50)
@@ Line 3213: / Line 3213: @@
  (58) Al. "who cannot contribute their necessary quota to the taxes
-    (according to the census)."
+(according to the census)."
 Soc. Have you noticed that some who possess a mere pittance not only find this sufficient, but actually succeed in getting a surplus out of it; while others do not find a large fortune large enough?
@@ Line 3226: / Line 3226: @@
  (59) Or, "as people of dull intelligence and sluggish temperament."
-    Cf. Plat. "Gorg." 488 A.
+ Cf. Plat. "Gorg." 488 A.
 It may be inferred that Socrates was in no hurry for those who were with him to discover capacities for speech and action or as inventive geniuses, (1) without at any rate a well-laid foundation of self-control. (2) For those who possessed such abilities without these same saving virtues would, he believed, only become worse men with greater power for mischief. His first object was to instil into those who were with him a wise spirit in their relation to the gods. (3) That such was the tenor of his conversation in dealing with men may be seen from the narratives of others who were present on some particular occasion. (4) I confine myself to a particular discussion with Euthydemus at which I was present.
  (1) Or, "as speakers" (see ch. vi. below), "and men of action" (see
-    ch. v. below), "or as masters of invention" (see ch. vii. below).
+ ch. v. below), "or as masters of invention" (see ch. vii. below).
  (2) Or, "but as prior to those excellences must be engrafted in them
-    {sophrosune} (the virtues of temperance and sanity of soul)."
+ {sophrosune} (the virtues of temperance and sanity of soul)."
  (3) Lit. "His first object and endeavour was to make those who were
-    with him {sophronas} (sound of soul) as regards the gods."
+ with him {sophronas} (sound of soul) as regards the gods."
  (4) Reading after Herbst, Cobet, etc., {diegountai}, or if vulg.
-    {diegounto}, translate, "from the current accounts penned during
+ {diegounto}, translate, "from the current accounts penned during
-    his lifetime by the other witnesses." For {alloi} see K. Joel, op.
+ his lifetime by the other witnesses." For {alloi} see K. Joel, op.
-    cit. pp. 15, 23; above, "Mem." I. iv. 1.
+ cit. pp. 15, 23; above, "Mem." I. iv. 1.
 Socrates said: (5) Tell me, Euthydemus, has it ever struck you to observe what tender pains the gods have taken to furnish man with all his needs?
  (5) For the subject matter of this "teleological" chapter, see above,
-    I. iv.; K. Joel, op. cit. Appendix, p. 547 foll. in ref. to
+ I. iv.; K. Joel, op. cit. Appendix, p. 547 foll. in ref. to
-    Dummler's views.
+ Dummler's views.
 Euth. No indeed, I cannot say that it has ever struck me.
@@ Line 3265: / Line 3265: @@
  (7) e.g. for temple orientation see Dr. Penrose quoted by Norman
-    Lockyer, "Nature," August 31. 1893.
+ Lockyer, "Nature," August 31. 1893.
 It is so (he answered).
@@ Line 3282: / Line 3282: @@
  (10) Cf. Plat. "Laws," 713 D; "Symp." 189 D. "These things are signs
-    of a beneficient regard for man."
+ of a beneficient regard for man."
 Soc. Well, and what of another priceless gift, that of water, which conspires with earth and the seasons to give both birth and increase to all things useful to us; nay, which helps to nurture our very selves, and commingling with all that feeds us, renders it more digestible, more wholesome, and more pleasant to the taste; and mark you in proportion to the abundance of our need the superabundance of its supply. What say you concerning such a boon?
@@ Line 3291: / Line 3291: @@
  (11) Lit. "and then the fact that they made provision for us of even
-    fire"; the credit of this boon, according to Hesiod, being due to
+ fire"; the credit of this boon, according to Hesiod, being due to
-    Prometheus.
+ Prometheus.
  (12) Or, "no life-aiding appliance worthy of the name."
@@ Line 3299: / Line 3299: @@
  (13) Or, "Yes, that may be called an extreme instance of the divine
-    'philanthropy.'" Cf. Cic. "de N. D." ii. 62.
+ 'philanthropy.'" Cf. Cic. "de N. D." ii. 62.
 Soc. Again, consider the motions of the Sun, (14) how when he has turned him about in winter (15) he again draws nigh to us, ripening some fruits, and causing others whose time is past to dry up; how when he has fulfilled his work he comes no closer, but turns away as if in fear to scorch us to our hurt unduly; and again, when he has reached a point where if he should prolong his retreat we should plainly be frozen to death with cold, note how he turns him about and resumes his approach, traversing that region of the heavens where he may shed his genial influence best upon us.
  (14) A single MS. inserts a passage {to de kai era...
-    'Anekphraston}.
+ 'Anekphraston}.
  (15) i.e. as we say, "after the winter solstice."
@@ Line 3313: / Line 3313: @@
  (16) Or, "note the gradual approach and gradual recession of the sun-
-    god, so gradual that we reach either extreme in a manner
+ god, so gradual that we reach either extreme in a manner
-    imperceptibly, and before we are aware of its severity."
+ imperceptibly, and before we are aware of its severity."
 For my part (he replied), the question forces itself upon my mind, whether the gods have any other occupation save only to minister to man; and I am only hindered from saying so, because the rest of animals would seem to share these benefits along with man.
@@ Line 3325: / Line 3325: @@
  (17) Or, "Again, when we consider how many beautiful objects there are
-    serviceable to man, and yet how unlike they are to one another,
+ serviceable to man, and yet how unlike they are to one another,
-    the fact that man has been endowed with senses adapted to each
+ the fact that man has been endowed with senses adapted to each
-    class of things, and so has access to a world of happiness."
+ class of things, and so has access to a world of happiness."
  (18) Cf. Aristot. "Pol." III. ix. 5.
@@ Line 3338: / Line 3338: @@
  (19) See above, I. iv. 14, for a parallel to the train of thought on
-    the part of Aristodemus "the little," and of Euthydemus; and for
+ the part of Aristodemus "the little," and of Euthydemus; and for
-    Socrates' {daimonion}, see above; Grote, "Plato," i. 400.
+ Socrates' {daimonion}, see above; Grote, "Plato," i. 400.
 Soc. Yes, and you will discover for yourself the truth of what I say, if, without waiting to behold the outward and visible forms (20) of the gods themselves, you will be content to behold their works; and with these before you, to worship and honour the Divine authors of them. (21) I would have you reflect that the very gods themselves suggest this teaching. (22) Not one of these but gives us freely of his blessings; yet they do not step from behind their veil in order to grant one single boon. (23) And pre-eminently He who orders and holds together the universe, (24) in which are all things beautiful and good; (25) who fashions and refashions it to never-ending use unworn, keeping it free from sickness or decay, (26) so that swifter than thought it ministers to his will unerringly—this God is seen to perform the mightiest operations, but in the actual administration of the same abides himself invisible to mortal ken. Reflect further, this Sun above our heads, so visible to all—as we suppose—will not suffer man to regard him too narrowly, but should any essay to watch him with a shameless stare he will snatch away their power of vision. And if the gods themselves are thus unseen, so too shall you find their ministers to be hidden also; from the height of heaven above the thunderbolt is plainly hurled, and triumphs over all that it encounters, yet it is all-invisible, no eye may detect its coming or its going at the moment of its swoop. The winds also are themselves unseen, though their works are manifest, and through their approach we are aware of them. And let us not forget, the soul of man himself, which if aught else human shares in the divine—however manifestly enthroned within our bosom, is as wholly as the rest hidden from our gaze. These things you should lay to mind, and not despise the invisible ones, but learn to recognise their power, as revealed in outward things, and to know the divine influence. (27)
@@ Line 3346: / Line 3346: @@
  (21) See L. Dindorf ad loc. (ed. Ox. 1862), {theous}; G. Sauppe, vol.
-    iii. "An. crit." p. xxix; R. Kuhner; C. Schenkl.
+ iii. "An. crit." p. xxix; R. Kuhner; C. Schenkl.
  (22) i.e. "that man must walk by faith." For {upodeiknunai} cf.
-    "Econ." xii. 18.
+ "Econ." xii. 18.
  (23) Schneid. cf. Plat. "Crat." 396.
@@ Line 3366: / Line 3366: @@
  (28) Or, "and that law, I presume, is universal which says, Let a
-    man," etc.; and for the maxim see above; "Anab." III. ii. 9.
+ man," etc.; and for the maxim see above; "Anab." III. ii. 9.
 By such words—and conduct corresponding to his words—did Socrates mould and fashion the hearts of his companions, making them at once more devout and more virtuous. (29)
@@ Line 3375: / Line 3375: @@
  (1) L. Dindorf suspects  (SS. 1-6, {'Alla men... pollakis}), ed.
-    Lips. 1872. See also Praef. to Ox. ed. p. viii.
+ Lips. 1872. See also Praef. to Ox. ed. p. viii.
  (2) Or, "by his conduct to all, which was not merely innocent in the
-    eye of law and custom but positively helpful."
+ eye of law and custom but positively helpful."
  (3) See above, I. i. 18; "Hell." I. vii. 14, 15; Grote, "H. G." viii.
 .
  (4) See above, I. ii. 35.
  (5) Leon of Salamis. See "Hell." II. iii. 39; Plat. "Apol." 32 C;
-    Andoc. "de Myst." 46.
+ Andoc. "de Myst." 46.
  (6) See above, I. i. 1; Plat. "Apol." 19 C.
  (7) Kuhner cf. Quintil. VI. i. 7: "Athenis affectus movere etiam per
-    praeconem prohibatur orator"; "Apol." 4; Plat. "Apol." 38 D, E.
+  praeconem prohibatur orator"; "Apol." 4; Plat. "Apol." 38 D, E.
  (8) See Grote, "H. G." viii. p. 663 foll.
@@ Line 3398: / Line 3398: @@
  (9) For this famous person see Cob. "Pros. Xen." s.n.; Plat. "Hipp.
-    maj." 148; Quint. xii. 11, 21; Grote, "H. G." viii. 524.
+ maj." 148; Quint. xii. 11, 21; Grote, "H. G." viii. 524.
  (10) Or, "I can personally vouch for."
@@ Line 3405: / Line 3405: @@
  (11) L. Dindorf, after Ruhnken and Valckenar, omits this sentence
-    {phasi de tines... didaxonton}. See Kuhner ad loc. For the
+ {phasi de tines... didaxonton}. See Kuhner ad loc. For the
-    sentiment see Plat. "Apol." 20 A.
+ sentiment see Plat. "Apol." 20 A.
  (12) Cf. "Cyrop." II. ii. 26; VIII. iii. 38; also "Horsem." iii. 5;
-    "Hunting," vii. 4.
+ "Hunting," vii. 4.
 Hippias, catching the words, exclaimed in a bantering tone: What! still repeating the same old talk, (13) Socrates, which I used to hear from you long ago?
  (13) This tale is repeated by Dio Chrys. "Or." III. i. 109. Cf. Plat.
-    "Gorg." 490 E.
+ "Gorg." 490 E.
 Yes (answered Socrates), and what is still more strange, Hippias, it is not only the same old talk but about the same old subjects. Now you, I daresay, through versatility of knowledge, (14) never say the same thing twice over on the same subject?
  (14) Or, "such is the breadth of your learning," {polumathes}. Cf.
-    Plat. "Hipp. maj."
+ Plat. "Hipp. maj."
 To be sure (he answered), my endeavour is to say something new on all occasions.
@@ Line 3430: / Line 3430: @@
  (16) Or, "on the topic of the just I have something to say at present
-    which," etc.
+ which," etc.
 By Hera! (17) (he exclaimed), what a blessing to have discovered! (18) Now we shall have no more divisions of opinion on points of right and wrong; judges will vote unanimously; citizens will cease wrangling; there will be no more litigation, no more party faction, states will reconcile their differences, and wars are ended. For my part I do not know how I can tear myself away from you, until I have heard from your own lips all about the grand discovery you have made.
@@ Line 3437: / Line 3437: @@
  (18) Or, "what a panacea are you the inventor of"; lit. "By Hera, you
-    have indeed discovered a mighty blessing, if juries are to cease
+ have indeed discovered a mighty blessing, if juries are to cease
-    recording their verdicts 'aye' and 'no'; if citizens are to cease
+ recording their verdicts 'aye' and 'no'; if citizens are to cease
-    their wranglings on points of justice, their litigations, and
+ their wranglings on points of justice, their litigations, and
-    their party strifes; if states are to cease differing on matters
+ their party strifes; if states are to cease differing on matters
-    of right and wrong and appealing to the arbitrament of war."
+ of right and wrong and appealing to the arbitrament of war."
 You shall hear all in good time (Hippias answered), but not until you make a plain statement of your own belief. What is justice? We have had enough of your ridiculing all the rest of the world, questioning and cross-examining first one and then the other, but never a bit will you render an account to any one yourself or state a plain opinion upon a single topic. (19)
@@ Line 3456: / Line 3456: @@
  (21) Or, "is of greater evidential value," "ubi res adsunt, quid opus
-    est verbis?"
+ est verbis?"
 Worth far more, I should say (Hippias answered), for many a man with justice and right on his lips commits injustice and wrong, but no doer of right ever was a misdoer or could possibly be.
@@ Line 3467: / Line 3467: @@
  (22) Or, "is not abstinence from wrongdoing synonymous with righteous
-    behaviour?"
+ behaviour?"
 Hipp. Now you are caught, Socrates, plainly trying to escape from a plain statement. When asked what you believe justice to be, you keep telling us not what the just man does, but what he does not do.
@@ Line 3522: / Line 3522: @@
  (27) Cf. "Hell." II. iv. 43; Lys. xxv. 21 foll.; Schneid. cf. Lycurg.
-    "u Leocr." 189.
+ "u Leocr." 189.
 And if we turn to private life, what better protection can a man have than obedience to the laws? This shall be his safeguard against penalties, his guarantee of honours at the hands of the community; it shall be a clue to thread his way through the mazes of the law courts unbewildered, secure against defeat, assured of victory. (28) It is to him, the law-loving citizen, that men will turn in confidence when seeking a guardian of the most sacred deposits, be it of money or be it their sons or daughters. He, in the eyes of the state collectively, is trustworthy—he and no other; who alone may be depended on to render to all alike their dues—to parents and kinsmen and servants, to friends and fellow-citizens and foreigners. This is he whom the enemy will soonest trust to arrange an armistice, or a truce, or a treaty of peace. They would like to become the allies of this man, and to fight on his side. This is he to whom the allies (29) of his country will most confidently entrust the command of their forces, or of a garrison, or their states themselves. This, again, is he who may be counted on to recompense kindness with gratitude, and who, therefore, is more sure of kindly treatment than another whose sense of gratitude is fuller. (30) The most desirable among friends, the enemy of all others to be avoided, clearly he is not the person whom a foreign state would choose to go to war with; encompassed by a host of friends and exempt from foes, his very character has a charm to compel friendship and alliance, and before him hatred and hostility melt away.
@@ Line 3531: / Line 3531: @@
  (30) Lit. "From whom may the doer of a deed of kindness more
-    confidently expect the recompense of gratitude than from your
+ confidently expect the recompense of gratitude than from your
-    lover of the law? and whom would one select as the recipient of
+ lover of the law? and whom would one select as the recipient of
-    kindness rather than a man susceptible of gratitude?"
+ kindness rather than a man susceptible of gratitude?"
 And now, Hippias, I have done my part; that is my proof and demonstration that the "lawful" and "law-observant" are synonymous with the "upright" and the "just"; do you, if you hold a contrary view, instruct us. (31)
  (31) For the style of this enconium (of the {nomimos}) cf. "Ages." i.
 ; and for the "Socratic" reverence for law cf. Plat. "Crito."
 Then Hippias: Nay, upon my soul, Socrates, I am not aware of holding any contrary opinion to what you have uttered on the theme of justice. (32)
@@ Line 3547: / Line 3547: @@
  (33) See Soph. "Antig." "Oed. T." 865, and Prof. Jebb ad loc.; Dem.
-    "de Cor." 317, 23; Aristot. "Rhet." I. xiii.
+ "de Cor." 317, 23; Aristot. "Rhet." I. xiii.
 Yes (he answered), those held in every part of the world, and in the same sense.
@@ Line 3556: / Line 3556: @@
  (34) Or, "there would be difficulty of understanding each other, and a
-    babel of tongues."
+ babel of tongues."
 Soc. Whom then do you believe to have been the makers of these laws.
@@ Line 3575: / Line 3575: @@
  (35) Or, "as I perceive, it is not of universal application, some
-    transgress it."
+ transgress it."
 Soc. Well, but there are a good many other things which people do contrary to law; only the penalty, I take it, affixed to the transgression of the divine code is certain; there is no escape for the offender after the manner in which a man may transgress the laws of man with impunity, slipping through the fingers of justice by stealth, or avoiding it by violence.
@@ Line 3584: / Line 3584: @@
  (36) Or, "in the propagation of the species than to produce
-    misbegotten children."
+ misbegotten children."
 Hipp. But how or why should they breed them ill where nothing hinders them, being of a good stock themselves and producing from stock as good?
@@ Line 3591: / Line 3591: @@
  (37) Cf. Plat. "Laws," viii. 839 A; Herbst, etc., cf. Grotius, "de
-    Jure," ii. 5, xii. 4.
+ Jure," ii. 5, xii. 4.
 Hipp. No, it is reasonable to expect that the seed will differ.
@@ Line 3624: / Line 3624: @@
  (38) Lit. "Yes, upon my word, Socrates, all these cases look very like
-    (would seem to point to) the gods."
+ (would seem to point to) the gods."
 Soc. And in your opinion, Hippias, is the legislation of the gods just and righteous, or the reverse of what is just and righteous?
@@ Line 3633: / Line 3633: @@
  (39) Or, "it is well pleasing also to the gods that what is lawful is
-    just and what is just is lawful."
+ just and what is just is lawful."
 By such language and by such conduct, through example and precept alike, he helped to make those who approached him more upright and more just.
@@ Line 3642: / Line 3642: @@
  (2) "If any one might claim to be a prince of ascetics, it was
-    Socrates; such was the ineffaceable impression left on the minds
+ Socrates; such was the ineffaceable impression left on the minds
-    of his associates."
+ of his associates."
  (3) Or, "he stimulated in these same companions a spirit of self-
-    restraint beyond all else."
+ restraint beyond all else."
  (4) Or, "which I can vouch for."
@@ Line 3695: / Line 3695: @@
  (8) "And if this be so concerning wisdom, {sophia}, what of
-    {sophrasune}, soundness of soul—sobriety?"
+ {sophrasune}, soundness of soul—sobriety?"
 That too, I admit (he answered).
@@ Line 3702: / Line 3702: @@
  (9) Or add, "If this be so concerning not wisdom only, but concerning
-    temperance and soundness of soul, what," etc.
+ temperance and soundness of soul, what," etc.
 Nothing that I can think of (he replied).
@@ Line 3737: / Line 3737: @@
  (12) Or, "from tasting to any extent worth speaking of the most
-    necessary and all-pervading sources of happiness."
+ necessary and all-pervading sources of happiness."
 You speak the words of truth (13) (he answered).
  (13) Lit. "What you say is absolutely and entirely true" (the "vraie
-    verite" of the matter).
+ verite" of the matter).
 Soc. Furthermore, (14) if there be any joy in learning aught "beautiful and good," or in patient application to such rules as may enable a man to manage his body aright, or to administer his household well, or to prove himself useful to his friends and to the state, or to dominate his enemies—which things are the sources not only of advantage but of deepest satisfaction (15)—to the continent and self-controlled it is given to reap the fruits of them in their performance. It is the incontinent who have neither part nor lot in any one of them. Since we must be right in asserting that he is least concerned with such things who has least ability to do them, being tied down to take an interest in the pleasure which is nearest to hand.
  (14) Or, "But indeed, if there be joy in the pursuit of any noble
-    study or of such accomplishments as shall enable," etc.
+study or of such accomplishments as shall enable," etc.
  (15) Or, "of the highest pleasures."
@@ Line 3758: / Line 3758: @@
  (17) i.e. he becomes an animal "feeding a blind life within the
-    brain."
+ brain."
  (18) Or, "selecting the ore and repudiating the dross." Kuhner cf.
-    Plat. "Laws," v. 735 B.
+ Plat. "Laws," v. 735 B.
  (19) Or, "draws nearer to happiness and perfection, and is most
-    capable of truth-disclosing conversation." Cf. Plat. "Apol." 41:
+ capable of truth-disclosing conversation." Cf. Plat. "Apol." 41:
-    "What would not a man give, O judges, to be able to examine the
+"What would not a man give, O judges, to be able to examine the
-    leaders of the great Trojan expedition, or Odysseus, or Sisyphus,
+ leaders of the great Trojan expedition, or Odysseus, or Sisyphus,
-    or numberless others, men and women too! What infinite delight
+ or numberless others, men and women too! What infinite delight
-    would there be in conversing with them and asking them questions!"
+ would there be in conversing with them and asking them questions!"
-    (Jowett).
+ (Jowett).
  (20) For {dialegein kata gene} = {dialegesthai}, cf. Grote, "H. G."
-    viii. 590.
+ viii. 590.
  (21) Cf. Plat. "Rep." 534 D; "Phaedr." 252 E; "Crat." 390 C;
-    "Statesm." 286 D foll.
+ Statesm." 286 D foll.
 At this point I will endeavour to explain in what way Socrates fostered this greater "dialectic" capacity among his intimates. (1) He held firmly to the opinion that if a man knew what each reality was, he would be able to explain this knowledge to others; but, failing the possession of that knowledge, it did not surprise him that men should stumble themselves and cause others to stumble also. (2) It was for this reason that he never ceased inquiring with those who were with him into the true nature of things that are. (3) It would be a long business certainly to go through in detail all the definitions at which he arrived; I will therefore content myself with such examples as will serve to show his method of procedure. As a first instance I will take the question of piety. The mode of investigation may be fairly represented as follows.
  (1) Lit. "essayed to make those who were with him more potent in
-    dialectic."
+ dialectic."
  (2) Or, "Socrates believed that any one who knew the nature of
-    anything would be able to let others into his secret; but, failing
+ anything would be able to let others into his secret; but, failing
-    that knowledge, he thought the best of men would be but blind
+ that knowledge, he thought the best of men would be but blind
-    leaders of the blind, stumbling themselves and causing others to
+ leaders of the blind, stumbling themselves and causing others to
-    stumble also."
+ stumble also."
  (3) Or add, "'What is this among things? and what is its definition?'
-    —such was the ever-recurrent question for which he sought an
+ —such was the ever-recurrent question for which he sought an
-    answer."
+ answer."
 Tell me (said he), Euthydemus, what sort of thing you take piety to be?
@@ Line 3801: / Line 3801: @@
  (5) Or, "can you give me a definition of the pious man?"; "tell me who
-    and what the pious man is."
+ and what the pious man is."
 I should say (he answered) he is a man who honours the gods.
@@ Line 3816: / Line 3816: @@
  (6) i.e. "his practice must square with his knowledge and be the
-    outward expression of his belief?"
+ outward expression of his belief?"
 Euth. That is so. (7)
  (7) "That is so; you rightly describe his frame of mind and
-    persuasion."
+ persuasion."
 Soc. And does any man honour the gods otherwise than he thinks he ought? (8)
@@ Line 3832: / Line 3832: @@
  (9) Or, "he who knows what is lawful with regard to Heaven pays honour
-    to Heaven lawfully."
+ to Heaven lawfully."
 Euth. Certainly.
@@ Line 3851: / Line 3851: @@
  (11) "I accept it at any rate as mine." N.B.—in reference to this
-    definition of Piety, the question is never raised {poion ti esti
+ definition of Piety, the question is never raised {poion ti esti
-    nomos}; nor yet {poioi tines eisin oi theoi}; but clearly there is
+ nomos}; nor yet {poioi tines eisin oi theoi}; but clearly there is
-    a growth in {ta nomima}. Cf. the conversation recorded in St. John
+ a growth in {ta nomima}. Cf. the conversation recorded in St. John
-    iv. 7 foll., and the words (verse 23) {pneuma o Theos kai tous
+ iv. 7 foll., and the words (verse 23) {pneuma o Theos kai tous
-    proskunountas auton en pneumati kai aletheia dei proskunein},
+ proskunountas auton en pneumati kai aletheia dei proskunein},
-    which the philosopher Socrates would perhaps readily have assented
+ which the philosopher Socrates would perhaps readily have assented
-    to.
+ to.
 Soc. But now, with regard to human beings; is it allowable to deal with men in any way one pleases? (12)
  (12) Or, "may a man deal with his fellow-men arbitrarily according to
-    his fancy?" See above, II. vii. 8.
+ his fancy?" See above, II. vii. 8.
 Euth. No; with regard to men also, he will be a law-observing man (13) who knows what things are lawful as concerning men, in accordance with which our dealings with one another must be conducted. (14)
  (13) Or, "he is a man full of the law (lawful) and law-abiding who
-    knows," etc.
+ knows," etc.
  (14) Reading {kath' a dei pros allelous khresthai}, subaud.
-    {allelois}, or if vulg. {kath' a dei pos allelois khresthai},
+ {allelois}, or if vulg. {kath' a dei pos allelois khresthai},
-    translate "must be specifically conducted."
+ translate "must be specifically conducted."
 Soc. Then those who deal with one another in this way, deal with each other as they ought? (15)
@@ Line 3904: / Line 3904: @@
  (17) This proposition, as Kuhner argues (ad loc.), is important as
-    being the middle term of the double syllogism (A and B)—
+ being the middle term of the double syllogism (A and B)—
-    A.  Those who do what the law demands concerning men do what is
+A.  Those who do what the law demands concerning men do what is
-        just and right.
+just and right.
-        Those who do what is just and right are righteous and just.
+Those who do what is just and right are righteous and just.
-        Ergo—Those who do what the law demands concerning men are
+Ergo—Those who do what the law demands concerning men are
-        righteous and just.
+righteous and just.
-    B.  Those who know what is just and right ought (and are bound,
+B.  Those who know what is just and right ought (and are bound,
-        cf. above, III. ix. 4) to do also what is just and right.
+cf. above, III. ix. 4) to do also what is just and right.
-        Those who do what is just and right are righteous and just.
+Those who do what is just and right are righteous and just.
-        Ergo—Righteous and Just ({dikaioi}) may be defined as "Those
+Ergo—Righteous and Just ({dikaioi}) may be defined as "Those
-        who know what the law demands (aliter things right and just)
+who know what the law demands (aliter things right and just)
-        concerning men."
+concerning men."
 I should say so myself (he answered).
@@ Line 3932: / Line 3932: @@
  (18) Or, "and no one who knows what he must and should do imagines
-    that he must and should not do it?"
+ that he must and should not do it?"
 No, I suppose not (he answered).
@@ Line 3939: / Line 3939: @@
  (19) Or, "and nobody that you know of does the contrary of what he
-    thinks he should do?"
+thinks he should do?"
 No, I do not (he answered).
@@ Line 3952: / Line 3952: @@
  (21) N.B.—In reference to this definition of justice, see K. Joel,
-    op. cit. p. 323 foll., "Das ist eine Karrikatur des Sokratischen
+ op. cit. p. 323 foll., "Das ist eine Karrikatur des Sokratischen
-    Dialogs."
+ Dialogs."
 Who else, if not? (he replied).
@@ Line 3968: / Line 3968: @@
  (23) Or, "their wisdom is confined to that of which they have the
-    {episteme}. How could a man be wise in what he lacks the knowledge
+{episteme}. How could a man be wise in what he lacks the knowledge
-    of?"
+ of?"
 Soc. In fact, then, the wise are wise in knowledge?
@@ Line 3996: / Line 3996: @@
  (24) Cf. Plat. "Theaet." 145 D. N.B.—For this definition of wisdom
-    see K. Joel, ib. p. 324 foll.
+ see K. Joel, ib. p. 324 foll.
 Soc. Well! come now, Euthydemus, as concerning the good: ought we to search for the good in this way?
@@ Line 4013: / Line 4013: @@
  (25) Or reading (1) {allo d' an ti phaies e agathon einai to
-    ophelimon}; or else (2) {allo d' an ti phaies agathon einai to
+ ophelimon}; or else (2) {allo d' an ti phaies agathon einai to
-    ophelimon}; (in which case {alloti} = {allo ti e};) translate (1)
+ ophelimon}; (in which case {alloti} = {allo ti e};) translate (1)
-    "and what is beneficial is good (or a good), should you not say?"
+ "and what is beneficial is good (or a good), should you not say?"
-    lit. "could you say that the beneficial is anything else than good
+ lit. "could you say that the beneficial is anything else than good
-    (or a good)?" or else (2) "and what is beneficial is good (or a
+ (or a good)?" or else (2) "and what is beneficial is good (or a
-    good)? or is it anything else?"
+ good)? or is it anything else?"
 Nothing else (he answered).
@@ Line 4029: / Line 4029: @@
  (26) i.e. "beautiful in all relations into which it enters." Reading
-    {to de kalon ekhoimen an pos allos eipein e estin onomazein kalon
+ {to de kalon ekhoimen an pos allos eipein e estin onomazein kalon
-    e soma e skeuos e all' otioun, o oistha pros tanta kalon on; Ma
+e soma e skeuos e all' otioun, o oistha pros tanta kalon on; Ma
-    Di', ouk egog', ephe}. For other emendations of the vulg., and the
+ Di', ouk egog', ephe}. For other emendations of the vulg., and the
-    many interpretations which have been given to the passage, see R.
+ many interpretations which have been given to the passage, see R.
-    Kuhner ad loc.
+ Kuhner ad loc.
 Euth. I confess I do not know of any such myself. (27)
  (27) Or, adopting the reading {ekhois an} in place of {ekhoimen an}
-    above, translate "I certainly cannot, I confess."
+above, translate "I certainly cannot, I confess."
 Soc. I presume to turn a thing to its proper use is to apply it beautifully?
@@ Line 4045: / Line 4045: @@
  (28) Or, "I presume it is well and good and beautiful to use this,
-    that, and the other thing for the purpose for which the particular
+ that, and the other thing for the purpose for which the particular
-    thing is useful?"—"That nobody can deny (he answered)." It is
+ thing is useful?"—"That nobody can deny (he answered)." It is
-    impossible to convey simply the verbal play and the quasi-
+ impossible to convey simply the verbal play and the quasi-
-    argumentative force of the Greek {kalos ekhei pros ti tini
+ argumentative force of the Greek {kalos ekhei pros ti tini
-    khresthai}. See K. Joel, p. 426.
+ khresthai}. See K. Joel, p. 426.
 Soc. And is this, that, and the other thing beautiful for aught else except that to which it may be beautifully applied?
@@ Line 4062: / Line 4062: @@
  (29) Or, perhaps better, "fortitude." See H. Sidgwick, "Hist. of
-    Ethics," p. 43.
+ Ethics," p. 43.
  (30) It is one of {ta kala}. See K. Joel, ib. p. 325, and in reference
-    to the definitions of the Good and of the Beautiful, ib. p. 425
+ to the definitions of the Good and of the Beautiful, ib. p. 425
-    foll.
+ foll.
 Nay, one of the most noble (he answered).
@@ Line 4109: / Line 4109: @@
  (33) Or, "Can it be said that those who are unable to cope nobly with
-    their perilous surroundings know how they ought to deal with
+ their perilous surroundings know how they ought to deal with
-    them?"
+ them?"
 I presume not (he answered).
@@ Line 4135: / Line 4135: @@
  (36) N.B.—For this definition of courage see Plat. "Laches," 195 A
-    and passim; K. Joel, op. cit. p. 325 foll.
+and passim; K. Joel, op. cit. p. 325 foll.
 A kingdom and a tyranny (37) were, he opined, both of them forms of government, but forms which differed from one another, in his belief; a kingdom was a government over willing men in accordance with civil law, whereas a tyranny implied the government over unwilling subjects not according to law, but so as to suit the whims and wishes of the ruler.
@@ Line 4144: / Line 4144: @@
  (38) Or, "in which the due discharge of lawful (law-appointed)
-    obligations gave the title to magisterial office and government,
+ obligations gave the title to magisterial office and government,
-    this form of polity he held to be an aristocracy (or rule of the
+ this form of polity he held to be an aristocracy (or rule of the
-    best)." See Newman, op. cit. i. 212, 235.
+ best)." See Newman, op. cit. i. 212, 235.
 Let me explain his method of reply where the disputant had no clear statement to make, but without attempt at proof chose to contend that such or such a person named by himself was wiser, or more of a statesman, or more courageous, and so forth, than some other person. (39) Socrates had a way of bringing the whole discussion back to the underlying proposition, (40) as thus:
  (39) Or, "if any one encountered him in argument about any topic or
-    person without any clear statement, but a mere ipse dixit, devoid
+ person without any clear statement, but a mere ipse dixit, devoid
-    of demonstration, that so and so," etc.
+ of demonstration, that so and so," etc.
  (40) Or, "question at bottom." Cf. Plat. "Laws," 949 B.
@@ Line 4167: / Line 4167: @@
  (41) Or, "In the management of moneys, then, his strength will consist
-    in his rendering the state better provided with ways and means?"
+ in his rendering the state better provided with ways and means?"
 Certainly (the disputant would answer).
@@ Line 4190: / Line 4190: @@
  (43) Reading {tauton asphaleian}; aliter. {tauten ten asphaleian} =
-    "that this security was part and parcel of reasoning."
+ "that this security was part and parcel of reasoning."
  (44) "Od." viii. 171, {o d' asphaleos agoreuei}, "and his speech runs
-    surely on its way" (Butcher and Lang), where Odysseus is
+ surely on its way" (Butcher and Lang), where Odysseus is
-    describing himself. Cf. Dion. Hal. "de Arte Rhet." xi. 8.
+ describing himself. Cf. Dion. Hal. "de Arte Rhet." xi. 8.
 The frankness and simplicity with which Socrates endeavoured to declare his own opinions, in dealing with those who conversed with him, (1) is, I think, conclusively proved by the above instances; at the same time, as I hope now to show, he was no less eager to cultivate a spirit of independence in others, which would enable them to stand alone in all transactions suited to their powers.
  (1) Or, "who frequented his society, is, I hope, clear from what has
-    been said."
+ been said."
 Of all the men I have ever known, he was most anxious to ascertain in what any of those about him was really versed; and within the range of his own knowledge he showed the greatest zeal in teaching everything which it befits the true gentleman (2) to know; or where he was deficient in knowledge himself, (3) he would introduce his friends to those who knew. (4) He did not fail to teach them also up to what point it was proper for an educated man to acquire empiric knowledge of any particular matter. (5)
@@ Line 4206: / Line 4206: @@
  (3) Or, "where he lacked acquaintance with the matter himself." See,
-    for an instance, "Econ." iii. 14.
+ for an instance, "Econ." iii. 14.
  (4) "To those who had the special knowledge"; "a connoisseur in the
-    matter."
+ matter."
  (5) Or, "of any particular branch of learning"; "in each department of
-    things."
+ things."
 To take geometry as an instance: Every one (he would say) ought to be taught geometry so far, at any rate, as to be able, if necessary, to take over or part with a piece of land, or to divide it up or assign a portion of it for cultivation, (6) and in every case by geometric rule. (7) That amount of geometry was so simple indeed, and easy to learn, that it only needed ordinary application of the mind to the method of mensuration, and the student could at once ascertain the size of the piece of land, and, with the satisfaction of knowing its measurement, depart in peace. But he was unable to approve of the pursuit of geometry up to the point at which it became a study of unintelligible diagrams. (8) What the use of these might be, he failed, he said, to see; and yet he was not unversed in these recondite matters himself. (9) These things, he would say, were enough to wear out a man's life, and to hinder him from many other more useful studies. (10)
  (6) {e ergon apodeixasthai}, or "and to explain the process." Cf.
-    Plat. "Rep." vii. 528 D. See R. Kuhner ad loc. for other
+ Plat. "Rep." vii. 528 D. See R. Kuhner ad loc. for other
-    interpretations of the phrase. Cf. Max. Tyr. xxxvii. 7.
+ interpretations of the phrase. Cf. Max. Tyr. xxxvii. 7.
  (7) Or, "by correct measurement"; lit. "by measurement of the earth."
  (8) Cf. Aristot. "Pol." v. (viii.) 2; Cic. "Acad. Post." I. iv. 15.
-    For the attitude compare the attitude of a philosopher in other
+ For the attitude compare the attitude of a philosopher in other
-    respects most unlike Socrates—August Comte, e.g. as to the
+ respects most unlike Socrates—August Comte, e.g. as to the
-    futility of sidereal astronomy, "Pos. Pol." i. 412 (Bridges).
+ futility of sidereal astronomy, "Pos. Pol." i. 412 (Bridges).
  (9) Cf. Isocr. "On the Antidosis," 258-269, as to the true place of
-    "Eristic" in education. See above, IV. ii. 10.
+ "Eristic" in education. See above, IV. ii. 10.
  (10) Cf. A. Comte as to "perte intellectuelle" in the pursuit of
-    barren studies.
+ barren studies.
 Again, a certain practical knowledge of astronomy, a certain skill in the study of the stars, he strongly insisted on. Every one should know enough of the science to be able to discover the hour of the night or the season of the month or year, for the purposes of travel by land or sea—the march, the voyage, and the regulations of the watch; (11) and in general, with regard to all matters connected with the night season, or with the month, or the year, (12) it was well to have such reliable data to go upon as would serve to distinguish the various times and seasons. But these, again, were pieces of knowledge easily learnt from night sportsmen, (13) pilots of vessels, and many others who make it their business to know such things. As to pushing the study of astronomy so far as to include a knowledge of the movements of bodies outside our own orbit, whether planets or stars of eccentric movement, (14) or wearing oneself out endeavouring to discover their distances from the earth, their periods, and their causes, (15) all this he strongly discountenanced; for he saw (he said) no advantage in these any more than in the former studies. And yet he was not unversed (16) in the subtleties of astronomy any more than in those of geometry; only these, again, he insisted, were sufficient to wear out a man's lifetime, and to keep him away from many more useful pursuits.
@@ Line 4238: / Line 4238: @@
  (12) "Occurrences connected with the night, the month, or year." e.g.
-    the festival of the Karneia, the {tekmerion} (point de repere) of
+ the festival of the Karneia, the {tekmerion} (point de repere) of
-    which is the full moon of August. Cf. Eur. "Alc." 449.
+ which is the full moon of August. Cf. Eur. "Alc." 449.
  (13) See Plat. "Soph." 220 D; above, III. xi. 8; "Cyrop." I. vi. 40;
-    "Hunting," xii. 6; Hippocr. "Aer." 28.
+ "Hunting," xii. 6; Hippocr. "Aer." 28.
  (14) See Lewis, "Astron. of the Ancients"; cf. Diog. Laert. vii. 1.
 .
  (15) Or, "the causes of these."
  (16) {oude touton ge anekoos en}. He had "heard," it is said,
-    Archelaus, a pupil of Anaxagoras. Cf. Cic. "Tusc." V. iv. 10.
+ Archelaus, a pupil of Anaxagoras. Cf. Cic. "Tusc." V. iv. 10.
 And to speak generally, in regard of things celestial he set his face against attempts to excogitate the machinery by which the divine power formed its several operations. (17) Not only were these matters beyond man's faculties to discover, as he believed, but the attempt to search out what the gods had not chosen to reveal could hardly (he supposed) be well pleasing in their sight. Indeed, the man who tortured his brains about such subjects stood a fair chance of losing his wits entirely, just as Anaxagoras, (18) the headiest speculator of them all, in his attempt to explain the divine mechanism, had somewhat lost his head. Anaxagoras took on himself to assert that sun and fire are identical, (19) ignoring the fact that human beings can easily look at fire, but to gaze steadily into the face of the sun is given to no man; or that under the influence of his rays the colour of the skin changes, but under the rays of fire not. (20) He forgot that no plant or vegetation springs from earth's bosom with healthy growth without the help of sunlight, whilst the influence of fire is to parch up everything, and to destroy life; and when he came to speak of the sun as being a "red-hot stone" he ignored another fact, that a stone in fire neither lights up nor lasts, whereas the sun-god abides for ever with intensist brilliancy undimmed.
  (17) Or, "he tried to divert one from becoming overly-wise in heavenly
-    matters and the 'mecanique celeste' of the Godhead in His several
+ matters and the 'mecanique celeste' of the Godhead in His several
-    operations." See above, I. i. 11. See Grote, "Plato," i. 438.
+ operations." See above, I. i. 11. See Grote, "Plato," i. 438.
  (18) Of Clazomenae. Cf. Plat. "Apol." 14; Diog. Laert. II. vi; Cic.
-    "Tusc." V. iv. 10; Cobet, "Prosop. Xen." s.n.; Grote, "H. G." i.
+ "Tusc." V. iv. 10; Cobet, "Prosop. Xen." s.n.; Grote, "H. G." i.
 .
  (19) Or, "that the sun was simply a fire, forgetting so simple a fact
-    as that."
+ as that."
  (20) Or, "the complexion darkens, whereas fire has no such effect."
@@ Line 4270: / Line 4270: @@
  (21) {logismous} = (1) "arithmetic," (2) "calculation," (3)
-    "syllogistic reasoning." See L. Dind. "Index. Gr." s.v., and
+ "syllogistic reasoning." See L. Dind. "Index. Gr." s.v., and
-    Kuhner ad loc.; cf. Plat. "Gorg." 451 C. It is important to decide
+ Kuhner ad loc.; cf. Plat. "Gorg." 451 C. It is important to decide
-    which form of "logism" is meant here.
+ which form of "logism" is meant here.
  (22) Or, "to find a doctor better able than himself to 'diagnose' and
-    prescribe a treatment congenial to health." Cf. Tac. "Ann." vi.
+ prescribe a treatment congenial to health." Cf. Tac. "Ann." vi.
 ; Plut. "de San." 136 E, ap. Schneid. ad loc.
 Where any one came seeking for help which no human wisdom could supply, he would counsel him to give heed to "divination." He who has the secret of the means whereby the gods give signs to men touching their affairs can never surely find himself bereft of heavenly guidance.
@@ Line 4283: / Line 4283: @@
  (1) Or, "the words of Socrates with regard to a divine something which
-    warned him," etc.
+ warned him," etc.
  (2) The phraseology is poetical.
@@ Line 4290: / Line 4290: @@
  (4) Or, "marvellous alike for the sincerity of its language, the free
-    unbroken spirit of its delivery, and the absolute rectitude of the
+ unbroken spirit of its delivery, and the absolute rectitude of the
-    speaker."
+ speaker."
  (5) i.e. the lesser "Delian" solemnities, an annual festival
-    instituted, it was said, by Theseus. See Plut. "Theseus," 23
+ instituted, it was said, by Theseus. See Plut. "Theseus," 23
-    (Clough, i. 19); and for the whole matter see Plat. "Phaed." 58
+ (Clough, i. 19); and for the whole matter see Plat. "Phaed." 58
-    foll.
+ foll.
  (6) Cf. Arist. "Frogs," 82; of Sophocles, {o d' eukolos men enthad',
-    eukolos d' ekei}.
+ eukolos d' ekei}.
  (Let us pause and ask how could man die more nobly and more
@@ Line 4309: / Line 4309: @@
  (7) This is bracketed as spurious by Sauppe and other commentators.
-    But see "Cyrop." VIII. ii. 7, 8, for similar ineptitude of style.
+ But see "Cyrop." VIII. ii. 7, 8, for similar ineptitude of style.
-    R. Kuhner defends the passage as genuine.
+ R. Kuhner defends the passage as genuine.
 And now I will mention further certain things which I have heard from Hermogenes, the son of Hipponicus, (8) concerning him. He said that even after Meletus (9) had drawn up the indictment, he himself used to hear Socrates conversing and discussing everything rather than the suit impending, and had ventured to suggest that he ought to be considering the line of his defence, to which, in the first instance, the master answered: "Do I not seem to you to have been practising that my whole life long?" And upon his asking "How?" added in explanation that he had passed his days in nothing else save in distinguishing between what is just and what is unjust (right and wrong), and in doing what is right and abstaining from what is wrong; "which conduct" (he added) "I hold to be the finest possible practice for my defence"; and when he (Hermogenes), returning to the point again, pleaded with Socrates: "Do you not see, Socrates, how commonly it happens that an Athenian jury, under the influence of argument, condemns innocent people to death and acquits real criminals?"—Socrates replied, "I assure you, Hermogenes, that each time I have essayed to give my thoughts to the defence which I am to make before the court, the divinity (10) has opposed me." And when he (Hermogenes) exclaimed, "How strange!"—"Do you find it strange" (he continued), "that to the Godhead it should appear better for me to close my life at once? Do you not know that up to the present moment there is no man whom I can admit to have spent a better or happier life than mine. Since theirs I regard as the best of lives who study best to become as good as may be, and theirs the happiest who have the liveliest sense of growth in goodness; and such, hitherto, is the happy fortune which I perceive to have fallen to my lot. To such conclusion I have come, not only in accidental intercourse with others, but by a strict comparison drawn between myself and others, and in this faith I continue to this day; and not I only, but my friends continue in a like persuasion with regard to me, not for the lame reason that they are my friends and love me (or else would others have been in like case as regards their friends), but because they are persuaded that by being with me they will attain to their full height of goodness. But, if I am destined to prolong my days, maybe I shall be enforced to pay in full the penalties of old age—to see and hear less keenly, to fail in intellectual force, and to leave school, as it were, more of a dunce than when I came, less learned and more forgetful—in a word, I shall fall from my high estate, and daily grow worse in that wherein aforetime I excelled. But indeed, were it possible to remain unconscious of the change, the life left would scarcely be worth living; but given that there is a consciousness of the change, then must the existence left to live be found by comparison insipid, joyless, a death in life, devoid of life's charm. But indeed, if it is reserved for me to die unjustly, then on those who unjustly slay me lies the shame (since, given injustice is base, how can any unjust action whatsoever fail of baseness?) (11) But for me what disgrace is it that others should fail of a just decision and right acts concerning me?... I see before me a long line of predecessors on this road, and I mark the reputation also among posterity which they have left. (12) I note how it varies according as they did or suffered wrong, and for myself I know that I too, although I die to-day, shall obtain from mankind a consideration far different from that which will be accorded to those who put me to death. I know that undying witness will be borne me to this effect, that I never at any time did wrong to any man, or made him a worse man, but ever tried to make those better who were with me."
  (8) See above, II. x. 3; "Symp." i. 3; iii. 14; iv. 47 foll.; vi. 2;
-    "Apol." 2; Plat. "Crat." 384.
+ "Apol." 2; Plat. "Crat." 384.
  (9) See above, I. i. 1.
@@ Line 4324: / Line 4324: @@
  (12) Or, "There floats before my eyes a vision of the many who have
-    gone this same gate. I note their legacies of fame among
+ gone this same gate. I note their legacies of fame among
-    posterity."
+ posterity."
 Such are the words which he spoke in conversation with Hermogenes and the rest. But amongst those who knew Socrates and recognised what manner of man he was, all who make virtue and perfection their pursuit still to this day cease not to lament his loss with bitterest regret, as for one who helped them in the pursuit of virtue as none else could.
@@ Line 4332: / Line 4332: @@
  (13) Or, "of such piety and religious devotedness... of such
-    rectitude... of such sobreity and self-control... of such
+ rectitude... of such sobreity and self-control... of such
-    sound sense and wisdom..."
+ sound sense and wisdom..."
  (14) Or, "gifted with an ability logically to set forth and to define
-    moral subtleties."
+ moral subtleties."
  (15) Or, "I look upon him as at once the best and happiest of men."
 Such is our estimate. If the verdict fail to satisfy I would ask those who disagree with it to place the character of any other side by side with this delineation, and then pass sentence.