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THE EUTHYPHEO

PLATO

AN INTEODUCTION AND NOTES

BY

GEOEGE HENRY WELLS, B.A.Scholar of Si. John's College Oxford, and Asuistant Master at Bradfield College.

DIVERSITY

' LONDON

:

GEOEGE BELL AND SONS,

YORK STREET, COVENT GARDEN

1881.

LONDON

:

R. Clay, Sons, and Taylor,

BREAD STREET HILL, E. C

\']

AD VENERABILEM ARCHIDIACONU.M

JACOBUM AUGUSTUM HESSEY, D.C.L.

PRECEPTOREM DILECTISSIMUM.

PREFACE.

The value of the Euthyphro as a specimen of

Platonic writing has been fully recognised by scholars;

its greatest defect being, perhaps, its brevity ; and it

has seemed to the writer that, if well mastered, the

Dialogue will serve as an excellent introduction to the

larger and more advanced compositions of Plato.

The writer of these Notes thanks most sincerely those

who have, by their countenance or recommendations,

enabled him to give his work to the public ; especially

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

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

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

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

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

GoDLEY, Esq., for valuable assistance in revision of

proofs.

Bkadfield,

December 1879.

CONTENTS.

PAGE

INTRODUCTIO]?! , . 1

TEXT AND NOTES 19

EXCURSUS • . . 65

> 01-" THE

UlTIVER

THE EUTHYPHRO OF PLATO.

INTEODUCTIOK

" In the Meno, Amytus had parted from Socrates with

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

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

to do them good :' and Socrates was anticipating another

opportunity of talking with him. ^ In the Euthyphro,

Socrates is already awaiting his trial for impiety in the

porch of the king Archon. But before the trial pro-

ceeds Plato w^nlrl likft to put the world on their trial,

and convince them of ignorance in that very matter

touching which Socrates is accused. An incident which

may perhaps . really have occurred in the family of

Euthyphro, a learned Athenian diviner and soothsayer,

furnishes the occasion of the discussion."

In these words Professor Jowett opens his intro-

duction to the dialogue of the Euthyphro, one of the

smaller but not less interesting dialogues which are

concerned with the trial and condemnation of Socrates

on a charge of impiety. To grasp the bearing of the

dialogue, and to realise fully the circumstances of it, it

will be well to glance shortly at the history of Greek

religious thought, at the phenomenon of Socrates and

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

B

2 INTEODDCTIO^.

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

Athenian Conserv_atives.

And first, with regard to the origin and progress of

religious inquiry in Greece, we must look back to the

mythical Greece of Achilles, of Theseus, and of Aga-

memnon, as a country where the king rules, the priests

perform religious offices, and the people obey both, as

a matter of course, and as an obedience to tradition.

The kings and the priests rule because they have found

power placed in their hands, and the people obey because

it has never occurred to them to do otherwisej_^or,_to

question the divine right of kings

—

oir^ 6 4,ui (XTas

irphs Aids elpvarai,^

nor_i.p ..dispute the propriety of religious observances.

They were taught that the man who did his duty to his

country and his country's gods was sure to prosper, that

he would be deolg (j)i\oQ, just as one who trespassed

was Oeolg ^x^poQ- Such was the religious attitude, un-

inquiring and restful.

By far the most important part of religion at this

period was the observance of outward forms—forms

which marked the worshipper as a true brother and

member of the state under whose auspices they were

performed ;just as in the subdivisions of the state—the

fparpiai or gentes—there were solemn sacrifices offered

at stated times when the presence of all heads of houses

—(ppaTEpeg or clansmen—was required. In an early stage

of civilisation such a mode of expressing confraternity

was felt to be necessary, to prevent schism in the state

and guarantee security by vows of mutual defence and

good offices. This junction of the reli^gious and clannish

1 R 1, 239.

INTRODUCTION. 3

sentiment made the former more interesting and the

latter more sacred. And such was religion in its civil

or political aspect. But if we turn to the side of religion

which respected the individual—the subjective side

—

what do we find 1 We find that the belief of which

these outward forms and observances were the symbols,

was—at any rate with respect to the gods—the secondary

and the minor consideration. Belief, actively exercised,

scarcely occui-red to the worshipper of this period ; and,

if it did occur, had little importance attached to it.

Nor was it required as long as this unquestioning,

obedient attitude was preserved towards religion. The

prayers and sacrifices were regularly made ; and, al-

though certain gods might be less respected than others

for their cowardice or lust, still such anthropomorphism

made the religion easier of acceptance as a whole. If

it had occurred to a Greek of this age we are considering

to say, "These gods are nought," he would have been

laughed at, more for his inaptness than his impiety.

" At any rate," the reply would have been, " they are

the gods to whom our fathers prayed, and they were

prosperous upon the earth : why then should not we

follow them? Let well alone." Such a question was

not suited to that age : the mind was not in a stage to

receive such a consideration as the existence or non-

existence of the gods.

But the inherent activity of the Greek intellect soon

began to move from this resting-place, stimulated pro-

bably by contact with the culture and science of Egypt.

The birth of Thales, commonly known as the first Ionic }''

philosopher, or physicist, an Ionian, is placed about

639 B.C. In him we see the beginning of a new stage

of thought, viz. that of scientific inquiry. This inquiry

took at first the direction of physics. Such a man as

B 2

4 INTRODUCTION.

Thales would have looked round upon the universe and

said to himself, *' What and whence is all this 1 " Andinquiries of this kind continued to be made with more

or less assiduity down to the time we are specially con-

sidering and beyond. The question, then arises—" Howdid such inquiries affect popular beliefs and popular

theology?" To answer this question we must ask first—" Who was the embodiment of the old religion ? and what

was the conception of Deity 1 " And we shall find that

the ultimate authority, the supreme being, of religious

contemplation was Zeus, in effect a glorified man, not

very remote from the popular conception of a Hercules

or a Theseus. True, behind Zeas there sometimes

peeped out a still more important authority— Fate,

Dire Necessity ; but practically the religious horizon

was bounded by the conception called Zeus. He was

7rar>)p dvhoojv rt Bewv re : and the Greeks said of them-

selves, 'Ek- Hwg eafjLEv. Now when men began to specu-

late, the authority of Zeus, like the authority of all

other matters of traditional acceptance, came to be

questioned. And other sources of all existence began

to be looked for instead of the god Zeus, the only

quality which was preserved from the conception of a

god being that of unity. So for cloud-compelling Zeus

one physicist substituted water as the origin of all

things, and another matter, a third air ; again we have

a higher ideal of being, and of mind, of number, and of

change. Zevg oarig iror kcTTiv,^ exclaims the chorus of

old A-rgive senators in the Agajiiemnon of ^schylus ;

—

" Zeus whoever he may be," implying an instability of

belief in a personal God that seems marvellously out of

place in Athens the home of gods—an instability ex-

emplified in many other passages in the earliest writers.

1 JEsch. Ag. 160.

INTRODUCTION. 5

If such speculations, on the origin of existence as affect-

wg popular beliefs and traditions, had been confined to

the chamber of the speculator, their result might have

been considerably retarded but hardly suppressed. As

it was, they were not concealed but given to the world.

The men who speculated were generally prominent

characters, being attached to the court and person of

some tyrant or leading politician ; and from such a

position the propagation of their ideas was easy. But

as long as these ideas were entertained and these

inquiries were conducted under the protection and with

the countenance of powerful patrons, the propagation

was but limited. Such inquiries did not touch the bulk

of the citizens, who were not amenable to the philoso-

iphers' influence, but were confined to the court of the

'tyrant or the clique of the minister. They were the

relaxation of the learned, not the gospel for the

k" ignorant. Such was the position occupied b}^ the

earlier philosophers.

Passing on next to that period when despotism was

everywhere making room for democracy, we Mnd philo-

sophy in bad case ; and, in this regard, democracy shows

more tyrannical than tyranny. For what tyranny had

countenanced or encouraged—viz. freedom of speculation

—democracy, in its puristic care of the children of the

state, would not hear of. Let us illustrate this change

of bearing by an example. Anaxagoras, born c. B.C. 500,

was an Ionian, settled at Athens, and the friend of

Pericles. He had elaborated a system of philosophy in

his mind which left him no interest in politics. This

want of political taste was, as we know, a heinous fault

in a Greek state. Even Solon, the equitable lawgiver,

had forbidden citizens to " be of no side " in a political

contest, although Solon knew v\ ell that political contests

6 INTRODUCTION.

frequently were settled only by civil war. In conformity

with these facts Anaxagoras was marked out as a man

worthy of indictment ; and notice what the indictment

was. Not merely that he was guilty of impiety—that

he had enthroned Nowc as Lord and Father of all things

in the stead of Zeus—but that he was guilty of sedition.

He was accused of Medism, i.e. of Persian proclivities,

when, as Maurice remarks, " probably the fact that there

was such an empire as the Persian existing had escap d

him." He was in consequence obliged to fly from

Athens, and Pericles' reputation suffered a temporary

eclipse from supposed complicity with the dangerous

philosopher.

We have, then, in Greek thought at this time the

onward moving and the retarding element. Let us

examine them. The Greek word expressing sedition,

or revolutionary tendencies, is vewrepKr/xog ; to be a

seditious person is Katvi^eiy or vewrepii^eiv,, i.e. a pro-

mulgator of new things. This word, bearing as it

usually does a bad sense, embodies at once the con-

servatism (implied in the condemnatory use of the

word) and a more important trait of the Greek mind,

wnich we may call the Inquisitive, the Radical, or the

Destructive, in whichever light we may regard it. The

person who uses the word reu-TeQiiriJiOQ disapproves of

the recjTspKTriig, who is none the less a fact in Greek

politics and Greek society. This latter trait was really

the stronger, and became ultimately the pervading one

in Greece ; but the conservative element was strong also

and died hard, numbering amongst its defenders such

champions as Aristophanes. In a matter of life and

death—for such was this struggle regarded at any rate

by the Conservatives—it is not to be wondered at if the

Mows were not always well directed, or if they did not

INTRODUCTION. 7

always hit the mark intended. Such a misdirected blow

—to carry on the metaphor—was the prosecution ot

Socrates for impiety by Meletus, Anytus, and Lyco.

These prosecutors were men striking in the dark t^tbejL-

could feel_that Socrates was a prominent and an assail-

able figure, and so they struck, but scarcely knew whyLike Anaxagoras, Socrates was a philosopher ; like him ,

also, Socrates was prosecuted for impiety. But before

showing how this dialogue with Euthyphro springs out

of the story of Socrates' indictment, we must pause to

speak a few words about this unique and soul-stiriing

character, Socrates.

Socratejj son of Sophroniscus, was an Athenian citizen,

born c. B.C. 468. He was of a constitution extraordi-

narily robust, and of an unprepossessing appearance.

He had served with credit in military campaigns at

Potidaea, Delium, and Amphipolis ; and he had taken

part in public trials and in legislation. In the latter

department he had gained a character of strict impar-

tiality with some, and of obstinacy with most of the

Athenians, owing to his rigorous obedience to his prin-

ciple. He was, in one word. /a man ot strong convicti^pi

—that is the keynote to his character ; andperhaps weshall not err in saying that the strength of his con-

victions-was neyer^surpassed by that of any other manT^HSs^a^ibuted this strength of his convictions to a

supernatural, accompanying influence, which he called

his laifiovLov, or spirit. What is conveyed exactly by

this term is hard to say. Plato's account of it is as

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

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

him from taking part in politics, and that it never

.orip^inated action, h" ^- ^nly prevented particular acte.

del aTrorpiTrei irpoTpeTrec de ovTrort. Socrates himself

8 INTRODUCTION.

looked upon it as a direct spiritual deten-ent, to guard

him from wi'ong acts which ignorance or rashness might

suggest, to the temporary subjection of his better judg-

ment. The Christian will see in it a strong similarity

to the voice of conscience. Dr. Riddell's note in his

edition of the Apologia gives a full account of the

passages bearing on the subject, and will be consulted

with advantage. Socrates' psychological history was

given as follows by himself : he had a great desire for

wisdom and knowledge, in the search for which he

never rested. But he found it so difficult of acquire-

ment that he was nearly in despair. For in his search,

although he approached, as was natural, all kinds of

men with reputations for wisdom and for knowledge,

scientific and otherwise, he found that—to use his ownexpression—they all of them knew nothing and yet

thought they did. And this discovery, by the way,

confirmed his belief in the truth of the Delphic oracle,

from which he had learnt mth surprise that be was

himself the wisest man on earth. " For," he concluded,

*'if all these would-be wise men say that they knowand know not, then I, who do not know, but confess

my ignorance, am in this respect wiser than them all."

A negative conclusion, and one eminently characteristic

of Socrates. He then made it the business of his life

in the first place to convict men of their ignorance, and

in the second to supply as much positive knowledge as

could be educed from conversational intercourse between

himself, his followers and friends, and the Athenian

public. He did not arrogate the title and position of

teacher in these conversations, or rather conversaziones ;

he was rather the director, who encouraged the con-

versation and pointed out who was on the right track,

and where error lay. He met every man on equal

INTRODUCTION. 9

ground , presijppngf^rl nn nnpnrinn iTiforTD '^ tion in him-

self, but rather sepiTT^fif^ t-o g^"^^ nth ftrs credit for it, and

eiideavonred^hy a method of conversational argument ,

ECirtSgical as the age permitted, to set in their true light

and reduce to their truest form, any statements that

might be hazarded by the speaker or might appear

in the course of the conversation. A favourite means

of bringing out the ignorance of a dogmatic conversa-

tionist was this affected ignorance of Socrates—his

sipcjveiu, as it was called. By putting forward his

ignorance, he would lead the other speaker on to rash

assertions, the falsity of which could be easily demon-

strated by a rigorous application of logic, thereby

confuting positions which might often have been held

by less aggressive advocates of their soundness. Another

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

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

Rofvrfl.tpf^. -Thft nn awftr is,

" Piftty is doing as I am now

doing, viz. bringing a guilty man to justice." " No

;

that is pious," replies Socrates; "a particular act of

piety, not piety itself." In this word-fencing, which

bears so conspicuous a part in the dialogues of Plato,

Socrates is not always strictly consistent : he is not

above using a little quibbling here and there to convict

a man of false statement, so long as he is convicted.^

And to finish our sketch of Socrates as the dialectician,

we must not omit a pleasant trait ^—his repugnance to

the idea of taking money for his teaching ; nor his

humour;^ nor the unbounded patience with which he

brought out a conclusion or demonstrated an error. It

remains to say a word upon the outcome of Socrates'

practice of conversation in Athens. The immediate

outcome was the death of Socrates. And why ? We^ V. not. ad c. xv. "

c. iii. ^ ch, L

10 INTRODUCTION.

have seen the age of inquiry succeeding the age of belief

and repose. We hear Athenian vewTepli^ovTeQ asking of

everything—" Why is this so 1 What authority have

we for this statement, that institution 1 " Socrates lived

in the very melee of such an age. Since the philosophers

and poets had first started the ball of inquiry, it had

been rolling with ever-increasing velocity, shaking and

overturning everything that could not offer a firm re-

sistance. Inquiry is a noble right of mankind, but,

like all rights, is liable to perversion. Such perversion

follows when the inquirers are unscrupulous, depraved,

or ignorant. Socrates represents the enlightened in-

quirer ; he was taken for the depraved one. Of this

latter type specimens abounded, who were guilty of the

moral iconoclasm, the excesses, the perversions of youth,

the stupid insubordination to constituted authority, of

which Socrates and his friends were accused, and for

which Socrates paid the penalty of death. To conclude :

we might not inaptly term the period of Socrates' accu-

sation and death the Athenian Revolution ; for in the

mental history of mankind ib was the culmination of

the greatest movement the world has ever seen. Atthat time philosophy, literature, psychology, and

science were receiving a direction and an influence

the effect of which has by no means yet ceased to be

felt.

Whatever doubts may have been thrown on the

authenticity of the Euthyphro as a genuine Platonic

dialogue can hardly fail to be dispelled on its perusal.

In its masterly delineation of character, its perspicacity

of style, its grasp of dialectic, and its elucidation of

truth by the confutation of error, it is worthy of a place

INTRODUCTION. 11

by the side of the best of Plato's dialogues, and altliough

one of the shortest, it is one of the most typical. Jlere

are the Socratic logic, the Socratic elpajveld, the protest

against the popular theology, the conception of unity in

pluraUty, the antagonism against spurious knowledge,

and the " conclusion where nothing is concluded "—all

embraced in a short conversation of a few pages. The

dialogue arises out of the prosecution of Socrates on a

charge of impiety by Meletus, Anytus, and Lyco. In

the words of Professor Jowett, quoted above, Plato

would li^ft ^^ ^Tj ^^'^ Tpnvlrl fnr iTy^pjpt.y before the

world proceeds to try Socrates. And Plato takes, as

a representative of the world, the Athenian world^ that

I s, gi man, Jjliutbypliro . His character is best unfolded

by the dialogue itself. He is what we might term a

religionist—a man of forms and ceremonies, of an

antiquated and outrageous theology, and of incurable

prejudice. Plato introduces him to us as a prosecutor

in a suit of painful grotesqueness—the prosecution of

his own father for murder.

To explain this apparently outrageous conception, wemust suggefet that Plato has taken Euthyphro as a type

of the Athenians themselves^ and is attemptin g- to put

before the Athenians their own inconsistency, and has

donn^ for the nonce the comic mask ot Aristophanes.

Just as, in the comedy jof The Clouds, Aristophanes had

represented a son beating his father as a result of

sophistic teaching, so here Plato would jemind^ the

Athenia^n^ that their own theology and legislation can

be, and_is^htQiight- to afTub^ta'^ilty and a~caricartare in

le hands of jtsbi^pjbeda-C.d unthinking professors.

"Socrates in this dialogue says, in effect :" You perse-

cute me for impiety, so be it ; but are you free from

\

12 INTRODUCTION.

the charge of impiety yourselves, Athenians ? The tales,

the immoral and blasphemous tales, which make up a

large part of your religion, so called, are impiety, not

my teaching, which would drive such abominations out

of religion, and which you call radical, unconstitutional,

and corrupting."

In Eufchyphro then we have a picture of the conserva-

tive Athenian who is perfectly satisfied with his own

religion, no matter into what glaring absurdities it maylead him. Now to see in what manner Socrates en-

counters this incarnation of bigotry and into what

questions he attempts to lead the mind of the bigot.

The main idea running through the Euthyphro would

seem to be of this tenor. To definepiety is impossible;

we cannot say "wTTaT^ }^'S\y^ b^"^ "^ft^^^ act it : and

therefore let every man try to be pious and serve God,

\ and not l^iy down the law about piety - Euthyphro, on

the contrary, is quite ready to define piety or anj^thing

else with which religion is concerned, and Socrates, in

his usual way, humours him and requests a definition.

But the definition given is soon shown to be inadequate,

and another is requested, and a third. In the first,

Euthyphro says, " Piety is doing what I am now doing.''

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

the gods." Thirdly, " Piety is attention to the gods."

And when for the third time he is shown to have given

an inadequate rule of piety, he does not take his failure

to heart ; he does not say, " I confess I know nothing cer-

tain about piety;pray teach me." N"o ! he is_content_bo_

leave certain knowledge alone, and go on itL-^is-Xtjaai.

pretentious andTsu^ertickl^creed. He goes his way into

*htJ law coufFtocontest against his own father the law

as he reads it, and Socrates goes hi& ; not however to

INTRODUCTION. 13

contest in a law court, but to search the wide world for

an answer to his unceasing inquiry, " What is Kight 1

Is there a man on earth who can tell me ? '

' until the

Athenians weary of this questioner who is a reproach

to their city and their creed, silencing his eloquent and

earnest converse in the tomb.

ANALYSIS.

Eu. What has brought you to the law court, Socrates ?

Soc. An impeachment of corrupting the youth,

Euthyphro, preferred by one Meletus, a clever lad ; he

is reforming the state, and begins by reforming me. Hesays I make new gods.

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

have to say on that subject ; they laugh.

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

hear as well. Well, and what is your suit 1

Eu. I am prosecuting my father for murder.

Soc. Good heavens ! What a theologian, if you can

do that without fear of heaven's vengeance !

Eu. My dear Socrates, in a case of right and wrong,

relationship has no place. My father killed a hired

servant (a mui'derer himself) by wilfully neglecting him

in chains.

Soc. Then if you are so certain that you are right, be

my champion and be my reference ; when they prosecute

me, I will say. Here is Euthyphro, he knows that I amnot wrong ; fight out the question with him. Nowtell me what is holiness and unholiness.

Eu. That which I am now doing in my prosecution,

Socrates, is holy, just as Zeus acted towards Cronus, and

Cronus towards Ouranus.

ANALYSIS. 15

Soc. Why ! do you believe all that 1 Do you think

the gods fought and quarrelled as people say ?

Uu. Certainly I do.

Soc. Really. But you didn't tell me what holiness

is—you said, " This particular thing is holy." Nowthat doesn't tell me what holiness is. What is the

general definition of holiness ?

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

and vice versd.

Soc. Stay ! You said that the gods disputed, did you

not 1 Then how are we to know, if they dispute, what

is holy and what is unholy, for they will have different

opinions 1 And it is not on minor questions, just as if

you and I were to differ on a question of dates, but on

the most important questions of faith and morals that

they will differ,

£u. They could never differ about justice being done,

for instance.

Soc. No more do men ; they are all anxious for justice

to be done. The difficulty is what is the right 1 what is

justice ? When they are agreed on that, men and gods,

they will do it, and not before. So you have not given

me a rule for finding holiness. Shall we say what all

the gods love is holy, and what they 'all detest, unholy t

Uu. Yes.

Soc. Is the holy loved by the gods because holy, or

holy because loved by the gods 1

Eu. I don't follow.

Soc. Try in this way : everything borne, led, seen^

become, loved, implies something that bears, leads, see%

makes, loves. And this something is prior to the other.

Therefore, "the gods love," is a prior notion to "loved

by the gods." Therefore also the gods do not love

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

16 ANALYSIS.

some other reason. And this other reason will imply a

notion prior to the gods loving, just as the gods loving

is prior to the notion god-beloved.

Then if you grant that the gods love holiness because

it is holy, we shall have these three notions in order of

priority and extension :

—

(1) Holiness.

(2) The gods loving.

(3) God-beloved.

From these we will draw our deductions. And I amproviDg that holiness is not merely the same as god-

beloved, as you say. For,

(1) If holiness and god-beloved were the same.

Then holiness would be a posterior notion to the gods

loving;

But holiness is a prior notion to the gods loving.

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

(2) If the god-beloved and holiness were the same,

Then the god-beloved would be a prior notion to gods

loving

;

But the god-beloved has been proved to be a posterior

notion to gods loving,

Therefore it is not the same with holiness.

So that you have not defined me holiness even now.

Eu. You are a Daedalus;you make the argument act

like a moving creature,

Soc, No, it is you; but let us go on. Justice and

holiness are not the same thing, are they 1 All holiness

is just ; but it does not follow that all justice is holy.

Just as it is true that all reverence implies fear ; but

not true that all fear implies reverence.

Cannot we then get a definition of holiness, by seeing

what part of justice it is.

ANALYSIS. 17

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

to the gods.

Soc. Attends to them ] As men attend to dogs and

horses, &c., to make them better and finer. But how

do we make the gods better and finer; or help them to

do great deeds, a:s~the physicians' art helps them to cure

sick people %

Eu. I don't know. If you do your duty in the wayof sacrifices and prayers, you will be prosperous and you

will be holy.

Soc. Oh ! I see ; holiness is the science of giving and

taking with the gods, a sort of business 1

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

glory.

Soc. Things that please them, in fact.

Eu. Certainly.

Soc. Ah ! but we proved that holiness was not that

which pleased the gods, the god-beloved, in fact.

Eu. Daedalus again;you have brought it round once

more. I must be off. Good morning.

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

nAATONOS EYBY^PON.

CAP. I.

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

KvKetw KajakLTTcov bLaTpi,l3a<i evddbe vvv hiaTpLl^eL^ 2

Trept Tr]V tov paaCkew^; arodv ; ov <ydp irov kol ooL

76 hl.icr] Ti<; ovaa TL'7;^ai^et Trpo? rou BaaiXia wairep

ifiou

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

avri^v KokovaLv, aXkd <ypa(p7]V.

veuiTepov. Stallbaiim finds tliis

use of the comparative, i.e.,

newer than Ave already have,"novo novius," especially natu-

ral to the Athenians, who werealways telling or hearing somenew thing. But forms like*

' ssepius " will illustrate it

better.

eV AvKsicp . . . sc. yvfivaa-iai.

The colonnades of the gymnasiawere the resort of philosophers.

This gymnasium was so called

from the neighbouring templeof Apollo Lyceus.

Siarpi^ds. This word seems to

combine the meanings of hauntsand pursuits. The latter is

preferable.

^aaiKeus crrodv. The (TTod is

that of Zeus Eleutherius ; the^aai\evs is that archon whoseduties were religious, who pre-

sided over prosecutions for im-piety or murder. CompareTheaetetus ad fin., vvu fiif otv

aTravTrireov jxoi ets ti)u tov jSacri-

Aews arodu eVl ri^u MeXfiTouypacprjv i'jv fxe yeypuTnat. (TheLyceum and Eleutherium wereat opposite points of thecity.)

Kol aoi ye . . . oZaa rvyxdvei." You have not, I sux^pose, as

icell as I . .."

01) . . . Si'/CTj;/ . . . dAA.d ypaipi^v.

ypa^-q is used o*ly of a jjublic

prosecution, under which headfell those tried by the ^aaiKevs :

SifCTj is the general term. Its

first sense (which we find in thenext sentence) is

'

' bill of accu-sation," lodged with the magis-trate. Thus yeypojTTai, "hashad a bill entered," middlevoice.

c 2

:o DAATIINGS

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

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

erepov;

B Eil. Ol* yap ovv.

ET0. \XKa o-e aWo^;

211. Ylavv ye.

ET0. Ti? ouTO?;

212. OvS* auTo? Trafu n ytypcocrKO), w ^v6v(f)poi^,

Tov dvBpa' veo? 7ap T19 /-toi <f>aiv6TaL Kal dyvco<i'

ouofxa^ovaL jievroi avrov, co? eycppbai, M.e\7]Tov. eari

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

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

ypvTTOV he.

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

ypa(j)i]V ere yiypaiTTac

;

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

B. ov yap, &:c. "For I will

not suspect you of bringing anaction against any one." Lit.,

" For I will not think ^Aa^ badly

of you (as might be vulgarly

said) that you are accusing

another.

"

ovv. If there is any logical

sequence in the use of this par-^

tide, we must understand somesuch ellipse as,

'

' You know mewell, and 5^ cannot suspect meof that," i.e. "of course not."

Notice that Trdw ri is gene-

rally found with a negative.

dyvus, passive, "obscure."

fxivToi, adversative i^article.

*^ But his name . .."

ecTTt Se rhv hriixou, called byJ elf (579, 4) the adverbial accu-

sative, because it limits or de-

fines the verbal notion of being.

C'f. Her. 6, 83, KAeaj/Spos yivos

6w/' ^tyoAeus air 'Ap/faSiTjs,

ei Tiva v(2 ex^^s. " If you re-

member." Thus Socrates in theliepublic (490 A), w^hen re-

capitulating, says 77767x0 5e, dvSi exeis, dATj'^eia.

oiov rex., i.e. toiovtov os iari

TeravdOpi.^, cf. Thuc. 7, 21, Trpos

avSpas To\/j.ripoi)S, o'lovs Kal

'AOrjvaiovs, and Soph. Trach. 443,TToJs S' ov -x^arepas (sc. apx^Oo'iasy' i/xov. It is a species ofthecommon attraction of the relative

to the case of the antecedent.

Terav^T. with long straight

hair. ov -navv evy. implyingyouth.

iiriypvTTOV. Cf. 474 Eep. C,TOV Se rh ypuTroi/ ^aaiAiKSu (pare

iluai.

T]VTtpa, &c. Through this

statement of Socrates runs a

vein of that quiet but suggestive

and biting irony in which hois unequalled. This is not

ETOT<l>PflN. 21

veov ovra togovtov Trfjay/ma iyvcofcevat ov (pavXov

iariv. eKelvo'^ J^Ri <^? (/^'^crii', olde, nva ipoirov oi

veoi hLa<^9eLpovTaL KaX TtVe9 ol BiacpOeipovTe^; avTov<;.

Kol KLvhvvevei. ao(j)6<i rt? eluac koX ttjv 6fjbr}v afxaOlav

KaTiBcbv w? ^La(p6elpovTO<^ tou? r}\tKi(OTa<i avrov,

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

Tr]v TToXiv. Kol cf)aiverat puob rcbv irdXiTLKOiV pi6vo<^

apx^o-Oac 6pdcb<;' 6p0a)<; yap eVrt tcjv vicov irpoyrov J)

eiTLiJieki-idrjvai, ottoj^ eaovrav 6 tl apLarot, coairep

yecopybv ayadov rwv vioyv (pujcov etVo? irpoijov iiri-

luL€\7]drjvdc, fiera Se tovto Kal to)v aXKwV kol Si]

Kal ^le\r}TO<; ia(o<i irpSyrov /juev rj/jid^ eKtcaOaipei, tov<;

Tcbv vecov Ta<^ ^\d(TTa<i hLa(j)9eipovTa<^, w? (prjatV

eireiTa jjueja tovto hrjXov, oti tcov Trpea/Surepcov

dpwuela, \vliich was a dialectical

process.

C. TO .'. . iyvwKeuai. These

words form the subject of thesentence: "A young man de-

termining ujjou such an im^jor-

tant step." But translate, " It

is no mean enterprise for a youngman," &c.

Sia(l)9. This corj-upting in-

fluence must usually be takenof the moral side of a man'snature, though it trenches some-times on the intellectual.

us dia(pd. Understand ifioO

from i/jLTji^.

Tvphs T7?j' fx'nrepa. So Thrasy-machus, in the Republic, whenhe is angered with Socrates for

worsting him in argument, says," Have you a nurse, Socrates ?

"

EtVe iJLoi, €(pr], S> ^wKpares, tItQ-t]

cot i<XTiv ;

koXltlkwv. Jowett, " ourpol^calmen." Stallb. and Mat-thiae, "politics." The latter

seems preferable, Avhich will

then depend on apxeadai.

D. opOoos yap . . . SupplyTToKiTiKoiv apx^o'&oi.i, "For the

right way to begin .... is

to . . "

sirifjieXrjdrjvai. The middlehere should be brought out ; its

force, "apply one's self to," e. (7.

eaovTai. Notice this realistic

future (instead of an ordinary

conjunctive) pointing to the cer-

tain result of a proper training.

et/coj, sc. ecTTL.

Kal Srj Kal M4\r}Tos. " AVell

then, Meletus also," sc. in his

moral and political husbandry :

the particles mark the transition

from the simile to the reality.

i'o'CDS. Here again the sar-

casm peeps out^ " no doubt."rds ^Aaa-ras. Keeping up

the metaphor, "these youngsprigs."

iKKad. This word, from the

special sense of cleansing, hascome to be applied to any re-

moval of superfluous or objec-

tionable matter, and is used of

flnishing a statue, ridding a land

22 nAATflNOE

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

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

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

CAP. II.

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

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

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

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

Sia(p6eLp6iv Tou? v€ov<i;

B 2f2. "AroTTa,' cv'^Oav/JLuaLe, 0}<i ovtco 7' uKOvaai.

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

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

yjraTO rovrtov avrcov eveKa, c5? (^rjcriv.

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

of pests, clearing an account,

washing the interior of a corpse

for preservation.

TO iWos. Implying a reference

to the particular case in hand :

'' thr, natural result," opposed

to ^Ik6s, "likely."

aTexvois, "without art," i.e.

" simply " or " plainly." Withthis adverb join dcp' earias. For

the expression, compare Ar.

Vesp. 846—aW' 'Iva

rivd.

ri Koi TT. " Quid tandem faci-

lentem," Stallb. The particle icai

adds a notion of disbelief in the

idea expressed by the w'ord it

jirecedes. In every explanation

of a Greek particle, it must be

remembered that the voice and

gesture accompanying it ])ro-

bably told much more than the

word itself, which was often a

mere peg on which they hung.

B, aroira . . . aKovaai. Thesense is clear: "A monstroits

charge, according to the accountwe have of it." A similar

phrase is ws eiros etVerv, "usingthis expression ; " and in tlie

Philebus, 12 C, we have this

phrase with the omission of cby,

eari yap, aKoveiv fj-ev ovtws, utt-

Xccs 'kv Ti. It is called by Mat-thiae the absolute infinitive.

eav/j-daie, my fine fellow : lit.,

" wonderful," " admirable."

TTOL-qT-qu, a side thrust at the

poetaster Meletus,

rovT(jov air. eV. "On these

two counts."

maveauw, "I hear" (collo-

quially), " I understand." Forthe Sai/xoyiov, v. Introduction,

p. 7.

ETeT4>Pi2N, 23

haiixovLOV ^y<i cravroj i/cdaroTe 'ylyveadaL. w? ovv

fcaivoro/jLovvTos crov irepl ra dela 'ye^^/paiTTaL ravrr/v

ryv <ypa^r}V, kol w*? Sia^aXcov Srj ep')(eTai eh to Bl-

Kaarijpiov, elSo)^ on evStu^oXa rd TOiavra Trpo?

Toi)? TToWou?. Kal i/JLov yap roi, orav tl Xeyco ev ry

eKfcXrjaLa irepl nrdv Oelcov, TrpoXeyaJV avTol<^ rd fieX-

Xovra, KarayeXcoaiv a;? fxaivo/xevov KatToc ovSev o

Ti ovK d\T]6c<i etpTjfca wv irpoelTrov dXX! '6/jl(i)<; (f)6o-

VDvacv r]ixZv irdab tol^ tolovtol'^. d\X ovBev avrcov

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

eKoxTTore, " on each occasion."

Thus we find it put in the samest'uteuce with de/, Ar. Nub.,

1279—

irorepa po/xi^eis Kaivhv det tov

Aiaiieiv vdwp kKdcrror, t] . . . {i.e.

" every time he does rain.")

This rendering agrees with the

intermittent and unoriginative

character of the Sai^ioViov.

KaivorQjxovvros. The idea in-

volved in this word is that of

cutting into something afresh.

Observe the vowel variation of

this and other roots in different

combinations. Thus

—

Verb xjtcs.—ei, e, or o : ri^ivu,

^dWu, ffTTiipco.

Verb aor.—o : iraiiov, efiaKov,

effTrapou.

Verb comjy. — : Kati/OTO/iew,

5ld^u\0S, O/MOffTTOpOS.

In translating, make two sen-

tences of the passage : thus

Jowett, "He thinks you are aneologian ; and he is going to

have you uj) before the court for

this."

ws Sio8a\ . . . epxerat, "Heseems to be going to play thepart of a traducer.

"

C. wv Trpoe^TToi/. A commonattraction of the relative to thecase of the antecedent. Of.

Thuc."J,

21, ixywy airh tuv tto-

A-ewj/ wv iireiae (jrparidv.

aKXd . . . oAAd. The first is

adversative of the clause kuitoi

. . ., the second of both clauses

preceding taken together, andmight be translated, " VVell

!

we mustn't pay heed . .."

dfjLocre Uvai. Latin : cominuspuguare, " come to close quar-ters." Cf. Thuc. 2, 62, oixoa^

Uvai TOts ix^poh, and Ar. Eccl.

863, ^aSiareov ofxocr' ioai, andDem. JJionysod. 12 35, 14, uskwpa 'i][j.as pfiocre iropevo/jLet/ovs,

" When he saw us going straight

at him, ready to prosecute," i.e.

24 DAATIINOS

CAP. III.

212. 'X2 (piXe Ev9u.cf)pov, dWa to [lev Karwyekaa'

Orjvau Laco<; ovSev Trpdyaa. 'A6r)vaiOL<; yap rot, w?

ip^ol Bo/cel, ov a<f>6Spa jieXeL, av 7Lva heuvov olcavrat

D eli/aii fir] fievroc BiBaaKaXiKhv rrj^^ avTOv (TO<^ia<^' ov

8' av Kal aXXov^ OLCOvrai iroielv roiovrov^, Ou/xovvTat,

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

ET0. Tovrov ovv irepi ottq}? Trore Trpo? e'/xe

€)(0V3-iv, ov irdvv eTnOvybC) ireipaOfjvaL.

2^. "1(70)9 jdp crv fxev BofC6L<i crrrdvLov creavrov

7Tap6)(^€LV Kal hihd<TK€LV ovK iOeXeiv ryv creavTov ao-

cjilav iyo) Be (po^ovfiat, fii] viro <j)LXavOpco7rLa<^ Boku)

\'(Tus ovoev irp. So Gorg. 447?B, ovSeu vpayfxa, Si '2,ct)KpaTes, iywyap Koi Idao/xai.

SeivSu. This word expresses a

quality on which the Atheniansprided themselves, viz. that of

skill and daring combined. Cf.

the description of the chariot-

race in Electra, Soph., 731, yvovs5' OLi| 'AOrjvuv Seivhs Tjuioarpocpos,

"And the daring charioteer

from Athens seeing it . .."

Compare the whole description of

Athenian aggression and daring

in Thucydides, i, 68, seqq.

J),fj.1]

jxivTOL SidacK, " Pro-

vided that he be not anxious to

impart his knowledge, learn-

ing." jx-f] introduces a supposi-

tion, not a fact.

TTOielu, SC.TOIOVTOU. " But If

they think any man of this kindis making others like himself."

elr' odv (pOovcf}. Cf. Pericles'

criticism of Athenian audiences,

Thuc. 2, 35, ore yap ^vveiSws Kal

evvovs aKpoaT7)S Tax' ^^ ''"' ^vhe-

ecTTepcos irphs a ^ovXerai re Kal

iiricrraTai vojxia^i^ 5r]Kova6ai, oTe

aireipos ianv a Kal TrKeova^ecrQai,

Sia (pdovou ei ri virhp rrjv eavrov

(pvcnv aKovoL.

ou5' av . . . Ov/xovvTai. Omissionof the demonstrative object after

dv/xoduTaL. AVe should expect iau

heriva oXwvrai

.

. toutoj Qvjxovvrai.

The construction is due to thesynthetic tendency which avoids

a demonstrative where the sense

can be preserved in a continuousrelative clause.

cbs ah Xeyeis. Here we notice

Socrates guarding against a con-

clusion that is open to question.

He never takes anything for

granted that admits of question

or of further substantiation.

(TTrduiov aeavT. Troielu. Jowettparaphrases, "You are select

in your acquaintance." Lit.,

" make yourself rare," or " diffi-

cult of access."

virh <piX. Explanatory, gives

the reason. Lat, quae mea est

comitas : it does not strike the

Athenians so ; it is ^mt in paren-

thetically so by Socrates to showwhy he teaches.

ET0T<i)PX2X. 25

a^TOt? o Tt irep e;^a> exK6)(^ujjbei'Co<; iravrl av^pl \ejecv,

ov fjLovov dvev fjnaOov, dXXa kol 7rpo<TTidel<; dv '^Sico^,

el rL<^ ixov eOeXoL aKOveiv. el fxev ovv, o pvv Si] eXeyov,

/jLeWoih fjiou KarayeXav, coairep av(j)fj^

aavrou, E

ovhev av etrj dr)Be<; Traii^ouTa^ ical ysXayvTW^ ev r(Z

8LKaaT7)pLO) hiayayelv, el 8e crTrovBucrovraL, tout' tjSt)

orrr) d7To/3t]creTat, dhrfKov TrXrjV v/xlv tol^ fjidvTeaiv.

ET0. 'ATOC cao)^ ovBev eaTat, c5 '2coKpaTe';, Trpd-

yixa, LWd (TV re KaTa vovu dyoiviel ti-jv Slktjv, ol/Mai

Se Kal ifjie tj)v e/juijv.

CAP lY.

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

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

hoKii} avTols, "I am known/'" I have the reputation."

OLvev fxiadov. This was one of

the great differeuces betweenSocrates and the ordinary so-

phist, Cf. Kep. 337, D., whereTlirasyniachus says they cannotexpect him to expound liis viewsfor nothing. dAAo irphs t^ fxade7u

Koi airoTLcrou apyvptou.

aWa /cat. Here we pass into

the sphere of the potential : the

l)otential particle 'dv is employed,and the verb historic conjunc-tive. Expanded, "etrts id€\oi

aKoveiv, fxiadov '^^pocTTLOeiri au,'^

Otlier neuter verbs of the kindare, K^pdaiveiv, to gain

;|u^/3aA-

KecrQai, to contribute, &c., Stallb.

ov^hv av eirj. Notice Socrates'

lofty indifference to humanweakness, if he can only obtainany sort of hearing for his

gospel.

E. OTTT} aTTo^Srja-eTat. Quo sci-

licet modo eventurum sit.

65r]\ov, &c. Socrates seemshere to betray an expectationthat the movement bodes nogood to him ; veiling it in theUsual Greek fasliion with a

euphemistic obscurity of ex-

pression.

(p. avTr]v.'

' Are you being pro-

secuted in your suit ?" Ace. of

respect or further limitation.

Cf, Ar. Eq., 617, ttws rh irpayiuC

dycovicrco ; and i)em. 653, '25,

ypa.(p7]v dyctiviC^adat. To be en-

gaged in a matter, a ti'ial. Sohere, "Are you defendant orprosecutor in your suit ? " Or,

to explain it thus :—In such anexpression the ace. will be foundto be the case in which the sub-stantive ordinarily occurs inkindred expressions : e.g., diK-nv

or ypa(p'f]v, ypdcpeaOai, &c. Andit may then be transferred byanalogy to intransitive verbssuch as diwKca, (pevyco.

26 DAATilNOS

ET0. Aco)Kco.

212.- TiVa;

4 ET0. '^Ov SicoKcov av Sokm fxalveaOai.

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

ET0. YloWov je ^el irereadai, o? je rvyxf^^^i-

obv €v /jbdXa ITpeaPv77)<^.

212. Ti9 ovTo<i;

ET0. 'O eyLto? irarrip.

212. 'O cro?, w (BeXTtare;

ET0. flavy Atev oui/.

212. "E<7Tt 8e Tt TO eyKXrjfjLa kol tlvo^ rj Blkt) ;

ET0. <l>6vou, w ^coKpaT6<;

;

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

VTTO Twv TToWooi/ 0777] TTOTC 6pdco<; e%6fc. ou jap

J)oljiai ye rod eirirvj^ovro'^ elvai 6p6ai<; avro irpa^ai,

aXka TToppco irov i^oi] aocpla^; iXavvovTO^.

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

hv SiwKwv. Notice again this otttj Trore opOws ex^t, "what is

synthetic construction. right." Lit., tvJiere the case

veroixeuov, A double sense is stands right on any occasion

here intended. For the word (TroTe). So ovtws exei, KaKoJs

means besides "flying" (the or- ^x^i, &c., &c.

dinary sense), to move swiftly. rod iirirvxovTos. Cf. Rep.

Cf. ddoQajxiu Xiyeiu eVi twv 352, C, oh yap rrepl tov iiTiTv-

Taxeoos rpex^VTWv, otl irerovTaL; x^^tos 6 Xoyos, aWct irepl tov

and Rej), 567,0., ttoAAoI ^loucri ovriva rpoirov XPV Cv^- "TheTrerS/jLevoi, said of people gather- question does not treat of a

ing quickly towards an object, chance subject." So here, "aTToWov, gen. privative, ace. to chance person," " any one."

Jelf. Matthiae explains it as a B. <ro(pias. For tliis genitive,

genitive of. distance from, appli- cf. Lysides, 204, D., iroppca ^Stj

cable strictly to the first mean- e? iropevSixevos rov eparos ; anding of the verb, but transferred Ar. Kan. 35

—

to its secondary sense. Jowett, koI yap iyyvs ttjs 6vpas "HStj

" Nay, he is not very volatile at ^aSlCccv d/xi.

his time of life." fxevroi. If we are to find anyTj Tvov. " Asseverationeni ^ adversative force in this particle

cum dubitatione ttou signifi- here, we must suppose such an

cant," Stallb. "Certainly," or ellipse as, '^ But {of course I" surely, I should tldnk,'" sec) they must certainly be."

ET0Tc|>PaN. 27

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

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

dWoTpiOV iire^yetaOa (j)6vov avrw.

ET0. TeXolov, w ^c6KpaTe<;, ore oUl tl StacjiepeLV

6LT6 aXXoTpto? el're olk6lo<; 6 reOveo)^, aXX ov tovto

fjLOVOV Belv (j}v\dTT€iv, el're eV Blktj eicTeivev 6 KT€ipa<;

e'/re /lit}, Kal el jxev iv Blkt), eav, el he fiy, eTre^ihai, (J

edv irep 6 KTeLva<^ avvecrTi6<; aoL Kal ofMOTpdiret^o^;fj.

laov <ydp to fjuiaafia yiyveTai, edv ^vvy<i rw tolovtm

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

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

Twj/ oIk€iwv ris. For Socrates

would not suppose Euthyphrocapable of pushing such anaccusation agaiust his father

unless the plea of family satis-

faction at least could be urged.

redvews. This participle is

formed analogically from a syn-

copated form of the perfect. Sowe iiiid kcTTa/xev, Tedvarov, red-

re\o7ou, &c. This sentence

requires careful analysis. Thewords aW' ov tovto, seqq., give

Eutliyphro^s view of what ought

to be done in the case of a murder,he having dismissed Socrates'

suggestion in the words -y^Kdlov

. . . Tfdveu)s. But we mustnotice that ov refers to Socrates'

mistaken view of the case, anddoes not belong to SeTv <pv\a.T-

TEiv. Leaving it out, we mightparaphrase, "Whilst the true

course is to notice," &c. Forthe legal question, v. fin. Note.

idu irep . . . ^vveffTLOS . . . Therevolting idea of a son proceedingagainst a lather for such a crimewdl appear less repulsive, thoughhardly less dreadftil, if we call to

mind the intense belief of the

Greeks in an actual Nemesis or

"providence of retribution."

The extreme and typical instance

of this is the murder of Clytem-naestra by her son Orestes, which,

it will be remembered, wassolemnly justified by the testi-

mony of a goddess. Aesch. £um.Stallbaum adds another motivefor the proceeding, viz., the

fear of being implicated in the

crime ; a view which he fortifies

with an apt quotation from Hor.

3, i. II, Od. :—

" Vetabo qui Cereris sacrumYolgarit arcana, sub isdeni

Sit trabibus fragilemve

mectimSolvat phaselon. Ssepe Diegpiter

Negiectus incesto addidit inte-

grum."

^aov. Sc. to yoti as to him.C. acpoaiols. Conjunctive^;mH.

notice.

TreAciTTjs. These were attached

to the soil, not actual slaves,

but received a sixth of the

produce they raised for their

hirers. Hence called eKT-n/xopoi,

ipyo\d^oi, 07]Tes, villeins or

serfs.

28 nAATflXOS

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

Trap Tj/jily. 7rapoLV't]cra<i ovv Kai opytaOel'; rcov olk€-

royv rivX rcov rj/jLerepcou aTroacpaTrec avTOV. 6 ovv

Trarrjp ^vvhi]aa<i tou? 7r6^a<i koI Ta<i ')(eTpa^ avrov,

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

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

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

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

aiToOdvoi' OTTep ovv ical erradev. viro yap Xtfjiov Kal

piyov<i Kal rcov Seafioov diroOvrjaKei irplv rov dyyeXov

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

dyavaKrel o re irar^ip Kal ol olWol olKetoi, on eyco

virep rov avSpocpovov rci irarpl (povov eTre^ep^ofiat,

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

ev Na^w. Such an occupation

(of a conquered territory) wascalled a K\7]povxi-a,andth.e holder

KXripoiixos, or yewfj,opos. Forthe account of this colonisation,

V. Thuc. I, 98, compared with

Plut. Pericl. ii.

mKerwv. These were the re-

gular bought slaves, domestics.

D. 6|7j77}Tou. Used of anexpounder of oracles in Herodo-tus. At Athens their duties

were monopolised bytheEumol-pidae, the guardians of tra-

ditional, unwritten law or

usage ; their nearest counterpart

were the jurists of Eome, cf.

Dem. Euerg. 1160, ^\Qov ws

rovs i^7]yT]Tas 'Lva etSeiTjj/ on[xe xph TTOLelv irepl rovrcov.

wKiywpei. The latter part of

this word is said to be akin to

Lat. cura. Gk. ovpos, a guard,

cf. "ApKTOvpos, vereor, ward,

ware, guard. We can certainly

trace other words through ex-

actly the same changes, e.g. :—

Gk.

ETOTcpPiiN. 29

fiaXiaj aTTeK.T€Lvev, dvcpoipovou ye 6vto<; tov 0.770-

Oavcvro<;, ov Belv (ppovTi^eiv virep tov tolovtov dvo- Eaiov yap elvau to vlov Trarpl cpovov iire^ieuaL' KaKco<?

etSore?, w 'EooKpare';, rb Oelov oj? e;^et tov oaiov re

irepi Kol TOV dvoalov.

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

dKpil3a)<i oUb eTTLaTaaOai irepl TOiv deloiv, oirrj 6')(eL,

Kal Twv 6alo)v re Kal avaalwv, (oaT6 tovtwv ovtco

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

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

TTpdTTWV;

ET0. OvBevydp dv jjlov 6(pe\o<; eiT], co 2cvKpaT€<;, 5

ovSi Tft) dv Sia(j)6pOL Eidvcj)po)V tcov iroWayv dv6pco-

TTcov, el fir) Ta ToiaiiTa irdvTa dKpi[3(h<: elheiriv.

so they say, nor, even if he had,

should one give thought to a

murderous wretch like the de-

ceased." The second ovre beginsan entirely fresh sentence, al-

though corresponding logically

to the first oiJre, which stands

before a subordinate clause ; andso we should expect anotherdependent sentence after the

second ovTe to this effect : '^Nor,

even if he had, properly liable

to punishment for murderingsuch a wretch as this." ov be-

fore ^€iv is merely intensitive

according to the common prac-

tice of using more negatives to

emphasize denial.

E. Tvphs Aios, "before," i.e.

"by Zeus."uia-Te, &c. Notice the se-

quence;

—

oUi iiria-Taadai. . . Soare

oi) ^o)36t . . . oiroos fxrj . . . Tvy-

av, "in your turn\" i.e. becommitting impiety yourself

whilst accusing your father of

impiety.

OvSeu yap. Elliptical. "No!For then ..." The phrase

means, '

' 1 should be good for

nothing," cf. Laws, 856 C, ttus

Se avr]p, ov Kal a/j-iKphv u(pe\osy

ivSeiKvvTco Tals apx^^s. Thepretence of astonishment on the

part of Socrates in the formersentence is meant to draw out

from Euthyphro this unqualified

assumption of theological om-niscience. It is then assumedas a basis for a string of de-

ductions, inevitably ending in

the conclusion, "which is ab-

surd," just as Euclid starts withhis impossible assumption in a

reductio ad ahsurdum. For the

use of the proper name instead

of iya, cf. Virg. Aen. i. 48,'

' et

quisquam numen Junonis adoret

praeterea ? " where Juno herself

is the speaker.

so nAAT12N02

CAP. V.

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

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

'Trpb'i MeXrjTov avra ravra irpoKaXelaOai avrov

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

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

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

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

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

13 ao:j)Ov elvat jd Toiavra kol 6p6(x)<i vo/jLC^€lv, Kal e/jue

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

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

ScacjiOeLpovTLi e/jLe re Kal tov avrov irarepa, e/jue fiev

BiudaKovTC, eKeZvov he vovOerovvrl re Kal KoXdfyvn'

'^Ap ovv, nonne ? But ace. to

Hermann it is a milder, less

positive, interrogation than ap'

ovv oh.

irpoKoKeiffQai. Like manyverbs in Greek and Latin with

two accusatives. Others are

ipuTciu, alr^lv, SiSdcTKdV, evvvuai,

acpaipuv ; and to take another

example of this verb, airep koI

rh irpoTepou ^Stj irpovKaKiaajxeQa,

Thuc. ii., 72, and below at the

end of this passage, a -wpoxiKaXov-

v.]v avr6v.

c.uToo'xeStaCf'' cxeSia is a

raft, or piece of light woodwork,knocked up for a passing occa-

sion, hence a " makeshift."

Hence the word here means to

speak offhand, for the occasion,

without sufficient grounds. It

is especially applicable, Fischer

remarks, to those orators or

rhetors who would undertake to

speak on any given subject

without notice, making up for

solid information by means of

fine language.

B. (TOCphv ^iUUL TO, TOiavTa.

For this construction compareXen. Cyr., iii., 3, 9, ot crrpa-

riwrai . . . iTTLaT-q/xoues i](Tav toivpo(TT]KOVTa TTJ eai/Twi/ e/caCTOS

oirXla-ei ; iEscll. Clioe. 21, x^^^TrpoTTo/jLiros, and at the end of this

Dialogue, (ro(phs ra OsTa yeyona.

Tcp SiSafTKakcp Aax^ S. Thisdative is that of the remoterobject, that is the person or

thing affected indirectly by theaction of the verb. It may becalled the Dative of Interest, for

under such a notion would fall

a vast number of examples like

the present in Latin and Greek,e.g. ol TlXaTaiels Xayxo-voven

S'lK-qv Tots AaKedaLiMOviois, Dem.1378, ii., and avToi t€ Ku/j.^vo't)

€(re\Qe1u oIkt6v riva^ Her. 3, 14.

What is called Dative of Grati-

fication we should put underthis head.

ET0T4>PX2N.

Kal iav fiT] fjLOL 7rei0i]TaL /jltjS' a^lr} tt}? St/CT/? 17 dvT

ifiou ypdcf)r]Tat ere, avra ravra Xeyeiv iv Ta> Blku-

GTrjptM a ITpOVKOXOVjJLTjV avTOV.

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

')(eipy)(jeie ypd<^ea6aL, evpoLix dv, co? oliiai/oirrj craOpo'i Ce<JTt, Kal TToXv av iqjjllv irporepov irepl eKeivov Xcyof;

jevoLTO ev rqy hiKaarrjpiw rj irepi efiov.

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

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

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

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

dael3eia<i eypdy^a^ro, vvv ovv irpjb<^ 1\lo^ Xiye fioi, o

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

atplr). ITotice this is not anintransitive use. fie must besupplied from ij.01.

avTo. ravra \4yeiv. The con-

struction,which hadbecome quite

a direct one after its introduc-

tion by on, '6ri eywye, &c., nowchanges back to the infinitive,

depending really upon Kpdri(Tr6v

iffri, at the beginning of Socrates'

remarks, as /jLaOrjrfj (r^ yet/eaOai

did before.

a irpovK. avrSv. For this con-

struction, V.S. The object andeffect of this supposed case whichSocrates puts forward is to ex-

hibit Euthyphro in the light of

the reference and authority uponsuch questions of religion andmorals as are being discussed

between the two. Euthyphrotakes the bait eagerly. He is

quite ready to help Socrates if

he is in a difficulty, and does notDrofess a doubt as to whether hehimself can be mistaken, eventhough an Athenian audiencelaughs at him. His entire self-

confidence shows amusingly,

contrasted with the insinuating

and humble professions of So-

crates, who will learn anything

he can from the omniscient

Euthyphro. This is the elpaveia

of Socrates, where he causes his

companion to believe himself

well-informed, whilst he really

is not.

C. (TaQp6s, "unsound."Karetdev—more than elZ^v,

" see through." So Teiresias

to Oedipus

—

opyr]v i/x^fiypca rr]V iiJ-W, ri]v

(TOl S' oixov

valovcrav oh Karel^es,

Soph. 0. T. 337.

^ucTx^P'-Cov (Tacpws elSevai. Of.

Phaed. 114 D., t^ fxev ovv ravra

Suffx^P'^o'O'C&^i ovrcos ^X^'-^ • • •

ov irpeirei vovu exouri. For the

fact, V.S. 4, E., init. ad fin.

D. TToloi/ rt. The force of ri

here,though untranslatable, is to

imply ignorance, or an unde-fined notion in the inquirer's

mind.

32 nAAT12N02

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

aWcov;

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

avTO avTQ), KUi TO avoaiov av rou fiev octlov

iravTo^ ivavTiov, avro he avT(o Ofioiov Kal e^ov iJilav

TLvd ISeav Kara t7]v dvocriorrjTa irav, 6 rl irep dvfjueXkr) dvoaiov elvai

;

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

CAP. YL

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

dvoGiov;

ET0. Aeyo3 TOLPvv, otl to fxev octlov ioTiv oirep

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

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

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

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

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

^ ov ; nonne ? dependence of the relative

Kal rh av6(nov au, &C., clause on, &c.

"whilst the impious, again, is Aiyw roiuw. Euthyphro here

that which is contrary to all makes an error. Socrates asks

that is pious, but is still itself in effect, "\Yhat is your defi-

like itself . .." nition of piety and impiety?"

riva, the indefinite again. Al- This requires a general descrip-

though Socrates postulates one tiou or rule whereby we mayform {ISeav) for the impious, he know the one by the other

;

purposely avoids defining it

—

but Euthyphro only gives a

"Some form or other which is special or particular instance or

one." two, quite inadequate for the

Kara ttjj/ avos. "according definition Socrates requires. Heto,^' i.e. "in virtue of its im- sa5-s, " This and that is impiety,"

piety." TTciv must thus be taken whilst his answer should be

with avT6, although placed at couched in the form, "Pietythe end of the clause for the consists in . .

."

sake of rendering clearer the

ET0T4)PI2N. 33

vofiov on ouTo)? e;^^^, o nat a\\oL<; tjBt] elirov, ort

ravra opOco^ av eiJ] ovtw ^I'^vou.eva, fxr] iTriTpeTreiv

rco dcreffovvTL jirjV av oaricrovu TV'y)(^dvrj (av. avTol

yap ol avOpcoTTOL Tvy^dvovau yofjiL^ovT6<; tov Ata rwv

6e(t)v apiGTOv Kal BiKaiorarov, Kal tovtov ofioXoyovac

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

eV hiKT}, KaKelvGV 76 av tov avTOv iraTepa ifCTe/xelv

Bi eiepa TOiama' ifxol Be ')(^a\€TTaivov(jLv, oti tmiraTpl iTre^ep')(oiJLai clBlkovvti, Kal ovtco^ avTol avTol^;

TO. evavTia XeyovcL ireoi re tcov dewv Kal irepl

ifjiov.

212. \pd 7e, w FivGv^pov, tovt eaTiv ou eveKa

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

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

tw? 6DLK6, (^rjat'i, TL<; jJLe i^afxapTavetv. vvv ovv el Kal

aol TavTa ^vvBoKel tcS ev elBoTC irepl t6)v TOLOvrcov,

dvaryKTj By, w^ eoLKe, Kal rjfilv ^vy')(copeZv, tl yap real B(prjcro/nev, 01 ye Kal avrol o/ioXoyovfiev irepL avTcov

lirfBev elBevai; aXXd (xou elire irpo^ ^Ckiov, av w?

dXrjOS)^ rjyel TavTa ovtco yeyovevai;

Til. rov vS/jLOv oTi, for on 6 a^d 76 toOt' eerr, V. S. 1^,

vo/jlos ovtoos ex^t. Anglice, "a init., a specxilative, suggestiveproof of the law being so." interrogation. So Jowett, " May

oTi ravTa, &c,, "that this not this he ? " Stallb. wishes towould be the right coui'se to make it a confident question,take." giving confirmatory power to

iTTirpeireiv, "to give in." Cf. ye; but this view hardly suitsHer. 2, 120, rSy ov Trpo(TrjK€ Socrates' humble approaches toadiKeouTi Tcp aSeXcpeb) iiriTpiireiv. the wisdom of Euthyj^hro.

ahrhv yap, &c. Stallb. com- B. avdyK-n St], " THEN I mustpares for this story Ar. Nub. give in." Notice the change to

903, TTws Stjtk SiKTjs oiKT-ns 6 Zcivs thc plural in the pronoun. Stallb.

OVK airSXcoXev, rhv TTorep avrov finds in it a humble self-relega-

S^cas

;

tion of Socrates to the mass, oravToX avTols ra iv. Key. vulgar.

"They contradict themselves," ^iXiov, i.e. Zei/s (b'lKios. Cf,or "stultify themselves." Ar. Ach. 730. Nai rhv ^iXiov.

D

34 nAATX2N02

ET0. Kal ere ye rovrcov Oavjxaau'oTepa, (Z ^co-

Kpare^, a ol iroWol ovk laacn.

2X2. Ka« 7r6\e/JL0V apa rjyel av elvau rw ovn ev

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

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

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

C clWa lepd rjixlv KaTaTrsTroifCLXrav, Kal Bij Kal rot?

fieydXoL^ UavaOrjvacot^; 6 ireirko'^ /jiearb<; rwv tolov^

Tcov iroiKiKfxdrcov avdyerai eU rrjv aKpoiroXiv ; ravr'

dXrjOr] (f)ajjjLev elvai, cS EvOv(f>pov;

ET0. M?) fiova ye, w ^coKpare^;' dW' oirep dpri

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

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

€K7rXxiyri(Tec,

Kol in. Again an ellipse of

the direct reply. V. S. 4, fin.

ovZhv yap. Translate here, " Cer-

tainly, and besides these.

"

• Kal irSXe/xov, &c. The point

of this inquiry is to elicit fromEuthyphro the admission that

the gods dispute among them-selves, and if so, what becomesof our ultimate authority for

right and wrong, if it is vari-

able, not fixed ? In the RepublicSocrates comes to a conclusion

on this point, viz. that all these

stories, representing the gods as

either vicious or variable, are

entirely wrong, and such stories

are accordingly banished fromhis ideal state. Cf. Rep. 378,a very similar passage to this.

Kal vTr6, a break in the con-

struction. Transl., "And the

devices with which {o'lois if the

construction were regular) ourother sacred objects are adorned,

notably the robe (which) is de-

voted to Minerva." We shouldexpect some verb like KaraTreTToiK.

after -rririXos, but we are again

surprised. The notion of adorn-

ment is put in apposition, viz.,

fx^ffrhs Twv roiovT. iroiKiXfiaTuu,

and the place of the verb takenby the notion of offering, avd-

yeTai.

C. ev o?S' oTi. A colloquial-

ism ; it is equal in value to anasseverative adverb, and like anadverb can be applied to anyword in the sentence, e.g. Soph.

Ant. 276, irdpeiixL y clkcov ovxeKOvcTiv, ol5' 'oTi. So 5r]\6voTif

ch. 7, E, fin. infra.

EY0T^PI2N. oo

CAP. VII.

212. Ovfc av davfid^oi/JLt. dWa ravra jiiv /jlol

elaavOi^ iirl (rxo"^^^ BLrjyrjaet. vvvl Si, oirep dpTL ae

r]p6iJi7]v, ireipw aa(j)6(TTepov elirelv. ov yap /Lie, weTolpe, TO iTporepov iKavw^ ehlha^a<^ ipcoTrjaavTa to Doatov, o TL iroT etrj, dWd /noi etTre?, otc tovto tvj-

')(avei oaiov ov, o av vvv Troiet?, (povov iire^Lcbv rS

rrciTpL

ET0. Kafc d\7]6r} ye eXeyov, w XwKpare^;.

212. "Io-a)<?. dXka yap, O) Kvdu(f)poVj kul dWaTToWd

(f)7j<;elvai caia.

ET0. Kal yap eanv.

212. Mefivtja-aL ovv, on ov tovto ctol BceKekevofiTjv,

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

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

D. Ti -ttot' dri, V. S. note onXeyw Toivvv. Here Socrates

makes the objection tliere men-tioned. "What impiety wasgenerally (ttotc), was my ques-

tion, but you tell me that this

or that (particular case) is im-pious, which does not hel]) meto a canon of piety and impiety."

KoX aKr]Qrt. Here Euthyphromisses Socrates' point altogether.

Socrates has therefore to bringhome the difference betweenuniversal and particular byanother method.

elZos. The best explanationof this term is to be found inthe words following :

—" By vir-

tue of which impiety is impiety."In other words, that quality or

mode of action which makes aword or deed impious, without

which it would not be impious,which is common to and will befound in all impiety. The ex-

pression, 5 travTa '6(na '6(nd icrriv

corresponds to the expressionKara Tr]v ayoaiOTrJTa, in ch. 5,

D. fin., "Having one form invirtue of its impiety," i.e. pre-

senting the same marks or cha-racteristics of impiety by whichit is known for impiety. Thiseldos was in Plato's belief a real,

existing essence, the itniversal,

whilst particular manifestationsof it only existed in an inferiorand unreal sense. From whichit may be gathered that he lookedupon our world and all that it

coutained as only "the shadov/of things perfect." Cf. "Whoserve unto the example andshadow of heavenly thivg$y

TV O

36 nAATONOS

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

acTLa oaLa' i) ov fiv7]fxovev€i<;;

ET0. "£70)76.

20. TavTTjv To'ivvv /xe avTrjv Bi'Sa^ov t7]v IBeav,

7't? TTore i'cTTLv, Lva eZ? eKelvTjv dTro^Xiirwv kol XP^'/JL6V0^ avrfi irapaheiyixaTL, o fjuev civ tolovtov fi, 6)v av

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

/jlt) tolovtov, fir] (jiW.

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

aoi (f>paao).

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

ET0. "EcTTt Tolvvv TO fjLev T0i<; 6eol<i 7rpoa(j)iXe<;

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

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

icpriffQa yap ttov. An exampleof Socrates' insinuating use of

dialectic. Euthj'phro had not

actually made this statement.

It had been made for him, andput in his mouth by Socrates,

V. S, 5 fin., exou fJ-iav Tiva tSeav

/caret Tr}U auoaioTT^Ta.

E. Mia iSea. Notice wherethis is tending. It has been

granted that the gods dispute.

and that therefore right andwrong are not fixed, unrariable

;

but now we are showing that

they are fixed, one, and un-

alterable.

TrapadelyixaTi. So in Republic,

TOVT(f) TrapaSeiy/xaTi xP'^'M^^'os,

where irapad. is comjiler/icnt to

toiJt^, in apposition to it.

"Eari roivvv. Here Socrates

has succeeded in eliciting a

general definition of piety andimpiety from Euthyphro

;

whether it is a right one or a

wrong one, he says, remains to

be seen. It will easily appear

that we are at once involved in

a contradiction by this defini-

tion. Thus

—

The i)ious is thatwhich pleases

the gods.

But the gods differ.

.', That which pleases onegod displeases another.

Again, the impious is that

which displeases the gods..•. The same thing can be

pious and impious at the sametime.

This contradiction he nowproceeds to draw out.

aWa firji/ ..." Why of course

I want to hear." ye implying," how can you ask ?

"

6eo7s TTpoacpLXes. It will benoticed that the weak point in

this definition, apart from the

dilemma about the gods' dis-

putes, is that it presupposes anintimate knowledge of the divine

nature unknowable to men. Asa definition, therefore, it is of

no use.

ET0'^<[>PX2N. 37

diroKpivacrOaL ere, ovt(o vvv dmrf.Kpivco. el fiivToc

d\r]66<;, TOVTO oviro) olSa, dXkd av SrjXov on CTre/cSt-

Sa|6t? oj? e(7TiV d\r]drj d Xeyet'^.

ET0. Haw [xev ovv.

CAP. YIII.

SI2. ^ep£ 01].^ iirccFKe'^co/jbeda, tl Xeyofjieu. to

fiev 6€0(j)t\e^ re Kal 6 6eo(f)iXr)^ dvOpwiro^ oaiof;, rb

8e OeopLiae'i Kai 6 deofiLar]<; dvoaco^;' ov rav'Tov h

iarlv, dWd to ivavTtcoTaTOV to oaiov tm dvoaico.

ovx GVTco<i

;

ET0. Ovtw fjLev ovv.

212. Kal €u 76 (f^aiveTai elprjorOai.

ET0. AoKco, CO ^coKpaTe^' elpr^TaL <ydp. B212. OvKovv Kal otl crTacrid^ovaLV ol Oeol, co

Ev6v(f>pov, Kal Siaq^epovTUL dWi]\oL^ xal e')(6pa

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

ET0. Eiprjrai yap.

212. "E')(^Opav Be Kal 6p<yd<;, w dpLcTTe, r] nrepl

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

57i?^ov oTi. V.S. on eS ol5' on,B. AoKw, censeo. This per-

sonal use is not infrequent. Cf.

Soph. 221, A., SoKcS fikv, onep

&pTi TrpovOifxeda 5€7v i^evpe7v,

toOt' avrh vvv airoTeT€\sa6ai.

In 12 init. we have, "Eyuyd fioi

SoKO) fiavQaveiv; where the con-

structions meet halfway.

^'iprjrai yap ... In 5 fin. koI

rh av6(nov aii rov fxkv oaiov iravrhs

ivavriov. Euthyphro seems to

hint, " As if there could be anydoubt about what I have givenmy assent to !

"

Tj Trepl rivoov oiacpopd ....*' AVhat is the dispute, and aboutwhat do they differ ?

"

&p' &!/ el. We get 011' thusearly in the sentence to show

that it is to be a potential one,

a contingency. So ovk old' hv cl

jreiaraifii, Eur. Med. 941, wherethe potential particle h,v, as in

the present passage, qualifies theverb. So in Timaeus 26 B. , ovk

CLV olda el Svvai/j.Tjv airavTa ev

fiv^/xr) iraKiv Ka^elv ; where Uvmust be taken with SwaifM-riv.

irepl api0fj.ov, "about number,"i.e. " in a question of numbers.

"

In this example Socrates is lead-

ing up to the principle, thatquestions on which we shoulddiffer would be the abstruse andcomplex problems of morals, re-

ligion, &c. Hence the differ-

ences of the gods must be also

concerning the most importantand radical principles.

*S8 nAATON02

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

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

Q TTOLol Kal 6pyL^€(j6aL aW>/A.oi9, i; eVi Xoyicr/jbov iX-

66vT€<; irepl ye tw tooovtcov ra^v av airaXXa-

yelfiev ;

ET0. Udvv ye.

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

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

iravcraliMeO' av r?}? SLa(f)opd<; ;

ET0. "Eo-Tt ravra.

212. Kal eVt ye ro laravai eX66vTe<;, co? eycpiiai,

irepl Tov jSapvTepov re Kal Kovcporepov hiaicpi6el}Jiev

av

;

ET0. nw9 yap ov ;

212. Tiepl TtVo? he Bi] Bievex^^^T^'i x^^tl iirl rlva

Kpla-Lv ov Bvvdfievoi, dc^iKeaOai e')(9poi ye av dX\r]-

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

D ear IV, dXX' efiov XeyovTO<i aKoirei, el idB' eoril to re

BUaiov Kal to clBckov Kal koXov Kal al(T')(poi' Kal

dyaOov Kal KaKov. dp ov Tavrd eaTL, irepl wv Bie-

ve')(6evTe<^ Kal ov Bwdfievoi eirl iKavrjv Kplaiv avTcov

eXOelv e')(6pol dXXr}XoL^ yiyvoixeQa^ oTav yiyvcofieOa,

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

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

Kal irepl tovtcov.

C. irepl ye Twvr. " In (trivial) D. raS', "these (subjects of

matters of this sort.

"

dispute)."

tcrrdvai, "weighing," lit. yLyvo/jLeea. A touch of realism

"standing" (act.) ie. "poising," in the middle of an imaginary" producing an equilibrium." situation. We should have ex-

Hence the name of statics, pected yiyvoijxeQa Uv. As the

which is the consideration of sentence goes on, we see how the

bodies in equilibrium. transition takes place in the wri-

67rl Tiva KpicTw ; "to what ter's mind, with the words, koX

tribunal ?" eyw koX cv koX iravres &u9oooTroi.

^J^%

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

SLa(j)6povTai, 8l avra ravra SLa(j>epoLPT ^'^ >uX;J>t) > *^

^

ET0. noX\^ dvayxTj. ^^^T f/i

212. Ka* Twv ^ewv apa, w '^jevvale ^vdvcppov, EaXXot aXXa hiKaia rj'yovvrat Kara top abv Xoyov,

Kol Koka Kol ala'^pa kol a'yaOa koI KaKa. ov jap

av iTov earaalal^ov dWij\oi,<;, el fiy irepl tovtcov

BiecbepovTO' rj fydp;

ET0. 'Op^w? XeVei?.

SX2. OvKovv direp koXcl rjyovvrai, efcaaroi xai

dyaOd koI BiKata, ravra Kal (piXouai, rd Se ivavrla

TOVTCOV fiiaovatv;

ET0. Udvv 76.

2i2. Tavrd he 76, co? av ^77?, ol fxev SUata fjjovv'

rat, ol Be ahiKa' rrepl d Kal d/KpLor^rjrovvref; araaid-

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

ET0. Ouroj?.

2X2. Tavrd dpa, oj? eoiKe, pbiaelrai re vtto tcov

Oecov Kal (pLKelrai, Kal Oeofxiari re Kal Oeoc^iXi] ravr

av ei7).

ET0. "EoLKev.

212. Kal oaia dpa Kai dvuata rd avrd dv elt], co

Ev6i'(j)pov, Tovrw ra> X6ja>,

ET0. KivBvveveL.

Ti Se introduces a new step in ravra. Notice accent,

the argument. * ' What tlien ?

"

roinu rcf Koyw. Dativus

Si' avra r., "through," i.e. Modi. Similar examples are

** on accoimt of," "in ourdesiie rovrcf rpo-jrcf, TrArj^ei iroKXol. In

to settle such matters as these,'' Latin by a preposition or-abla-

E. ovydp,&c. That is, " these tive, e.g., secundum tuum ser-

are the only subjects upon which monem. Hoc modo.Ave can possibly imagine them KLvdvuivei. It will be well here

differing—the highest and most to review the last section of the

complex questions." Dialogue, which ends at this

&\\a, predicate. point, Socrates had asked (cap.

40 nAATX2N02

CAP. IX.

2i2. OvK. apa u rjpofj.riv cnreicpivw, & OavfJbdcfie.

*^ ov yap TOVTO 76 rjpcoTcov, o 7vy')(avei ravrov ov oaiov

Te Koi avoaiov o S' av 6eo(^LKe<^ y, koI deofjLCcre^ icmv,

B w? eoLKev. o)aTe, cS EvOixjipov, o aij vvv irotet^ r'dv

irarepa KoXd^cov, ovhev dav^acrrov^ el tovto Bpcov toj

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

i/ft) i)(dp6v, Kol Tft) fMeu^HcpaLaro) ^'CkGV, rfj he"Hpa

i'^Opov Kal eu ri^ aWo? tcov decov 6T€po<; €T6p(p

Sia^ep€Tat irepl avrov, Kal i/cecyoi^ Kara ravru.

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

rcov Oecbv ovSiva erepov iripq) hia^epeaOai, c<J9 ov Set

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

7 init.) for a general definition

of the pious and impious. Eu-thyphro's definition had been," That which the gods love is

pious ; that which they hate is

impious." "But," replies So-

crates, "you have already al-

lowed that they are not at onewith each other on many sub-

jects, and, if so, they will cer-

tainly dispute on this one weare considering. Therefore if

one god loves the same thingwhich another hates, your defi-

nition will not hold."

, & S' &z/ e^o(p . . . "But what-

ever is beloved of heaven, that

is also hated of heaven." Notice

conjunctive and indicative

B. T^ /xhv Ad . . . For Zeushad set the example of ill-using

parents, whilst Cronus and Ura-

nus had been both of them suf-

ferers, and Hephaestus had beenexpelled by his father fromheaven.

Koi e/cetj/ots Kara rahrA. *' It

will be to them according to the

sameV' i.e. "there will be the

same difference in their case as

well." For this dative V. S. noteon rcZ SioaaKciXa) Aaxe Slktjv, 5ad. med. B.

'AAA' olfxai. Euthyphro here

starts on a Avrong scent. " How-ever they may difler " says he," in other things, they do notdifi'ei-' on this cardinal point,

viz., that justice should be

done." "No more do men dif-

fer on that point," replies

Socrates.

' 6)s ov S€7 . . . The ov seems

redundant to us. But it brings

out the difi'ering, the other side

of the question to the one

usually adopted. It is what the

opponent would say. We have

ov and not /xr/ in the dependentsentence because, in the words of

Matthiae, the sentence does not

express the thought of the

speaker (but that of another

person), nor has reference to his

thought. Or we mqy look at it

merely as the negation of Set,

comparing ovk iw, ov (p7j(ii.

ET0T4)FaN. 41

2X2. Ti Se; av6p:iJir(DV, w EuOucppov, ijSrj Ttvo?

rjKOvaa<^ dfjL(f)L(r^r)TOVPTO<i,w<i rov d8LK(o<; aTrofCTeLvavra Crj aWo dSiKO)^ TTOLOVvra otiouv ov hel Slktjv BiSovat

;

ET0. OvSev fiev ovv iravovrai Tavr dfjL<pt(T-

^r)T0vvT€<; Kol aWoOi Kal ev rot? St/cao-TTjpioL^;. dSc-

Kovvre^ yap irafMiToWa, iravra ttolovctc /cal Xeyovao

(f)euyovT€(; rrjv Si/crjv.

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

Kal 6/xo\oyovvT6<i 6jiico<; ov Setv (paal cr(^a<^ hihovat

Suci]v;

ET0. OuSafioj^ TOVTO ye.

212. OvK apa irdv ye itolovgl koX \eyovai,. tovio

yap, ot/j,ai, ov ToX/jbaxJi Xe7etJ/ ouS' d/jb(p(,a^r}T€LV, w?

oir^i, eiirep dhiKOvai ye, Soreov Slk^v' aW' oljjiai, ov D<^aaiv dhiKelv rj yap

;

ETe. "hX'nerj Xeyet^.

2X2, OvK apa e/celv6 ye dfjL^iafBrjTOVCTLv, c6? ov rov

dhiKovvra hel hihovai SlktjV aXA.' eKelvo tVca? d/jL<pio'-

iSrjTOVlTi, TO Tl<; eCTTlV O dBtfCCdV Kal TL Spojv Kal

TTore.

C. ovVev [xev ovv iraiovrai. •^ koL o/jloX. "Yes, but do"On the contrary, they are they allow, &c. ? " /cal prefixed

always," &c, Cf. Soph. 0. C. to a word thus often implies a

30, 31. belief , in the speaker that the

01. ^ Sevpo Trpoaareixovra.K^op-^^^i^g i^ not SO^; V. S. ch. 2, illit.

^

/ . Ti Kal iroLOvvra ae (pi)(n oia(puei-

AN. Kal S>n fxku Vhv Trdpoi'ra.p^ivrohs viovs-

Oed. On his way towards US? ,""'^ ^P«- The difiiculty is

An. Nay. Just here.to got them to acknowledgethemselves m the wrong.

In this reply Euthyphro fails " D. rh rls, &c. A good ex-

to see the exact meaning of ample of a whole sentence, con-

Socrates' question. He has not taiuing two or three clauses,

been asked, '' Do men try to get becoming a noun substantive

off punishment ? " but " Do men and being manipulated as such,

openly deny that justice must be Cf. Plat. Rep. 327. ovkovv, ?iv

done after a crime ? " This 5' eyw, ei/ ^ri AeiTrerat t> y]U Tret-

Socrates puts more clearly in his aeaixev vfias, ws xpv VfJ-'^s acpelvai.

next question. Herewe have the difi&culty stated

42 nAATI2N02

ET0. Wr]drj Xe^ei?.

212. OvKovv avrd ye ravra Ka\ ol 6eo\ Treirov-

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

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

ddiKecv, ol Be ov (paaLV ; iirel eKelvo ye Btjttov, w

Oavfidate, ovBeU ovre 6eo)v ovre dvOpojTrcDV roXfjca

E Xeyeiv, w? ov tw ye dhiKovvn Boreov Blktjv.

ET0. Nat, TOVTO fiev d^rjOh XeyeL<;, co ^(OKpare^;,

TO ye Ke^dXaiov.

212. \\X eKacTTOV ye, olfxaiy w Ev6v(f>pov, tcov

TTpaxOevTcov d/jb(j)L(7^7]T0vcrtv ol d/j.(j)ia-fir}TovvT€(;, Kal

dvOpwiToi Kal 6eoi, elirep d/Kpia^rjrovcrc Oeob 'irpd^ed)^

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

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

ET0. Udvv ye.

in definite language. *' Men are

ready enough to do justice whenthey knowwhat it is, especially in

its special cases, what and whereand when. The difficulty is to

know these points."

ovKovu, &c. " Is it not thenthe same case exactly with the

gods too?" Lit, "Do not the

gods experience this ? " Cf.

Rep. 563, C, avThs yap els ayphu

iropevdfMevos Oafia avTh Tratrxco.

ws 6 ahs Xoyos. Again, Eu-thyphro had only had this ad-

mission extorted from him. V.

S. 8, D.ov (paaiv, " negamt" i.e. nee

—

aiunt.

E. T^ 76 adiKovvTi. Dative of

interest ; the person concernedin the Uktis SSais. V. S. noteon 5 B. ad med.

t6 ye Ke(pa.\aiou. Jelf describes

this as an accusative in appo-sition ; but it is hard to helplooking upon it in some passages

as a nom., e.g. Theat. 190, B.,

^ Kol, rh TrduTwv KecpdXaiov,

(TKOTTel et TTOT, &c. Herc, nodoubt, the accusatival sense

suits better, like such expressions

as cTri Se (xrevaxovro yvvaiKes

ndrpoKXov Trpoipaaiv, ccpwv 0'

avTu>v JCTjSe' e/cacTTT?.

eKaa-Tou. Not "every parti-

cular," but a "particular case,"

or "particulars," explained fur-

ther on by irpd^edos tivos.

eT0Yc|)Pi2N. 43

CAP. X.

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

€fJ>e, ha aocfyoorepo^ yivcojuai, rt aou TeKiMrjptov kcTTiv,

a)? TTavre? Oeol rjyovvTac ifceivov dSiKox; reOvdvaiy o?

dv OrjTevwv dvhpo(^6vo<i 'yevofrevq^, ^vuSedeU vtto rod

SediroTOV Tov aTToOavovro^, (pOdarj reXevrijcra^ Bed rd

htcrfxa, irplv tov ^vvS^aavTa irapd rSiV i^iryrjTwv irept

avTOv TTvOeaOaL, rl y^pr] Troielv, Kal'virep rov tolovtov

Bt} 6p6o3^ ex^i' eVefteVai kol eTricTKrjTneaOaL (povov rov

vlov TO) Trarpt' Wl, irepl tovtcov ireipSy tl /jloi aacpe^;

ivhei^aaOai, oj? Travro^ fxdWov 7rdvTe<i Oeol ryyovvrat

6p6(ii<i e^(eLV TavTTjv rijv irpd^iv. kcIv jhol iKavoj^i B

SiSa^. EuthjTDliro being pro-

bably discouraged by having his

mistake thus plainly set before

him, has to be reassured byfresh professions of inferior

knowledge on Socrates' part.

ws irdvTes Oeol rjyovvTai . . .

After these words we have a

general description of the occur-

rence, the words koI inrep rov

TOLOVTOV depending on rt re^-

fi-fjpiou icTTiv ws :" How do you

know that all the gods think . . .

and that it is right 'I

"

'6s iLu dii)Tev(au . . . (pddcrr]. So-

crates puts the case indefinitely,

so as to qualify the direct inter-

rogative and soften his apparentincredulity :

" Supposing a manto be serving, and were to com-mit a murder," &c. Hence the"Employment of the potential 6.u,

expressing contingent or possible

action, and of the conjunctive.

But it is not an entirely ima-ginary case. Hence the con-junctive is primarj^

avdpocpovos yey. This expres-

sion seems to imply possible

innocence of intent to slay.

Translate, "committed man-slaughter."

(pOdo-T] T€\€VT'i](ras. Take withirpiV, "loses his life before. .

."

Cf. 4, init., OS 76 Tvy)(^dvei &ved iidXa Trpea^vTr]s. For this

verb, Xen. Cyr. i, 3, 12. x«^^-irhv •^1/ &Wov (pOdaai tovto ttoit)-

aavTa, sc. "To do this before

he did."

Seo-^a. Noun heteroclite.

iiri(rKr]TrT€adai. " Dicitur deiis, quae cum impetu quodam in

aliquid irruunt." Stallb. S/ctjtttcd

is used of a darting light in

Aesch. Ag. 302, xifxvnv S' i/Vep

TopywiTiv icTKifi^ev (pdos. For thegen. (povov, cf. damnatur ai-

2ntis, and cajntis accusare in

Nepos.irafThs fj-akKov. The sense

of comparison is lost here :

"without doubt," "absolutely."Cf. Rep. 555, D., /cat daSavei-^ovTes €Tt TrAoucriwrepot kol iu-

TifioTepoi yiyvuvrai ; to whichthe answer is, iravTds ye fxaKKov

44 nAATX2N02

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

dOfMac.

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

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

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

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

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

juiaovacv.

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

cLKOvaiaL ye puou XeyovTo^.

CAP. XI.

C 2>12. XA,A,' dKovcTGvrcLi^ tdvirep ev BoKjj^ Xeyctv.

ToSe Be crov evevorjcra d/Lt XeyovTO<^, Kal irpo<; ifiavrov

GKOTroi' el 6 Tt fxdXicnd /xe KvOixppcov BiSd^eiev, co<;

ol 6€ol diravTe^; rov tolovtov Odvarov rjyovvrac uSlkov

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

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

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

B. eVei. To this truly mobile jxavOdva, "I compreliend.

"

particle it is hard to assign a Cf. Ar. Birds, 1003, ME. Mau-meaning that will serve for more Oaveis ; UE. Ov fxavdavw. Othersthan two consecutive passages. join fxavdavca on . . .

Euthyphro says, " It will likely rwt/ SiKaarwu Sva/j.. Refers to

be a long affair ;" and "I could the words in 3 B,, iroXv &;/ -rjfuv

lay the question before you very irporepou Trepl sKeiuov \6')os yeu-

clearly." AVhat then is the oito kv t^ hLKarrTr,piu ij irepl ifxov.

connection between these two C. rSde refers to v.diat follows,

remarks? If we look on to Evdvcppcov. The thu'd person

Socrates' rejoinder it will seem here instead of the second gives

that he takes Euthyphro's re- an additional weight to the state-

mark to im[)ly, "You will need ment of the situation, enabling

a lot of explanation," and allows Euthyphro as it were to putthat he is certainl}'^ very dense, himself outside himself, andThe full sense would then seem view the difficulty as a disin-

to be, *' 'Twill be a long business terested spectator,

since (you Avill need it explained 00s eoiKey, i.e. according to

very clearly, and this I shall be Euthyphro's decision on groundable, and) feel it my duty to do." of his own knowledge.

ET0T(I>PnN. 45

lovTCd i(j)dvq dpri (opta/jbeva to oaiov Kal fjiiq. to yap

OeofJULdh ov Kal ^eoc^iXe? i(j)dv7}. co(tt€ tovtov /xev

d(l)L7)fjLL ere, w EvOvcppov, Kal el fiovXei, irdvTe^ avTO DrjyetadoxTav Oeol dSiKOV koI Trci/re? fiLcrovvTOiV. dXk

upa TOVTo vvv iiravopdov/jLeOa iv Tcp Xojcp (o<; o fiev

uv irdvTe^ ol 6eol jjuLacoaiv, dvoatov eaTiv, o 6' av

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

ovBeTepa t) dficboTepa; ap ovtco jSovXeL -qjjuv copicrOac

vvv irepl Tov baiov Kal rov avoacov;

ET0. T/ yap k(o\v€l, c3 ^d)KpaTe<;;

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

GOV GKoirei, el tovto virodeixevo^; ovtw paaTa fie

BLod^€L<; o viteay^ov.

ET0. 'AXX,' eywye cfjaLTjv dv tovto elvat to oaiov,

o dv 7rai/T69 ol Oeol (piXcoat, Kal to evavTiov, d dv ETTdvTe<; ol Oeol /jLtacoaiv, dvoatov.

212. OvKOvv eTTtaKOTTM/jieu av toZto, w EvOvcppov,

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

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

rt?

TC e'X^eLV ovTCD, ^vyy^wpovvie'^ ^X^^^ j V cr^eiTTeov, t'l

\eyet 6 Xeycov;

ET0. ^KeiTTeov. olfiai jxevTot eycoye tovto vvvl

KaXo)^ XeyeaOai.

ov rovrq) i(p. dpTiwp., "These jToving an antagonist's assertion

distinctions have no bearing on and proving your own. Cf. Ar,the definition of piety and im- Eccl. 485, to ivpayix i\eyx04v.piety."—Jowett. ws h ix4u. The emphatic word

rSyap, suhj., 0eo;uiTes oi/appo- in this sentence is Trai/res,

sitive, Kal deofpiK^s, predicative. "What aZZ the gods hate."a<pir}fJ.i ce, "I let you ofl" from ovBerepa ^ afj.(p6Tepa. Cf. Rep.

this ;" i.e., "You need not con- 555, D, ot fx€p d^dhoj/Tes xpe'«)cern yourself about ]3^'oving that ol Se ^rifioi yeyouores, ol Se

to me." ajj.(p6repa. »

D. iTTavop6ovu€6a, "set up- E. 'ii/JLau re avr. dnroSex . . .

right afresh ; " prove and justify*

' on our own or other's autho-any proposition. Stallb. aptly rity." Cf. Phaed. 92, E., fi-qTe

compares ix4yx^iv, w^hich com- ifxavrov jut^tc aWov diroSe-

bines the two notions of dis- x-""^"*-

46 nAATilNOS

CAR XII.

Sn. Ta;^', CO '''yaOe, ^eXnov elaofjieOa. ivvorjaov

10 yap TO TOLovSe' apa to oaiov, ctl oaiov eaTi, (f)L\€LTai

viro Tojv Oewv, rj otc ^LkeiTai, oaiov iaTLV ;

ET0. OvK olS' o TL Xiyet'i, S ^(t)KpaTe<;.

20. A\V iycb Treipdao/juaL o-a<f)eaT6pov ^pdcrai'

Xeyo/xev tl (^epofxevov kol (f)epov, kol dyop^evov koX

ayov, KOL opcafievov kol opcov koI TrdvTa tcl tol-

avTa fxavOdveif; otl eTepa d'XXijXwv iaTL Koi y GTepa.

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

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

€T6pov 70 (piXovi^;

"^Apa rh oaiov ... In other

words, "Are these gods withtheir quarrels and disijutes to

be the rule for us, or is there

a higher basis or sanction of

Right which they recognise in

their better moments ?"

OVK oiS' . . . ISTotice Euthy-phro's inacquaintance with thelogic of the Sophists.

Koi TrdvTa, &c. "And that

there is a difference in all suchthings ; and where the difference

lies."

^, "in what way, manner, or

regard." Cf. Lat. qua.

OVKOVV, &c. The drift of this

piece of reasoning requires eluci-

dation. In brief it is this :

'

' All

things that are in a particular

condition are so because theyhave been brought into it by a

motive power, e.g. the carried,

the led, the become, the loved,

have all had some one to carry,

lead, make, or love them. NowEuthyphro and I are asking, Is

piety to be defined as 'the lovedof the gods ?

' No. Because we.oaust not say that, because we

find the two (viz., piety and the

loved of the gods) roughly corre-

sponding, we are to rest satisfied.

Piety may be something morethan the loved of the gods. Andwe know that the ' loved of the

gods ' implies that the gods love.

Now the gods loving is prior to

loved of the gods. So we canput our definition back a step

and say, ' Piety is found in all

cases of the gods loving;

' andthere may be other cases un-known to us of piety. Clearly,

then, Piety, or the Holy, is thelarger and anterior notion. For' Heaven loves ' is anterior to' loved of Heaven.' If a reason

or cause is to be found for' Heaven loves,' we are irre-

sistibly forced back to the prin-

ciple because it is holy.'' This,

then, is the order : ( i ) This is

Holy; (2) Therefore all the gods

love it ; so we find that (3) Thingsholy are god-beloved. Thus does'

Plato deify the Idea, and ration-

alise the deity, being driven to

his conclusion by the state of

the popular theolog}-.

ET0TcI>PX2N. 47

ET0. Ow? r^ap ov;

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

(f)ep€Tat, (f)€p6p,€v6v icmv, i) Sc aWo re;

ET©. OvK, dWa Boa tovto.

212. Kal TO dp/ojxevov hrj, Slgtl ayeTai, fcal to

opcofjbevoi', SioTL opaTat

;

ET0. Udvv 76.

211. Ov/c apa Slgtl opcofievov <yi eaTi, Slcl tovto

opoLTaL, dXXd TOvvavTiov Slotl SpdraL, Slcl tovto

opcofievov ovSe Slotc d<y6/jL€v6v eaTi, Std tovto dye-

Tab dXXd Slctl ayeTai, Sid tovto dycfxevov ovBe

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

(hepofjLevov. dpa KaTdSrfkov, w Evdv(ppov, o ^ovXofjLao

Xeyeiv;

povXofxai Se TcSe, otl, et tl yiyveTai rj Cet Tl irdcx^i' Ti, ov')(^ otl yiyvoixevov ecTi, yiyveTai,

a)OC OTL yiyveTai, yiyvofMevov eariv ouS' otl Trdo")(ov

ioTi, Trda^ei, aXX' otl Trda'^ei, TTdcr')(OV eaTiV rj ov

^vyy^copel'; ovt(o<;;

ET0. "Eycoye.

EsQ. OvKovv Kal TO (piXovfjievov rj yiyvcfievov tl

icTTiv rj Trda')(ov tl vtto tov;

ET0. Udvv ye.

212. Kat TOVTO dpa outco? e;)^^*, wuTrep tu irpoTepa'

ov-)^ OTL <^i\ovfiev6v ecTTiy (f)L\eLTai vtto wv (pLXeirai,

aA,V otl (piXeiTai, (piXov/j^evov

;

ET0. 'Avdy/CTj.

B. QvK &pa, &c. This is to Ovkovu ... " Well, and theshow that the 6eo(pi\4s is not loved has become what it is,

the cause of the gods loving it, or is what it is through somebut, e contrario, the gods loving agency ?

"

is the cause of its being 6eo(piK4s. inrh &v. V. S. note on ^vIt is not therefore holy, because Trpou-n-ou, 11.

6€0(pl\4s.

C. ^ovXofxat Key€iv, "mean"Cf. French *' vouloir dire."

48 nAATXlNOS

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

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

cro? X6<)o<;;

ET0. Nat.

212. "^pa Sta rovro, cti cctlov iartv, i) hi aXXo ri;

ET0. OvK, dXXa Sia rovro.

212. AiorL dpa oaiov ean, (piXelrai,, dXX'' ov-^ on

(piXetrai, htd rovio oaiov ecriLV

;

ET0. "EoiKev.

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

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

ET0. Oco? <yap ov;

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

&j(ppov, ovBe ro oaiov OeccjaXi^, a)<; av Xeyec;, dXX'

£ erepov rovro rovrov.

ET0. Ilco? 8?;, (y'2a)«;paTe?;

212. "On SfjLoXoyovfiev ro fiev oaiov Bid rovro

(piXelo-Oai, on oaiov eanv, dXX' ov Biori (ptXelrai,

oaiov eivai' r] yap;

ETX2. Na/.

D. ^KXo Tl (pL\e7TaL . . . i.e. (i) That the deocpiXes is so*

' We have without doubt agreed because the gods love it ; in

that all the gods love it." The other words, that the gods loving

whole x^hrase was olWo n fj. So must be regarded as somethingin Her. i, 109, 'dWori ^ Aei- coming before the existence of

Trerai rh iu6evT€v iixol klvSvvwv the 9eo<pi\es, or god-beloved.

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

Ai6ti &pa . . . We here as- with any reason or accuracy besume the major premise, " Be- said to be the same thing as the

cause a thing is holy .'. it is oaioy. Euthyphro allows thatgod-beloved." the gods love a thing becauseOvK &pa rh OeocpiKes, &C. The it is holy

—

Algti 6.pa ocn6v eCTi

god-beloved is not therefore the <pi\uTai. This, then, is some-same thing as the holy, or " The thing prior to the gods loving,

god-beloved and the holy are not and if the gods loving is prior

coextensive and coincident." to the god-beloved, then, a for-E. on bjxoXoyovfxev ... In tiori, the ocnov is prior to and

this chapter Socrater, has been greater than the eeo(pi\4s.

proving two propositions :

—

ET0T4>P>QN. 49

CAR XIII.

2fl. To Be <ye ^eot^tX-e? oti> cpiXelraL viro Oewv,

avTM TOVTcp T<^ (^iXeladai 6eo<i)L\e'^ elvat, aXV ou^

oTi 6eo^iKe<^, hta rovTo (biXeladai.

ET0. 'AX7;(9^ Xe76t9.

212. 'AXV e'fc ye ravrov rjv^ w ^iXe ^vOv(f)pop, to

^(0(^tX€9 Kol TO oaiov, 66 uhv hia to ocriov elvai

e^CXeiTO TO co-lov, kol Bid to deoipiXe^ elvai e^t-

XeiTO av XP deo(j)L\e<;' el Be Blcl to (ptXetaOat viro 11

Oeojv TO 6eo<^iXe^ 6eo(f)iXe^ rjv, koX to oaiov av Bca

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

6')(^eTov, w? iravTaTraaiv erepco ovTe aXXrjXcav. to /xev

yap, oTC (ptXeLTai, eaTiv olov (piXeZaOai' to 8' otl

eaTiv olov (piXelaOai, Bia tovto (juXecTat. koI klvBv-

vev€i(;, (o Fiv6v(f)pov, epwTcojjuevoi; to oatoVy o tl

premising these three steps

—

(i) The holy is loved by the

gods because it is holy ; (2) Thegods love certain things

; {3) Thegod-beloved is the result of the

gods loving—we can argue thus

:

If the holy and the god-belovedwere the same, from (3), thenthe holy would be the result of

the gods loving; but from (i)

the holy is the cause of the godsloving, which is absurd. Next

:

If the holy and the god-belovedwere the same, from (i), the god-

beloved would be loved by thegods, because it is god-beloved,i.e. it would be the cause of thegods loving ; but from (3) it is

the result of the gods loving,

which is absurd.

ofoj' <pi\^7(T9ai, i.e. '6(Tiov. "Pro-pter suam ipsius naturam."

—

Stallb.

on <pi\e7Tai, i.e. 6eo(pi\es :

i.e. we place it under the holythings, because we recognise in

it the characteristics of the

'6(riov.

rh fjiei/ yap ... A restate-

ment of the position. The one,

viz., the god-beloved, beingloved, or because it is loved, is

lovable, or "of a kind to beloved" (Jowett), while the other

is loved because it is of a kindto be loved. In- the latter case

the lovable qualities are evident,

in the former they need to bedrawn out.

Kot Kivdvueveis ..." So it ap-

pears, Euthyphro, that you will

not make known to me the true

essence of the holy, but only

tell me one of its particular cases

or manifestations," viz., that all

the gods love it. V. S. note on

7, €lSos. ElSos and ova-ia are

different names for the samething, viewed in different lights :

eldos, the true form or model,exemplar ; ov<ria, the really ex-

isting, opposed to ndOos, what is

experienced {irdcrx^Tai) by men.

E

50 nAATX2N02

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

()r]\cocrai, ird6o<^ he ri irepl avrov Xeyeiv, o n rrc-

B irovOe tovto to octlov, (ptXelaOai viro Travrcav OicoV

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

aTTOKpvyjrjj, aWd irdXtv elire e'f cipx^^i '^^ iroTe ov to

oaLov elVe (f^iXelrai vtto Oeoov, etre otlSi) irctGyei. ov

<^hp irepl rovrov BcoLo-ofieda' dW* elire irpoOvpiw^,

ri ecTTL TO re oaiov Kal to dvoatov

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

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

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

fxeOa avTO.

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

C elvai AaiBdXov tu vtto aov Xejofxeva. Kal el jJLev

avrd eyci) eXeyov Kal ertdifjLTjv, tao3<; dv /xe eire-

CKWirre^, co? dpa Kal ifiol Kara rrjv eKelvov fu77e-

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

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

al v7ro9eaei<i elauv—dXXov hr] rLvo<; hei aKcofif-caro^.

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

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

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

'6 ri, TreTToudi rh OCT . , . "a par- C. avoSi^pdcrKei. These w. re

ticular phase which the holy certain statues or figures en-

undergoes," ''one aspect of the dowed with locomotive power,holy." V.S. note on 9, ovkovu, a-oi, vnth. reference to Euthy-&c. phro's words, ir^pUpx^rai . . .

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

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

'6< fikv . . . vvv Se, infra. move." Jowett.

6.pa, "as you say.' rh ydp, &c. " For it is not I

ToC T]iJ.iT(pov Tcpoy. Ct. Alcib. who v,'orked in this locomotion,"Maj. 121, A., Socr. koX ydo rb this inability to stay in one

rifxdTjpo'', d) yevuale: 'AAki/SiciSt?, place ..."ils AaiSahoP , . . {ai'a<p4i}(:Tai),

ET0TtI)Pi2X. 51

rrepLievai avTOL<s tovto kul /.ty ixev^iv ev tm avrw ovk

€706 elfJLL 6 ivTiOei^;, aXka av fiot SoKel<i 6 AalBaXo^;' j)

iirel ifiovye eve/ca ejievkv au ravra ovto)<;.

^i2. KivBuvevco apa, (o eralpe, eKetvov rov

uvSpb^ 86Lv6T€po<i yeyoveyai rrjv Te')(yr]v roaoirco, ocrcp

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

irpo<i roL<; ifjLavTov, (w? eoiKe, koL tcl dWorpia. koI

crjTa TOVTO jjloi t?}? re^v?;? cgtI KOfxy^oTaTov, oto

uKwv el/jil ao(j)6<;. il3ovX6/jL7]v yap au /not, toi)? \6-

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

Kal TOVTOiv fM6v dBrju. eVetSr/ Be fioL Bo/cel<i av Tpv-

(pdv, avTO^ aoL ^ufMirpoOvfjuyaop-aL hel^at, ottcd? dv

jxe 8iSd^aL<; irept tov oaiov' Kal pirj TrpoaTroKd/xr)'^.

D. ijxov 76 cueKa, "as far as

I am concerned." Cf. Eng."for me;" e.g., "You may gofor me " = "1 will not stop

you." So Her. l, 42, rod (pvKaa-

(70VT0S eiveKev.

Seiu6Tepos TTjj/ Te'xf. Cf. rhuon/jLou UiTOevs ; ch. I andnote.

TTjs TexvTjs, partitive geni-

tive, "amongst the character-

istics of my art this one is thefinest."

fxaXKou ¥t, &c,, "rather thanto possess the wealth of Tantalusbesides the cunning of Daedalus."

E. ahriv, sc. exo/iej/. "Atruce to this."

rpucpau, '

' mollem et delicatumte praebere," Stallb. This verbexpresses the feeling of fas-

tidiousness and effeminacy con-sequent upon indulgence or deli-

cate living, all which is heretransferred to the intellectual

sphere.

wtSs aroi, &c. "I will take

pains to help you towards point-ing out to me ..." ' As it were'infuse the healthy desire of im-parting real knowledge into onewho already has the power, butlacks the inclination. By suchan artful manifestation of wordsdoes Socrates try to excite Eu-thyphro to say all he can for thequestion, drawing him on by this

skilful ilattery to help the poorstumbler, as he represents him-self, along the road of know-ledge.

This little diversion concern-ing Daedalus, with the remarkspreceding and following, is

thrown in, in a masterly manner,to rest the mind of the hearerbetween the arguments. So-crates is going to begin anotherbout on the original question,but gives his companion a shortbreathing time and a slight re-

freshment (this little Daedalusepisode) before again enteringthe dialectical lists.

52 []AATX2N02

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

TO baiov;

ET0. "E/ioi7e.

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

12 /Uez^ odLov irav olfcaioy^ to he Slfcacov ov irdv Zaiov.

dWd TO fxev avrov oaLOV, to Be tl /cut ciWo;

£T0. Oi)^ eiro/jLai, w ^auicpaT€<^, Tol<i XeyofjLeyoL'i.

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

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

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

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

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

Zrjva 8e tov 6' ep^avTa, Kal o§ TaBe iravT

€(f)VTcvaev,

Oufc e6e\ei<i elirelv iva yap Seo?, epda Kal

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

ET©.^ Udvvye.

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

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

OVK avayKoiov . . . Socrates Hence holiness is a part or

is going to extract from Euthy- species of what justice is the

phro the admission that although whole or genus.

all things holy are just, it is not rh 8e rt. The indefinite pro-

true that all just things are holy. noun is added because it is notThis may be thus geometrically known lohat part of justice is

represented

—

covered by holiness, and whatA, things just ; B, things by other virtues. So Lucian,

holy. D. Mort. i6, 5? ^^ yo-p o fxep nseV ovpav(f, oBe irap' rifjuv, ah rhe^SwAoj', rh 8e (rco/xa eV Otr?;

KOVLS TjSr} yeyeuTfTai, where 6

ix€v Tis is the (indefinable) di-

vine part of Heracles that has

where we see that though no left the earth,

things holy are not also just, ^vvreive <t. "brace yourself."

there are yet some just things Troinrrjs. Stasinus, who wrote

(A) which are not holy (B). the Cypria.

ET0Tcf>PI2X. 53

dWa TToWa roiavra SeSiore?, Seotevai. /xiv, alBelcrdaL

Be finqhev ravra. a Behiaaiv. ov kol aol Bokgl;

ET0. Udvv rye.

212. 'AXX' Lva 76 alBto<;, ev6a koI Seo? elvaL-

eirel eartv ccrri? aLBovfievo^; tl irpa'yiJia kol alo-x^-

v6/jLevo(; ov 7re^6^r}TaL re teal hehoLicev dfia Sofa-

iTOvqpla^i ;

ET0. d^ehoLKe fxev ovv.

2X2. Ovic dp' 6p66j<; e^^i XeyecV lva jap Seo^,

€v6a Kol alSoo<i^ aXV tva fjuev alBw^;, evda koI Seo?*

ov fjLevTOL Xva je Beo^, iravTa-)(Ov alBco^, eirl irXeov

jdp, olfjuat, Seo? alBov'^' fxopiov yap alBa}<; Seou?,

wairep dpiOixov irepLTTOv, ware ou;^ 'iva irep dpL6/jL6<i;,

evOa real TreptTTOv, lva Be TrepiTTov. evda Kal dpt6ii6<?.

eirei yap irov vvv ye;

ET0. Udvv ye.

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

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

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

^a\A.' 'iva. fjL€u alSws . . . This reverence, which is a part of

will be expressed as above, CC fear."

being fear, D being reverence. Sxrre ovx, &c. " In the sameway all number is not odd, butall odd implies number." All

' this is to show that, though all

things holy are just, all just

things are not holy—that justice

All reverence implies fear, but is the larger head under whichnot all fear reverence. And we can range holiness. Deii-

there the poet is wrong, for he nition, logicians tell us, is per

makes the two coextensive. genus et cUfferentiam, i.e. byov fxevTOL 'iva ye Seos ... 76 giving the genus or family, and

qualifies the whole sentence, the distinctive marks of the

being placed as soon as possible particular member of the family

after the beginning of the wrong we have in view. Justice is the

statement, to which it calls at- genus : it remains then to find

tention, or which it stigmatises. the difi'erentia, or distinguishing

cttI TvXiov, &c. " Fear is a marks of this particular phase

term of wider extension than of justice called holiness.

54 nAATX2N02

fiopiov <yap Tov BiKalov to caLoy, ovtod <j)Mfi€V rj aX\a)<i

aoL SoK€L;

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

Xeyeiv.

CAP. XIV.

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

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

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

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

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

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

SoK€L (701;

ET0. "E/ioiye.

E 212. Ueipo) St] kol ov ifxe ovtco SiBd^aL, to irolov

fiepo<; tov BiKalov oaiOv icJTLV, Iva koi yieXr^Tcp

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

datf W9 iKav(Jt)<i r/87; Trapa aou fiefia67}K6Ta<i ra re

evce^ri koI oaia kuI to, p,r}.

ET0. TouTO Tolvvv ep-oiye BoKei, o) 2c6«;paTe9,

TO /jLepo<; TOV htKaiov elvai evcre^h Te koi octiov, to

irepl Tr]v tcov Oe(ov depairelav' to Be irepl Tr]v twv

dvOpcoircov TO Xolttov elvai tov BiKalov fMepo^;.

D. rh &PT10U, even, conn. \v. definition out of Euthyphro,

apw, tpTi, "fitting exactly;" which he at once proceeds to

explained by laodK^K'^s, equal- test. Euthyphro divides justice

limbed, opposed to <TKaKriv6s, into two parts, perhaps with the

halting, or with unequal limbs. odd and even division of nuni-

Thefcc terms are transferred here bers running in his head, into

from geometry to arithmetic. justice with respect to heaven,

E. rovTo Toiuvv. Socrates at and with respect to men. Thelast succeeds in getting a further former, he says, is holiness.

ET0T<I>PI2N. 55

CAP. XV.

212. Kat Ka\(o<i yi /jloi, tw Ev9v<^pov, <^alv6L Xiyecv

aWa a-fiiKpov Tivo^ en eVSe?^'? elfjLt, rr)v yap Bepa- ^^

ireiav ovirto ^vvltj/jll rjvTiva ovofidXei^. ov yap irov

\6y6t<i ye, olal irep Kal at irep\ to. dWa Oepairelai

clcn^ roiavTTjv Kal irepl Oeov^. Xeyofiev yap irov —olov (pafjiiv, Xirirov^i ov Tra<i eiricTTaTaL Oepairevecv,

a\V o liriTLKO^' Tj yap;

ET0. Udvv ye,

2X2. 'H yap irov nTiriKri XirTrwv Oepairela.

ET0. Nat.

212. Ovhk ye icvva^ ird*; ewLararai OepaTreveiv,

aW 6 KVVTjyeTLKOf;.

ET0. OvTO)?.

2i2. *H yap ttov KvvrjyeTLKtj kvvo)v Oepairela.

ET0. Nat. B2X2. 'H he /SorfkariKr} ^ocav.

ET0. Ylavv ye.

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

^vdv<^pov' ovTco \ey€L<;;

ET0. "'Erycoye.

2X2. OvKovv Oepajrela ye irda-a ravTov Btairpdr^

rerai, olov roLOvBe' eif dyaOw tlvL eart, Kal dxpeXela

dWct fffiiKoov. Socrates will cept by him who is acquainted

not start on the discussion of with that art." But he breaks

this definition without having off with an example, oUu (pafiey,

it clearly understood what the and proceeds to establish thewords mean. principle in his usual way by

K^yofiev ydp irov . . . Socrates aggregating instances.—Stallb.

was going to say, "We under- B. olov Toi6vSe, so. Xeyw, as

stand, do we not, that every is shown by Kep. 331 C, oTov

depaTTeia has its particular art, roiSySe K4yw, ttus i.v irov

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

56 nAATOXQv

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

Th<; l'mTLKrj<i OepaTrevofievot oDcj^eXovvTaL /cat ^eXTLov<i

'yiyvovraL' rj ov hoKOvai aoL;

ET0. "E/xoije.

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

ical ol ySce? VTTO rr}<i ^oi]XariKrj<;, Kal TaWa TTcivTa

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

OepaTTeiav elvai;

ET0. Ma At' ovK eycoje.

2X2. 'A\V eV ODCpeXeia;

ET0. Uw^S'ov;

2f2. 'H ovv /cat rj odiOTrj^; Oepairela ovaa deodv

co^eXeid re eart 6ecbv Kal /3eA,Ti0U9 tol/? 6eov<; TTotec;

Kal (TV TOVTu ^v'y')(wpi)(jaL<^ av^ &)? iireihdv ri ocnov

Troifj^, ^eXjico tlvcl twv Oewv direpya^ei;

ET0. Ma At ovk eycoye.

212. OvSe yap iyoj, a)--Ev6v(f)pov, olfzal ere tovto

XeyeLV iroXXov Kal Bico' dXXa rovrov hi] eveKa Kal

dvTjpo/jirjv, TLva irore Xeyoi<i ttjv Oepaireiav to)v dedv,

D ovx '^yovfievo^; ae TOtavrriv Xeyetv.

ET0. Kal 6p6(i^ ye, o) ^ooKpare^' ov yap tol-

avT7]v Xeyco.

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

6cn6Tri<;;

ol Xttttol. These examples iroXXov kuI Sea>. V. S. notefrom common life are very fre- on ttoAAoG, cli. iv.

quently used by Socrates to tovtov St) eveKa koI avvpofjt-vvestablish analogies. Cf. Rep. . . ovxvyov/iieuos . . "laskedyon335, $\a7rT6fj.eyoi S' ?7r7roi ^eA- for this reason, \iz., that I wantedriovs

f)x^hovs yiyvovTai ; x^^povs. your repudiation of such an idea."

dpa us rT)v tSjv kvvwv aperrju ^ els ovx belongs to Xeyeiv, and 7)^01)-7r)v'iTnruu; /c.t.A. Atefoy means more than "think-

C. (TV. Perhaps this pronoun ing,"—" Because I expected."has a distinctive force: "You D. tIs S^ 6., "quod taudemthe theologian (who can hardly deorum officium ? " ace. of co<t.think so)." nate notion,

^

ET0T4>PI2N. .57

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

(TTroTa^; Oepairevovaiv.

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

ET0. Uavv fjiev ovv.

CAP. XVI.

212. 'E^oi? av ovv elireiv, r) larpol^; vTrrjpeTi/ci]

eh tIvo<; epyov airep-yaalav Tvy')(aveL ovaa virqpeTyfaj;

ovK et? v<yc6La<; oleu;

TjfTrep . . . Oep. Cf. Rep. 5,

456, D, aoeTTjv dfrl l^xariwu

afxcpieo-ovTai. Matthiae explains

such verbs as governing an accu-

."sative on account of the active

sense implied in them."

7} larpoTs innjpeTiK-f). The art,

subservient or auxiliary to heal-

ing others, which physicians

use. Distinguish this carefully

from 7) 6eo7s vTn]peTiK7] lowerdown, which means "the art

which others use serviceable

to the gods for their ownbenefit."

There is a transition from onesense of Oepaifeia and vn eTi:d.

to another in this passage. ThedepaiT'^'.a of dogs, horses, &c., is

directed towards their T)iysicai

improvement. depa-jreia there-

fore means " care for," withoutany notion of subservience, butsimply the care that every goodmaster or workman gives to the

instruments he uses for makinga livelihood. But when wecome to the answer, ^vir<-p ol

Sov\o. Tovs SeairSTas QepairH-

ov(TLv, the metaphor changes. It

is no longer the mechanic or

the herdsman working indepen-dently, and giving proper atten-

tion to his tools and his beasts,

but a servant attending to thedifferent wants and arbitrarydemands of his master. Noticetherefore the distinction drawnabove. The Oepaireia lorpais

vinip^TLK't] is the course of studyand knowledge of detail neces-

sary or ancillary to a physician's

right employment of his art

;

the result of it is ^716*0, health,

to the objects of its attention :

whilst the depa-jreia deo7s inrrjper.

is the unreasoning, implicit at-

tention that must be giv^en froman inferior towards a superior in

^hose service he finds himself,

'ho first dtzcaireia is objective,

directed towards the accomplish-ment of an external effect ; the

second is the discharge of a

duty. Plato, however, by pre-

serving the same phraseologywith really different meanings,drives Euthyphro to seek for

some external good effected byour attention to divine worshipand other religious duties, for

the benefit of heaven ; insteadof perceiving that the conscious-

ness of rectitude must be thechief result of attention to piousduties.

58 nAATI2XO^

EY0. "£70)76.

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

epyov cLTrepyaalav vTrrjperiKrj cariv;

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

212. Kal rj oLKoBbfioL'; ye nrov el<i olKia<i;

ET0. Nat.

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

ri,vo<; epyov aTrepyaalav vTrrjpertKr) av etr} ; BrfKov

'yap, on (TV olada eireiBrjirep rd ye Beta KdWiara

(j)fj<;elBevat dvOpcoircov.

ET0. Kal d\7)6r} ye Xeyco, w 2ci;/cpaT69.

212. EtVe Bt] 7r/?6? Ato?, rt ttot' earlv eKelvo

TO TrdyKaXov epyou, b ol 6eol direpya^ovTai r)jilv

v7r7]peTai<; j^pwfJLevoi;

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

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

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

Ta> TToX^jJLO) direpyd^ovTar rj oi);

' ET0. Urn B' ov ;

2X2. IloXXd Be y olfxai Kal KoXd Kal ol yeapyol.

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

rj eK T^9 7?}? Tpo(^r}.

ET0. Udvv ye,

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

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

ya<jia<^;

B ET0. Kat oXiyov tol irpoTepov elirov, cS 2a;-

Arpare?, otl nrXeiovo^ epyov eanv aKpL^w^; Tavra

rjfity vmipeTais xp^l^^^^h ^' S* irXiiovos epyov. This gen. is

ch. 7, E, xP'^f^^^^^ avr^ napa- explained as follows by Mat-SeiymoTi, and note. thiae : "The genitive denotes

rh Ki(pdKaiov. Understand tt)? the person or thing in whichdTrepyaaias before avT£v from the anything is found, whether as a

next remark of Socrates. property or a quality," &c., &c.

ET0Tc|>PI2N. 59

irdvTa w? exei fiaduv roSe fievTOL aoi airXw^ Xfc7a),

OTi iav fiev Ke^apia^ieva TL<i iiridTqTai, rot? deol<i

Xeyeiv re koI irpaTTetv eL';^dyLtevo9 re kqI Ovcov, ravr

eart ra ocrta, koX aco^ec ra roiavra tou? re l8iov<:

OLKov<i Kol TO, Koiva TOiV TToXewv' TO, K evavTLa TWV

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

diroWvcnv.

CAP. XVII.

212. "^H TToXv fiOL Bta ^paxvrepcov, w 'E^vOix^pov,

el i/3ovXov, etTre? av to Ke^aXaiov a>v '^pcarayv. dWdyap ov irpoOvfJLO'i fJL€ el 8t8afaf Bi]Xo<; el, Kal yap vvv

eireihrj eV auro) rjada, dTreTpdirov o el direKpiVw, CLKavo)^ av rihr) irapd aov rrjv oaLoryTa e^e/xad^KT].

vvv Be—dvdyKTj yap rov epwTOivra tm epcoTcofjiiva)

d/coXovOelv, oiry av eKelvo^ vTrdyy rl Br) av Xeyei<i

TO oaLov elvai koi ttjv ocnoTTjra ; ov^l iTrLarr/fjLTjv

rivd rov Oveiv re Kal ev'xeaOai'^

ET0. "£70)75.

2i2. OvKcvv ro Oveiv BcopelaOai eari roU OeoU,

TO S' ev^eadac alrelv rov<; deov<i ;

ET0. Kal fjbdXa, <w ^u)Kpar€<;.

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

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

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

212, 'E7n6vfi7]rr)<; yap elfic, w ^tXe, t^<? a^? ao<poa<i

Here we may say not a property aracns or dispute, as we see fromor a quality, but a species or the corresponding words, ava-

part of a genus or whole, and TpeVei koX air6x\.

refer it to the general head of iro\{), join to fipaxvTepcov,

the partitive genitive, " is a StjAos e?, j)lane videris.

matter of further exertion." C, eV avr^ ^aQa. Cf. Rep.B. (Ttci^ej, "saves," i.e. from 532, ron Z^ eV ahr^ yiyuerai.

GO nAATliNOS

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

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

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

€/ceLvoi<;

;

ET0- "Ejcoye,

CAR XVIII.

212o 'Ap' ovv ov TO 6p0(b<; alreiv av etr), wv heo-

fieOa irap iKeivcov, ravra avTov<; alreiv;

ET0, WXa TL',

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

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

E hwpelaOai ; ov <ydp ttov Te')(yLK6v y dv etrj Scopocftopelv

SiScpra Tft) Tavra, a)v ovBev Setrat,

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

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

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

Xr)\(ov.

ET0, ^EfJ'TropiK^, el ovrco^ 7]Bi6v aoc ovopbd^eiv.

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

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

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

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

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

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

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

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

rjixdiv ovBiv;

D. aKKarl. sc. HWo. art?'* So nere, "It does notE. oi ydp TTov . . . Cf. Rep. seem to be of the nature of an

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

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

ET0T4>PX2N. 61

ET0. 'AXV Of et, CO ^(£KpaTe<;, rov<; Oeov<i q)(})€-

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

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

TO. Trap' rj/jicov Scopa to?? ^eot?;

ET0. Tt 8' OL€t, dWo rj tl/.c^ re Kal yepa Kal

OTTep iyco dpri eXeyov, %api9;

212. Ke^apLo-fJievov apa iaTiV, w Ev6v(j)pov, to Boatov, aW' ov')(l ax^kXifJiov ovhe <pl\ov rot? deol^;;

ET0. Ol/jLaL eycoye Trdvrcov ye jjuoKiaTa (^iXov.

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

ToU 66ol<; (piXov.

ET0. MaXiCTTtt y€.

CAP. XIX>

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

(paLVcavTuv jjltj /MepovTe^, dXXd /3a8tfovTe?p-/£a* ifie

aiTidaeL tov AaiBaXov /:iaSl^ovTa<i avTov<; Troielv,

avTO<i 03V TToXv ye TC'^viKcoTepo^ tov AaiSdXov Kal

kvkXco TTepLi6vTa<i ttoccov ; r) ovk alaOdvei, otl 6 Xoyo^

rjfjilv TrepieX6cov TrdXiv elg TavTOV i]K€i,;

fxi/jLiTjcrat q^^

ydp TTOU, OTi iv tS efiTrpoadev to re oa-Lov Kal to

6€0(f)LXe^ ov TavTOV rj/xlv e'^aVTy, aXX' eTepa dXXrjXcoV

rj ovBe ixefjLvrjo-aL;

ET0. "Eycoye.

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

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

yiyveTai \ y] ov\

Ti S^itot'. "What name shall question is put in the negativewe give ? " " What are we to form, that this answer of Euthy-

phro's may be more emphaticcall?"^

B. fiaXiffra (pixou. Thereby and uncompromising,bringing the question round to C. eV T(jJ eixTrpoadev. Ch. 12its original starting-point. The ad fin.

62 nAAT12N02

ET0. Uavu ye.

212. OuKovv 7) aprt, ov KaXoo^ wfioXoyovfiev, rj el

Tore Ka\(o<;, vvv ovk 6p6w<; nOe/xeOa.

ET0. "EoiKev.

CAP. XX.

D wI2. 'Ef ^PX^'^ "P^ rjfJLLV itciXlv Gtceinkov^ ri

Ian TO oaioV oj? eyio, irpXv av /jLadco, eKcov elvai

OVK oLTToheCkiaaw. dWa fiij fie dTLiidarj<i^ dWairavjl rpoTTM 'Trpoae'\(ow rov vovv o tl /idXiara

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

dvOpcoTTwv, Kal OVK d(j)eT€o<i el, wGirep 6 Upcorev^:,

irplv av eLTTTj^;. el yap //,?) fjSrjaOa aacpco^; to re oaiov

Kal TO dvoatov, ovk eariv 6it(o^ dv irore eVep^e/p^/iTa?

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

deiv (f)6vov, dX'Xa Kal tou? fieov<i dv eSe aa<; irapa-

E KivhvveveLV, /jlt] ovk 6p6o)<i avro iroLr^aoi'^, Kal tov<;

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

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

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

ET0. Elaavdt<i tolvvv, w ^(oKpaTe<;. vvv yap

Girevho) TTOL, Kal /xol copa airievat.

212. Ola 7rot€i9, w eralpe' dir eXTr/So? /xe Ka-

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

D. cos iyw, understand <cr0i. tliis example Mat tliiae adds 0eVis*' Be sure I will not ..." eli/ai, a-ujXTrav €ivai, rij/xepou duai.

€Kwu dvai. Jelfs explanation e'lirep ris &.\\os. Socrates' last

of tliis phrase seems scarcely attempt on the self-complacency

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

ET0T4>P12N. 63

fiadwV TCL 7€ OCTia KOi 1X1) fCal Tt}? TT/OO? M€\7]T0V

ypa(f>r]<i diraWd^ofjiaty ivBeL^dfievo'^ eKeivw ori, ao(j)o<; X6

rjhr] irap Eudvcjipovo'i rd 6ela yeyova kul otl ov-

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

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

^LCOaOL/JLTJV.

E. airaWd^ofiai . . . fiiuaol-

l.ir)v. Schleiermacher and Engle-hardt make these two verbs

depend on €lxou, as the nearer

and remoter result, respectively,

of the indicative proposition "Ihoped." For this compare thewell-known passage in Thucy-dides

—

trapavlo'xot' . . . (ppvKTOvs

ovcas acraipri to a-nfiua rj, Kal fir)

^oT]do7ev. Stallb. condemns this

on the ground that we shall havea '

' constructio difSicilis et con-

torta; " and that Socrates will

be undertaking to live a better

life than Euthyphro {aixeipou

/Stwo-otjuTji/), whom he has already

confessed to be "innocens et

integer" (3 A). But &fi€ivov mayvery well refer simply to animprovement in Socrates' ownmoral condition. And as for

the construction, it must benoticed that Stallbaum's is opento precisely the same objection

which he brings against Schleier-

macher's and Eugelhardt's, for

v/e have the unusual sequenceno less, viz. ivSei^dfx.evos . . . onyeyoua . . . Kal fiKaaoijXTiv, noless " difficilis et contorta."

And this construction will haveto bo explained in just thesame way as that of Schleier-

macher, and with greater difh-

culty.

EXCURSirS.

ON THE CHARACTER OF EUTHYPHRO:

In Greek History there is a certain character of whomthe hero of this Dialogue strongly reminds us, and this

character is Nicias. Nicias was a man of exemplarj^

piety, and so is Euthyphro. Nicias' actions were almost

invariably governed by principle, and the same can be

said of Euthyphro. Both were highly superstitious

—

CEttTidaL/jLoveg—in an age when superstition meant rather

extreme reverence for everything divine, and was viewed

more as a commendable than as a vulgar weakness. Andboth are presented to our view in situations where their

bigotry shows as melancholy as it is preposterous ; thus

the one refuses to take advantage of the only hope of

escape left to a large army reduced to the last extremity

of famine, disease, and desperation, because the moon is

eclipsed and must be propitiated ; whilst the other is

calmly proceeding to the arraignment of his own father

on a charge of murdering a wi'etched serf. The serf, it

should be remarked, is a murderer himself, and died of

exposure (or wilful neglect, as his son Euthyphro no

doubt intended to depose before the dicasts).

With this singular plea does Euthyphro first come

F

66 EXCURSUS.

before our notice. Let it not be suppo'^ied that the idea

of such an action at law is absurd, and that we have

here only a caricature. Turning to the picture of

Athenian neglect or positive ill-treatment of the old,

we read in the Acharnians of Aristophanes as follows :

—

ol yepovT€S ol TraXaioi fxefi(pciJ.€(r6a rfj TroAet,

ov yap a^ias iKeivcov b>v iuav/xaxv^^c-l^^v

y7]po^o(rK6ufJL€(r6^ vcp' v/xo^v, dAAa Seiva irdcrxoiJ.ei/.

o'irives y^povras 6.vdpas i/x^aXouTes is ypacpas

virh yeavi(TKwv iare KarayeXaaQai pr}T6pcov.—676, &c.

(the exact case in point).

And again, in Wasps, 605, &c., if the father comes

home with his fee, well and good, all the family are

glad to see him ; and if he comes without it

—

K€l WT? IjL€ Se^crei

is ere $Xe^aL Koi rbv Tajxiav, ottSt^ apLcrrov TrapaOrja^i

Karapaaduevos Koi rovOoovcras. akXrjv ,uv fioi Ta^y H-ol^tj.

I.e. "lest he mix me {aX\r]v /jidt,av) a deadly cake."

—

Mahaffy. And yet once more, a sad but decisive in-

stance, from the Clouds, 844 seqq. :

—

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

TrSTepa irapavoias avrhv Giaayayoou 'iXw ;

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

" My father is mad—let me see. Shall I bring him into court,

or get a cofl5.n ready for him ?

"

"With these instances before us, we can see thau this

situation, as described by Euthyphro, need not be much

exaggerated. Plato has probably given us here a typical

and extreme case of unfilial bearing at Athens.

But whilst admitting the case to be an extreme one,

we must give Euthyphro his due. Now his self-

sufficiency appears by turns absurd, irritating, and

impressive. He could no more be persuaded that his

course of action -admitted of error than he could explain

EXCUilSUS. 67

the nature of Right and Wrong to Socrates. Thus, in

Ch. ly. E, when relating how this prosecution of his

father did not seem quite justifiable to his relatives, he

describes them as kukCjq el^oreg to Qelov wq e^ei tov oglov

TE iripL Koi TOV avoaiov—" taking a wrong view of divine

matters with respect to what is holy and unholy." This

is the self-complacency of a man who thoroughly believes

in his creed. And so again, in the same chaptei', whenexamined by Socrates as to his confidence in his pro-

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

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

a.vdp(i)7r<jjy, el jj-ij to. ToiavTa ivavTa aKpi/jiOQ Et^eirjv.

In fact, his knowledge of things divine seems to reach

to an extent undreamed of by the ordinary citizen ; thus

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

Twi' Qe'hov ^trjyi](TOfxat, a av aKOviov el oW otl EKTrXayijaei.

To take another instance at once of his self-sufficiency

and his immovable religious convictions, in Ch. lY. B,

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

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

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

aV yifxTy irpoTEpov Trepi ekeivov Xoyog yivono iv Tw ciku-

aTTjpio), T] TTEpl EfAov. From this we see that his self-re-

liance extended beyond the sphere of religious dogma to

that of forensic contention ; for we cannot imderstand

him here as relying merely on his superior knowledge of

the subject : the Athenians laugh at that. He himself

says (Ch. II. C) :" No, he is going to assume the

offensive and pick holes in his opponent's case."

But with all this confidence in his argumentative

powers we do not find him an apt dialectician. He is

unable to see the force of the logical text that, if all Ais £ it does iiot follow that all ^ is ^ : Ch. III. A.,

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

68 EXCURSUS.

He is also sorely bewildered by Socrates' question,

•' Is the holy loved by heaven because holy, or is it holy

because loved by heaven T' And when that question

has been proved the last step has to be explained over

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

In Ch. XIII. B. he is fairly reduced to confusion, and

plaintively urges that the argument will come round in

a circle, and will not stay where it is put. That he has

a touch of the rhetor in his character we notice from his

paraphrase of Socrates' version of piety in Ch. XYI. A,

where he escapes from the logical difficulty (of telling

what are the tpya of God towards which he is assisted

by human attention) under a rather eloquent statement

of what he considers piety to be. He is finally wearied

of the argument, and escapes by means of the plea of

another engagement.

There is a question suggested by the character of

Euthyphro with regard to his own profession. Whywas he not et,r)yr]T{]c, or expounder of religious legis-

lation 1 Who so fitted for the task as one oq Travra ra

0£?a dKpil3u)Q elceirj ? Who could have expounded the will

of heaven with such incontrovertible emphasis, such

quieting conviction, as Euthyphro ? To be sure he was

not quite proof against a dialectical attack; but then

dialecticians generally managed their own religious

affairs, and would not be likely to trouble the state

servant. He seems, too, to have been a free Athenian,

and presumably of good family. The office of Exegetes-

seems, however, to have been confined to the noble

family of the Eumolpidae. Apart from this restriction,

we can imagine no one better fitted for the office than

Euthyphro, especially in his own eyes. The most

pleasing trait in his character is his unaffected

expression of feeling towards Socrates anent his

EXCUESUS. 69

prosecution by Meletiis, of whom he says, KUKovpyelv Tt)v

TToXiv eTn^eipojy ddiKely (re. That he was not a man of

unkindly feeling is clear from this passage and the

general tone of the Dialogue. This being granted,

serves to bring out with greater clearness the extra-

ordinary strength of his creed, requiring as it did the

prosecution of his own father for a capital crime, and

scattering all such feelings as filial affection to the

winds.

Only in Roman history can we find bigotry to parallel

Euthyphro's, viz., in the person of Cato the Younger.

The two men exhibit the same uncompromising and pre-

determined attitude towards any attempt to divert them

from their convictions. And herein lies the difference

between Euthyphro and JSTicias, viz., that whilst oppo-

sition to the latter sometimes produced irresolution, it

only serves to confirm the former in his purpose. Andthus on Socrates proving for the third time that Euthy-

phro is ignorant of the true nature of Right and Wrong,

and calling his attention to the wickedness- of prosecut-

ing a father without being prepared to show just ground

for such a step, Euthyphro calmly takes down Socrates'

appeal for instruction as though it were no hint to

himself of his ignorance, and replies, EltravdiQ tuivw,

U) 2j(i)KpofTeg,

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Picture Scliool-Eooks. In Simple Language, ^vith nnnieiouslUustiTitions. Royal 16mo.

School Primei". 6t?.—School Reader. By J, Tilleard. Is.—Poctiy Bookfor School?. Is.—The Life of Joseph. Is.—The Scripture PavaMes. By theRev. J. E. Clarke. 1?.—The Scripture Miracles. By the Rev. J. E. Clarke.Is.—The New Testament History. By the Rev. J. G. Wood, M.A. Is.—TheOld Testament History. By the Rev. J. G. Wood, M.A. Is.—The Story ofBunyan's Pilgrim's Pro.srrcss. Is.—The Life of Christopher Columbus. BySarah Grompton. Is.—The Life of Martin Luther. By Sarah Crompton, Is.

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Masterman Ready. By Captain Marryat, E.N. Is. M.The Settlers in Canada. By Captain Mariyat. E.N. Is. M.Parables from Nature. (Selected.) By Mrs. Gatty. 1^-.

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18 819 a

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