Euthyphron. Euthyphro; with introd. and notes by J. Adam

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τουτο, and quotes the parallel in Phaedr. 239 A τοσούτων κακων καὶ ἔτι πλειόνων κατὰ την διάνοιαν ἐραστην ερωμέν Ἀνάγκη γιγνομένων τε και φύσει ἐνόντων των μεν δεσθαι, τα ὁ παρασκευάζειν. or laesam reasones preser xvith Sohang the τούτοις oficio αὐτοῖς in T. 39. σύ μοι δοκεῖς, ὁ Δαίδαλος. Viin δοκεῖ understanc ἐντιθέναι ὁ Δαίδαλος is en in emphati opposition to σύ CL IMB

ανδρός. See o Apol. 33 E. 3. ὁσω ὁ με κτλ. For σφ trici logic voti id require τι, Since inere is no coimparative in in relative laiise Thesidiona san example os attractionis in relative alii in iis nature to Attic

οὐ ταυτα διισχυρίσασθαι ἴτω ἔχειν os εγο διελῆλυθα, o πρέπεινουν ἔχοντι νδρί' ἔτι μέντοι ' ταὐτ' στὶν in τοιαῖτ' αττα-τοῖτο καὶ πρέπειν μοι δοκεῖ καὶ ἄξιον κινδυνευσαι οἰομένεούτω ἔχειν an Rep. VII 5I B οὐχ αμαρτήσει της γ' ἐμm ελπίδος, ἐπειδη ταύτης επιθυμεῖς ἀκούειν θεις δέ που οἶδεν ει αληθης ἶσα τυγχάνει.

5. και δῆτα This collocation is no ver common in Plato rit occurs also in rotas . Iom καὶ δητα μέλλων σοι φράζειν-υπότινος ἄλλου ἐπελαθόμην. Lilce καὶ δη καί se on et D above it direcis specia attention to ille solio vin clause. της τέχνης piesentinis a partitive genitive dependingi τοὐτο. . ἄκων εἰμὶ σοφος For σοφός as a nichnanie of SocrateSSee abOV on Here the wor i lias the de of the Englisli

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Schan rem arks that lato cites, besides Tantalus, Darius Polycrates Cinyras and Midas a representative os great xx ealth. There is intentiona paronomasia in Δαιδάλου Ταντάλου. 5o. τρυφῶν said of ne ullo is to higia an misit tocortilescen to delatis: so in II D above Euthyphroesia sat ἐπεὶ ἐμοῖ γε νεκα ἔμενεν θυν αὐτα osτως. The meanin is clearly fixed by I A insta ἀλλ' ὁ λέγω, τρυφα ὐπι πλούτου της σοφίας. Originali me vor seenis to have denote the letharo consequenton to much good living See Alc. I II - πειθη ὁ τρυφα καὶ οὐκέτ' a ηδέως του αὐτοὶ γεύσαιο λόγου Rep. II 37 2 an Rep. III 399 Ε λεληθαμέν γε διακαθαίροντες ην ἄρτι τρυφαν ἔφαμεν

πόλιν.

αὐτό σοι ξυμπροθυμήσομαι Θεῖξαι So e S read. have solio xve Schan in brachetin δεῖξαι. Is δεῖξαι is retained,

ἀλλ' εἰπὲ προθύμως. Os oster alternative δείξας is the niost obvious, but his to necessitates διδάξαι sor διδάξης Madvig's δῆσαι Adv. Crit. I p. 367 can hardi lae right since Socrates has nox expressi discarde in metaphor καὶ τούτων μεν ἄδηνὶ . Asregard in sentiment, it is to lae note that Euinyphro is no v

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απορία is ni halsconfessed, o in accordance vii Socrates' uSua procedure the solution to the problem fit dialogue vili bebul a partia one. See Introd. P. XXVi. 53. δίκαιον εἶναι πῆ τ ὁσιον δίκαιον here has the meaningo norat', right' se Bonit PlatoniSche Studien p. 23o 233 and the editor' note o Crito DC ἔτι ὁ οὐδἐ δίκαιον). Whereas in his passage Plato regards σιον as a part of ἱκαιον, in the Protagoras, Meno an Gorgias lae places σιότης a. a SuhγStantiVevirtu on the fame laiform irith σοφία, σωφροσύνη, ανδρεία and δικαιοσύνη. For a discussion of the bearing of this o in date os the Euthyphro se Intiraduction P. XXXE L57. ὁ δε τι και ἄλλο τι goes villa o δέ Uriae oster, viantevero Ait is, different'. o in Rep. I 339 C Οὐκοὐν επιχειροῖντες ὁμοUS τιθέναι τοὐς ἐν ὁρθως τιθέασι, ob δέ τινας ου ὀρθῶς. Observe in latent logica proces of διαίρεσις in orde to hunt out vhat ooσιον is δίκαιον is Suhi livide into tivo ideas, ne σιον, and the Other omething inlcno vn. The Sophistes an Politicus lae v this

mode os logica analysis in iis fulles developiment. See Introd.

59. καὶ μην-σοφώτερos. Socrates playsin the litera meanino of ἔπομαι'. Oun men hould run fast: νέων δε πάντες οἱ πολλοὶ καὶ ι μεγαλοι πόνοι Rep. VII 536 Din. Biat though ouili is theseason to learn τ γαρ ὁντι η νεότης εἰ παν ἐπίδοσιν ἔχει Theaet.

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Ουδ γαρ πάνυ χαλεπον ἐστιν εἰπεῖν.

λεγω γαρ. An exercise solio Vs in the conversion fimpoSitions exactib in in Alcib. II 39 E. Here the example is no selecte atrandom, though Stricti Spealciniit is no more an an example: a Fritgsche remaric. p. 1 7 of his edition VaptiSSime in quaestione de pietate instituta etiam de verecundia disputatur V kr eos and αἰδῶ are paris of σάτm. The principi of selectin an examplexvllicli lial iiseis involve a sesul esson is alcinoo inis, an is recomised in moderia vorks On Education e .g. Bain's Education asa. Science p. 9a. αἰδά M OO Sham i reVerence, a propersentimento seel o vard god Legg. XI 2 E θε ob προγόνους αυτων αἰδουμένους , an somemin alcinoo ὁσιότηw it is sedalso like αἰσχύνεσθαι in connection vitii vi objecis, as in the oracle quote in Rep. VIII 566 C Οὐδ' αἰδεῖται κακος εἶναι. Both meaningsare reco iSed in in sequel. Here the vor is hest translate by

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τόν θ' ἔρξαντα an και ς-ἐφύτευσεν both refer o Zeus At irstsight illis appears to contradici the vell-known i lior thy Phlichi ananaPhori pronou replaces in relative aster αἱ i a relative vitia the Same antecedent precedes see o Apol. an supram C):but o the ollier han τιν θ' ἔρξαντα is no quit in Same Sis τ' υξε an on the round of meaning it seeuis obvious that ioth clauSe are descriptive saeus Perilapsis Still retain sontestingonit original anaphori USO. Zeus is here conceived os as in creator, as So osten in the

Orphic hynans . g. Hymn. XV 3- sed Abel f βασιλεῖ, δια σην κεφαλην ἐφάνη τάδε ρεια, γαῖα θεα μήτηρ ὁρέων θ' ὁ ηχέες χθοι καὶ πιντος καὶ πάνθ', πισ' Οὐρανις ἐντις ἐέργει There is probata a veiled allusion to soni suci derivation o Zην ascis allude to in

Crat. 96 Α- O μἐν γὰρ ηνα, ο δ Δία καλοῖσι συντιθέμενα δ'ει ἔν δηλοῖ την φύσιν του θεοῖ δ δη προσήκειν φαμὸν νιματι orω τε εἶναι ἀπερ γάζεσθαι cf. o θ ερξαν ταὶ οὐ γαρ ἔστιν hμῖν και τοῖς ἄλλοις πασιν, στις ἐστὶν αιτιο μαλλον οὐ ζ Ἀρχων τε καὶ βασιλεὐ των πάντων συμβαίνει ὁ Ορθῶς ὀνομάζεσθαι υτος ὁ θεις

εἶναι, δι' ὁ ζην ἀεὶ πασι τοι ζῶσιν πάρχει se also StobaeuS Eclog Phys. 2. 24-26 8 et al. and of Aesch. Suppl. 58 -585 φυσίζοον γένος, ὁ δ Ζηνι εστιν αληθοῦς. The Deling that theHighest should berannante meet usio raret in reei literature e .g. Eur Troad 885-6 ἔστι ποτ' εἶ σύ, δυστόπαστος εἰδέναι, Ζεύς Where Se Paleyὶ So in Plato Crat. Ο Ε an Phileb. 12 e τι δ' ἐμιν δέος- εὶ πρις τὰ των θεῶν ὀνόματα υκ ἔστι κατ' ανθρωπον, αλλὰ πέρα οὐ με ιστου φόβου καὶ νυν την ἐν Ἀφροδίτην ὁπηεκείνη φίλον, ταύτη προσαγορεύω. The last passage i thia app

εὐσέβειαν ις τον δημιουργον σκουντες υ δὲ μέχρι νοματος χραίνομεν τα θεῖα, αποδεχόμενοι οὐ Πλάτω ς τον εν Φιλήβολόγον-το γαρ μιν δέος κτλ. It is in the sanae spirit ilia Platonialces Socrates lirant stoin describingulae Ide of ood othei visellian by a Sintile in Rep. VI o6 D- ἀλλ' ὐ μακάριοι, αὐτο μεν τέ ποτ' ἐστὶ τἀρογαθον ἐάσωμεν το νυν εἶναι '-ος δὲ ἔκγονός τε το ἀγαθοῖφαίνεται και μοιότατος ἐκείν λέγειν ἐθέλω '. cith vlaici conapale the impressive vord of the Timaeus a C τον ἐν Ουν ποιητην καιπατέρα οὐδε o παντι εὐρεῖν τε ἔργον και εὐρόντα ει πάντας δύνατον λέγειν.

Througlaotit his note I have assume the correcines of θ' ἔρξαντα the reading o b butes incline to thinic that θ' ἔρξαντα is a

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1 2 B 65. v γαρ Θέος, ἔνθα καὶ αἰδώs. Fritzsche potnis ut that thesanae sentiment occurs in Epichamanias Schol. o Soph. Nax io 7 και Ἐπίχαρμος ἔνθα δέος, εν ταὼθ καὶ αἰδίς. o also in itit.

Cleom. o. et καλως ὁ εἰπίν ' ἴνα γαρ eos, ἔνθα καὶ αἰδίς, and

7 . ἀλλ' v γε αἰδώς, ἔνθα καὶ δε os εἶναι. The Christianparallel viti a characteristic differen e is Terfect love castelli out sear' On εἶναι se las note blatine. 75. αἰδούμενοs-δέδοικεν Plato' choice of ivor is is very charactetistic here. Vishing to prove that αἰδί implies δέος, hepasses rom in one notion to the iner rotis a series of micidie ternis, of vhici in later in acti case involves more notion of δέος inan in earlier Thus in αἰδί sear scies prominent an in αἰσχύνεσθαι in αἰσχύνεσθαι ista in φοβεiσθαι an φοβή θαι timere), in hicli the physical a latio due o presens anger ῆ παραυτίκα πτόησις, say Ammonitis is the ea ling idea, ornas in naturaltransition to δεδιέναι metus, πόνοια κακοῖ): se Prodicus persectly Just distinctio bet vee δε os and φόβος in Prol. 35 D an sor ther

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CHAPTER XIV.

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ite al

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of Plato, .g. Gorg. o A- καὶ μην περὶ μεν ἀνθρωπους τρι προσήκοντα πράττων δίκαι αν πράττοι, περὶ ὁ θεobς σια τον δε τα δίκαια καὶ ὁσια πράττοντα νάγκη δίκαιον και σιον ναι ἔστι ταὐτα. s. Zeno in Diog. Laert. VIIo I εἶναί τε τὴν εὐσέβειαν ἐπιστήμην θεων θεραπείας the fame definitio 1 also ive by Sext. Emp. Adv. Math. IXO 23. See also Introd. p. sit.

Tliis and the follo vin Chapter a re concerned vitii the definitionno v reached. FirSt, Socrates ratSes the question acto Iulia θεραπεία meanS. In the present hapter lie proves that it cannot be ab carelaaving or iis object the benefit of the go is and Euthyphro explainiit a service like that o flaves to thei maSterS.I. καὶ καλῶ γε There is no sarcasm aere sor his definition in lato' vie xv conceat at least is it does no revea the truth:

σκυτέων καὶ των τεκτόνων κα των χαλκεων κτλ. uxoὐν, φη ὁ Σωκράτης, καὶ των ἐπομένων τούτοις του τε δικαίου και του σίου και των ἄλλων των τοιούτων ἰ

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