Phaedrus — Plato

p. 30man to death for this ; certainly not. For besides being happier in that world than in this, they will be immortal, if what is said is true. Wherefore, O judges, be of good cheer about death, and know this of a truth — that no evil can happen to a good man, either in life or after deaths He and his are not neglected by the gods ; nor has my own approaching end happened by mere chance. But I see clearly that to die and be released was better for me; and therefore the oracle gave no sign. For which reason, also, I am not angry with my accusers or my condemners ; they have done me no harm, although neither of them meant to do me any good ; and for this I may gently blame them. Still I have a favor to ask of them. When my sons are grown up, I would ask you, O my friends, to punish them ; and I would have you trouble them, as I have troubled you, if they seem to care about riches, or anything, more than about virtue ; or if they pretend to be something when they are really nothing, — then reprove them, as I have reproved you, for not caring about that for which they ought to care, and thinking that they are something when they are really ^ nothing.®^ And if you do this, I and my sons will have received justice at your hands. The hour of departure has arrived, and we go our wa)rs — I to die, and you to live. Which is better God only knows. •0 •< For if a man think himself to be something when he is nothing, he deceiveth himsell "~Gal., vi. 3.

EUTHYDEMUS

INTRODUCTION The Euthydemus is a farce — ^with a purpose. The clew to the purpose is found in the conversation between Socrates and Crito at the close of the dialogue. Crito was a well-todo Athenian citizen and a warm personal friend of Socrates. As a citizen, business man, and father, he had the interests and was naturally inclined to share the average opinions of his fellow-citizens.

Like other Athenians, he was accordingly inclined to distrust the new breed of men called Sophists, who were turning the world upside down with their teachings.

He knew and loved and trusted Socrates, and did not therefore confuse him with the Sophists ; but he saw that others did so, and partly for fear on Socrates' account, partly for fear that his sons would be misled and corrupted by the new learning, he came to Socrates with anxious questions and warnings.

The dialogue Euthydemus is intended to show the difference between Socrates and the Sophists in such a way that a wayfaring man, though a fool, should not confuse them. The Sophists have nothing real to teach, — believe in nothing real to teach ; Socrates believes unvaryingly in the reality and power of the truth. Their art is word trickery ; the art of Socrates is step-by -step approach to the truth.

Their purpose is to get the boy's money ; Socrates will take no money, but wants to save the boy's life. In spite of these differences, 3 33

p. 34Grote is doubtless right in saying that if you had asked an Athenian citizen of that time to name one or two Sophists, he would probably have replied, Socrates and Plato, so hard it is to make the public discriminate. There is a deep pathos in Crito's bewilderment about what to do with his sons. Shall he bring them up as moneymakers, ignorant of divine philosophy.? Shall he commit them to some of the teachers of the new learning ? What shall he do with them ? The philosophy of Socrates is there face to face with a real question, not to be evaded. Socrates did not hesitate to reply.

EUTHYDEMUS