CITIZEN
of
methods
adopted
by
the
popular
after
and
the
inculcation
of
religious,
philosophical,
and
moral
truth,
resolved
to
justice,
though
is
not
true :
gods.
In
the
next
place,
most
unreasonable
thing
me,
calves,
groom
or
an
agricultural
labourer.
But
now,
since
your
sons
are
men,
he
teach
happy,
conscious
to
myself
that
discover
its
mean-
ing,
I
must
go
this : those
little
or
the
beginning,
horses,
do
they
spoil
them ?
Is
these
men.
For
of
Anax-
agoras
?
are demons
for
not.
the
greatest
of
all
goods
to
man
the
most
repre-
hensible
ignorance,
know ? But
So that
things,
I
shall
all whom I
human
blessings,
both
private
and
public,
from
virtue.
If,
then,
by
saying
these
things,
I
corrupt
the
youth,
these
things
must
be
mischievous
them
so,
but
is now
out from the
any
thing
of
this
penalty
of
death.
Well.
But
what
shall
I,
on
as I
other
things
in
deserve,
seeing
not to be able
of
them :
others
repulse
them,
they
will
themselves
on their
easy,
not
to
put
now taken
you,
as
being
my
friends,
the
meaning
of
that
which
has
just
now
of
any
thing
whatever;
or,
to assist in
a little.
now
only,
but
always,
Cri.
Clearly.
Socr.
He
ought,
therefore,
same
as
you
mention,
of
an
outlay
of
money,
reputation,
sider
whether
from
remaining
here
and
continuing
quiet
we
must
needs
die,
popular
opinion,
is
still
found
to
hold
good.
ac-
or
slain,
this
must
be
done,
for
justice
so
requires,
and
one
must
not
give
way,
mother
years
of
dis-
cretion
after he has
does not
If,
however,
own
eternal
sleep.
Whence
the
conclusion
men
are
not
anni-
hilated
by
death.
Cebes
d
agrees
be
immortal
is
life,
be no
poison
its
side.
The
maxim
indeed
given
on
this
subject
of
their
possessions.
come free
to
us
have
for
some
time
render an
22.
Upon
this,
Simmias,
smiling,
said,
smile,
you
have
 
as a
any
thing
with
accuracy
they
by genuine philo-
body,
being
enslaved
with
others
like
ourselves,
and
right
exchange
for
virtue,
to
barter
pleasures
for
other
things.
42.
Let
us
consider
this,
then,
more
just,
Moreover,
if
one
leads
them
to
diagrams,
or
any
thing
How
mean
you
happen,
that
on
seeing
a
picture
of
Simmias
different from
lose
it
it
are
dead,
it
will
still
exist,
born :
but
You
and
visible.
But
and
command,
but
the
mortal
obey
Which
then,
be
impressed
with
that
great
value
on
divine,
and
pure,
and
uniform.
You
speak
most
truly,
Socrates,
said
Cebes.
75.
dis-
sipated
by
the
winds,
he does not
how
they
stand,
be
confuted,
nature
should
subsist,
but
that
the
harmony,
nature
and
akin
to
that
which
is
be
pretty
much
being
a
clearly proved
who
argues
thus
argues
foolishly.
inferior
to
or
weaker
might
admit
last
garment,
and
perish
from still
its
many
births,
and
at
my-
self
harmony,
produces
a
wonderful
impression
on
me,
recalled
us,
when
produced
experienced
this,
kind
of
har-
mony
that
results
;
harmonized
the
soul
were
harmony,
it
would
never
the
more
immortal,
Such,
I
a
young
man,
Cebes,
that
by
wonder,
if
give
would have been
way
as
they
do
seemed
to
me,
therefore,
two
cubits
are
greater
than
one
cubit
by
half,
and
not
by
mag-
nitude
? for
the
added to
things.
1
16.
For
they,
perhaps,
small
degree
of
intelligence.
time
great
and
little,
but
that
magnitude
in
tened,
said,
often
repeated.
Five
immortal,
it
requires
But
there
having
received
their
deserts,
and
having
remained
the
appointed
time,
another
guide
brings
them
to
en-
ters
and
goes
out.
When,
therefore,
severally,
first
to
bathe,
him.
We
waited,
therefore,
conversing
among
legs
were
growing
heavy,
gave
him
the
poison,
taking
hold
of
him,
feet and
pressed
his
thighs
himself,
and
said,
 
person,
argument,
so mentions instances
patient;
law,
which
Socrates
perceiving,
base
by
so
by
law,
and the
live
pleasantly,
then
if
conclusion,
that
very
purpose.
CaL
Whenever
you
please,
then,
come
to
my
house
brother
Polus,
from
do not
think that
efficiency
con-
in this. Can
persuasion
which
produces
belief,
and
it,
great
speak persuasively
;
you
 
question
put
to
you,
should
not
this
is
beautiful
or
base,
till
as
boys,
which
of
the
two
was
acquainted
with
good
make
of
themselves,
nor
other
into
and
of
flattery.
But
do
not
you
remember,
Polus,
though
so
young?
Pol.
But
what
sea,
and
those
who
carry
on
any
other
commercial
business,
do them ?
it not
you,
Polus,
to
speak
the
truth,
do,
though
allowed to
to
be
envied?
Socr.
Good
words,
I
pray
you,
Polus.
Pol.
But
why
otherwise
pieces
be
you
by
ancient
examples.
For
things
good
Alexander,
his
own
cousin,
and
nearly
his
equal
in
age,
he
the
temple
ad-
duce
you,
who
are
one,
as
For
is to
these,
other,
it
must
?
between
us.
And
next,
committed
injustice
to
be
punished,
as
of
the
soul.
Pol.
They
have
been
so
admitted.
?
evil,
either
in
body
or
soul,
which
is
healthy
soul,
punished
than
?
Socr.
Must
spend
alto-
gether
subverted,
and
Gorgias
was
compelled
the
many
advantage,
and
with
the
worse,
a
man
;
important subjects.
proof
that
you
are
really
well-disposed
towards
me.
Moreover,
that
you
are
able
to
ought
to
studj
r
stronger
trifling.
Tell
me,
Socrates,
are
you
not
ashamed,
at
man
who
is
time
since.
First,
by
the
supe-
shoemakers,
or
cooks,
to
you?
For
you
allege
that
I
of
kings,
un-
(meaning
thereby
the
invisible
world)
obtained,
other
desires,
and,
having
the
power
them
as
it
is
with
health
and
disease ?
For,
surely,
man
is
the health of
bad
injurious
things
and
such
as
are
pleasant,
for
the
sake
of
things
good,
;
is
good
studies
Meles
appear
to
you
to
be
only
to
gratify
the
spectators
is
best,
aiming
at
this,
that
the
citizens
may
is.
Cal.
art
in
this,
can
you
say
that
any
one
of
say.
former.
Cal.
Why
cussion
unfinished.
Cal.
Cannot
you
go
through
the common
honourably,
and
should
happy
must
pursue
and
a
the
happy
are
not
happy
from
the
possession
of
justice
and
temperance,
and
the
wretched,
wretched
from
vice
circumstanced,
commits
it,
and
if,
great
people,
either
great
riches,
to
works
with
all
other
things,
and
if,
attempting
busy myself
rhetoric,
as
the
legislative
is
than
the
judicial,
and
the
gymnastic
art
than
medicine.
160.
But
I
for
my
part
any
other
com-
mitted
injustice.
that
which
is
best,
most
agreeable,
say
crimes
is
the
worst
the
case.
Cal.
Since
you
have
brought
judged.
First
of
all,
then,
they
must
no
longer
be
allowed
disproportion
and
baseness
through
power,
luxury,
wantonness
and
intemperate
conduct.
On
seeing
this
kind
good
to
the
being
just,
value,
Callicles.
f
Ti
yiyveffdai
ical
KoAaftfyievov
SiSdvai
S'IKIJV,
Stallbaum
translates
come.
On
arriving
there,
they
find
the
sophist
attended
by
a
crowd
of
admirers,
other
the
same
thing.
of Clinias ?
young,
like the
every
one
that
desires
it,
praise
ah
that
they
sell,
though
perhaps
;
may
lodging
for
strangers.
Now
Pausanias's favourite.
outside
what
they
were
talking
about,
although
I
was
exceedingly
anxious
to
hear
Pro-
dicus
kind of
and
observed
with
no
slight
jealousies
and
enmities,
and
even
plots.
For
my
part,
I
say
that
were
to
attach
The
instruction
from
speaking,
through
being
hooted
down,
or
the
archers
drag
him
away
or
remove
him
by
order
I
therefore,
Protagoras,
looking
came,
the
gods
hoofs,
and
some
with
hairs
and
sustenance,
but
afterwards,
as
cities,
otherwise than
avenges
himself
irrationally
builder,
nor
of
a
brazier,
;
taught.
 Why
the
sons
at
all
wonderful
that
them
any
further
questions,
like
books
they
are
therefore,
in
imitation
of
Cousin,
adopted
the
word
temperance
throughout
this
part
Socrates
brings
his
antagonist
distinguished
plants,
but
if
you
me,
that
of
brevity.
Socrates,
said
he,
has not the
Socrates
in
conversing,
other,
words
out
of
sight
of
land,
but
distinguish
conversing
with
them
in
secret,
expelling
these
long
to
go
through
ground,
but
not
one
always
unskilful
become
so,
but
infinite
him either
but
you
? Since
you
not
only
think
yourself
to
be
a
good
and
worthy
man,
as
some
others
also
are
virtuous,
my
senses.
97.
admission
improperly.
your
opinion
of
it,
or
do
you
think
that
knowledge
a
noble
thing,
pleasant,
for
not
worthy
ous.
For
if
you
weigh
pleasures
with
pleasures,
the
greater
and
our
selections
of
ex-
cess
and
defect
118.
Prodicus,
therefore,
laughing,
agreed
with
me,
as
did
the
others.
do
you
say
are
man,
to
accuse
and
laugh
at
us,
and
if
should be
guilty
of
describes how
three
If
that leads the soul
of
the
things
more
excellent,
which
case,
think
thus
of
me,
the
place.
This
go
any
thing,
but
men
in
the
city
do.
You,
however,
appear
to
me
to
have
discovered
a
For as
be
for
our
advantage
if
convenient for
them to
a
few
more
hope
that
among
the
many
there
is
one
worthy
of
your
affection.
If,
therefore,
you
re-
spect
the
established
usages
of
mankind,
and
are
afraid
lest,
they
;
;
it.
you
heard
it,
even
if
I
bid
nine
Archons,
;
who
is,
if
he
neglected
to
extol
the
prudence
of
handling.
Ph(B.
I
grant
what
you
say
no
ignorant
person
is
inferior
and
endeavour
that
profitable
society,
whence
he
might
most
wise
and
care
of
the
body,
how
other
things
as
accompany
these
be
so
easily
caught,
nor
when
who
favours,
reminding
ful,
morose,
envious,
disgusting,
detrimental
to
his
property,
being
relating
to
mythology,
Homer
in
and the
become
an
efficient
poet,
both
addition,
both
divine
and
human,
by
observing
moved
by
an-
other,
when
it
and this can
of
reasoning,
but
heaven,
outer
region,
truth,
until
the
next
revolution,
passes
things
view of the
he
beholds
it,
but,
giving
himself
up
to
pleasure,
recently
initiated,
and
who
formerly
beheld
many
things,
when
refreshed
possible
to
the
object
of
its
longing.
the
objects
of
of
all
this,
one
at
the
insolent
horse,
and
80.
Accordingly
he
is
in
love,
but
concord,
having
ob-
tained
the
mastery
over
themselves,
and
which
most
other,
but
less
so
have heard some
that the
greater
similarity
of
the
thing
not so
his
speech.
Have
I
said
nothing
one
body
there
spring
two
new-fangled
method
of
speaking,
per-
sons,
and
when,
become
a
Socr.
But,
I
think,
they
would
not
upbraid
him
rudely,
but
as
a
musician,
who
happened
to
the
things
seasonable
and
un-
to
the
opinions
of
men?
Phee.
Your
question
;
use
it,
memory,
for
recollection.
And
you
are
providing
for
your
disciples
the
appearance
and
a
stone,
if
only
they
spoke
speech
is
adapted
utterly
ignorant
of
had
u
per-
know what
they say
there
does
so
appear,
by
so
much
the
poli-
tician
more exalted
conclusion,
that
false
proceeds
Thesetetus
is
we
please.
Suppose
the
soul
aviary
containing
all
;
the
syllable
1
say
that
bad
state
from
several
wounds,
though
conversation
he
had
had
with
him,
which
was
very
well
worth
hearing,
and
me,
conversing
himself
difficult,
and
beyond
compare,
I,
for
my
part,
thought
age
can
manage
to
do
this.
of
our
citizens ?
lyre,
and
he
should
say
that
they
were
modulated
alike,
from others who I think understand
any thing
science
all,
Theodorus,
from
my
it.
Thece.
It
appears
easy
now,
with
solids.
15.
Socr.
Excellently
done,
length
and
power
and
necessary,
that
who
are
pregnant
bring
bring-
ing
forth
and
not
their
bodies.
empty.
Science,
you
say,
is
per-
ception
happen
cold,
but
same
with
ten
thousand
other
things
with
reference
celebrity
species
of
motion,
any thing
any
thing
is
surprising
s.
Socr.
You
see,
then,
that
that,
if
any
one
says
that
relative
thought
naked,
some
of
them
mean,
should
you
hesitate
to
strip
yourself
and
shew
your
own
now
as
to
say
scientific
knowledge,
does
encounter,
despising
what
appears
to
any
one
becomes,
ence,
exists
to
him
man,
but
who entertains
from
the
beginning,
do
so,
by
answering
obey
him,
it
is
requisite
that
you
and
I,
questioning
and
answering
each
other,
should
almost
full
necessary,
one ? But if
agree
with
him,
you
must
be
aware
that,
in
abilities
such
as
they
are,
and
to
say
whatever
appears
to
us
our
endeavours
city,
and
yet
than
another,
nor
one
city
than
another
us,
the others
who
any
evil
of
any
one
from
not
having
mountain
pen.
as
follows.
God
gances
of
foolish
men.
87.
Theo.
Assuredly,
Socrates.
Socr.
I
know
it,
my
friend.
One
thing,
however,
happens
becomes somehow
things,
white,
heavy,
light,
and
every
thing
of
that
kind
the
true
measure,
but
or
cracked.
For
the
contest
among
this
of
flux,
as
science.
Theo.
You
appear
to
rest,
as
you
just
now
proposed
to
do.
Theo.
Do
you
who
are
so
young,
Thesetetus,
and
words
and
perception
know
all
things,
and
in
these
it
appears
what is
in silence
difficulty
we
are,
we
should
be
compelled
say.
free,
then
we
will
speak
of
others,
as
subject
to
this,
being
ourselves
placed
beyond
remembrance,
is
something
not know
is some
and
that
you
again
person
whom
he
knows
and
perceives,
easily
taught,
hairy
and
rough,
and
stony
you
choose ?
place
it
appears
understand
sciences
false
judgment.
Thece.
But
how
great piece
other
thing
that
know,
and
ignorances,
which
their
ought
to
be
said.
Socr.
;
ele-
ment
of them
capable
things.
Thece.
What
are
they
syllable
of
your
names
different
and
impiety
court,
and
slave of
our
care
for
the
gods.
But,
asks
Socrates,
what
only
one
of
our
so,
Socrates
?
him,
 
mother,
or
whoever
related
by
the
poets,
truth,
Socrates.
Socr.
Perhaps
so.
But,
Euthyphron,
Euthyphron
as
:
leads
it
holy
because
they
love
it
it is
you
placed
it.
made
follow
that
ter to learn all
to
offer
gifts
to
the
gods,
and
to
pray
to
beg
something
a
knowledge
of
begging
from
and
giving
things
beauty among
Hippothales,
though
he
to
wise
enough,
not
only
his
father,
but
all
others,
will
entrust
him
with
the
management
of
themselves
saying
friend
of
the
other,
from
the
like
other
d
say
that
evil,
nor
yet
the
good
a
great
each
other.
we think
;
ap-
peared
;
them,
are
never
:
the
like
strong,
for
the
the sake of the
 
case,
hunger,
if
men
and
other
animals
existed,
yet
not
so
any
longer
exist
of
loving
and
being
loved ?
So
useless can be