ABOMINATE.................3
Soc. But they will be sure to listen if they find that you are a good speaker. There was a notion that came into my mind while you were speaking ; I said to myself : “Well, and what if Euthyphro does prove to me that all the gods regarded the death of the serf as unjust, how do I know anything more of the nature of piety and impiety ? for granting that this action may be hateful to the gods, still piety and impiety are not adequately defined by these distinctions, for that which is hateful to the gods has been shown to be also pleasing and dear to them.” And therefore, Euthyphro, I do not ask you to prove this ; I will suppose, if you like, that all the gods condemn and abominate such an action. But I will amend the definition so far as to say that what all the gods hate is impious, and what they love pious or holy ; and what some of them love and others hate is both or neither. Shall this be our definition of piety and impiety ?	EUTHYPHRO
Ath. Well, now, when you praise and blame war in this high-flown strain, whom are you praising or blaming, and to which kind of war are you referring ? I suppose that you must mean foreign war, if I am to judge from expressions of yours in which you say that you abominate those	LAWS
Now can we be right in praising and admiring another who is doing that which any one of us would abominate and be ashamed of in his own person ?	THE REPUBLIC X
ABORIGINAL................1
Soc. My notion would be something of this sort : — I suspect that the sun, moon, earth, stars, and heaven, which are still the Gods of many barbarians, were the only Gods known to the aboriginal Hellenes. Seeing that they were always moving and running, from their running nature they were called Gods or runners (Theous, Theontas) ; and when men became acquainted with the other Gods, they proceeded to apply the same name to them all. Do you think that likely ?	CRATYLUS
ABORIGINES................2
Str. Verily, Theaetetus, I perceive a great improvement in them ; the real aborigines, children of the dragon’s teeth, would have been deterred by no shame at all, but would have obstinately asserted that nothing is which they are not able to squeeze in their hands.	SOPHIST
Str. They deny the truth of what we were just now, saying to the aborigines about existence.	SOPHIST
ABOULIA...................1
Soc. Doxa is either derived from dioxis (pursuit), and expresses the march of the soul in the pursuit of knowledge, or from the shooting of a bow (toxon) ; the latter is more likely, and is confirmed by oiesis (thinking), which is only oisis (moving), and implies the movement of the soul to the essential nature of each thing — just as boule (counsel) has to do with shooting (bole) ; and boulesthai (to wish) combines the notion of aiming and deliberating — all these words seem to follow doxa, and all involve the idea of shooting, just as aboulia, absence of counsel, on the other hand, is a mishap, or missing, or mistaking of the mark, or aim, or proposal, or object.	CRATYLUS
ABOUND....................1
On the other hand, the men of business, stooping as they walk, and pretending not even to see those whom they have already ruined, insert their sting — that is, their money — into someone else who is not on his guard against them, and recover the parent sum many times over multiplied into a family of children : and so they make drone and pauper to abound in the State.	THE REPUBLIC VIII
ABOUNDING.................1
I have told you one tale, and now I must tell you another, which is worth hearing, ‘Of the doings and sufferings of the enduring man’, while he was on the expedition. One morning he was thinking about something which he could not resolve ; he would not give it up, but continued thinking from early dawn until noon — there he stood fixed in thought ; and at noon attention was drawn to him, and the rumour ran through the wondering crowd that Socrates had been standing and thinking about something ever since the break of day. At last, in the evening after supper, some Ionians out of curiosity (I should explain that this was not in winter but in summer), brought out their mats and slept in the open air that they might watch him and see whether he would stand all night. There he stood until the following morning ; and with the return of light he offered up a prayer to the sun, and went his way. I will also tell, if you please — and indeed I am bound to tell of his courage in battle ; for who but he saved my life ? Now this was the engagement in which I received the prize of valour : for I was wounded and he would not leave me, but he rescued me and my arms ; and he ought to have received the prize of valour which the generals wanted to confer on me partly on account of my rank, and I told them so, (this, again Socrates will not impeach or deny), but he was more eager than the generals that I and not he should have the prize. There was another occasion on which his behaviour was very remarkable — in the flight of the army after the battle of Delium, where he served among the heavy-armed — I had a better opportunity of seeing him than at Potidaea, for I was myself on horseback, and therefore comparatively out of danger. He and Laches were retreating, for the troops were in flight, and I met them and told them not to be discouraged, and promised to remain with them ; and there you might see him, Aristophanes, as you describe, just as he is in the streets of Athens, stalking like a and rolling his eyes, calmly contemplating enemies as well as friends, and making very intelligible to anybody, even from a distance, that whoever attacked him would be likely to meet with a stout resistance ; and in this way he and his companion escaped — for this is the sort of man who is never touched in war ; those only are pursued who are running away headlong. I particularly observed how superior he was to Laches in presence of mind. Many are the marvels which I might narrate in praise of Socrates ; most of his ways might perhaps be paralleled in another man, but his absolute unlikeness to any human being that is or ever has been is perfectly astonishing. You may imagine Brasidas and others to have been like Achilles ; or you may imagine Nestor and Antenor to have been like Perides ; and the same may be said of other famous men, but of this strange being you will never be able to find any likeness, however remote, either among men who now are or who ever have been — other than that which I have already suggested of Silenus and the satyrs ; and they represent in a figure not only himself, but his words. For, although I forgot to mention this to you before, his words are like the images of Silenus which open ; they are ridiculous when you first hear them ; he clothes himself in language that is like the skin of the wanton satyr — for his talk is of pack-asses and smiths and cobblers and curriers, and he is always repeating the same things in the same words, so that any ignorant or inexperienced person might feel disposed to laugh at him ; but he who opens the bust and sees what is within will find that they are the only words which have a meaning in them, and also the most divine, abounding in fair images of virtue, and of the widest comprehension, or rather extending to the whole duty of a good and honourable man.	SYMPOSIUM
ABOVE-MENTIONED...........3
A night which is passed in such a manner, in addition to all the above-mentioned advantages, infuses a sort of courage into the minds of the citizens. When the day breaks, the time has arrived for youth to go to their schoolmasters. Now neither sheep nor any other animals can live without a shepherd, nor can children be left without tutors, or slaves without masters. And of all animals the boy is the most unmanageable, inasmuch as he has the fountain of reason in him not yet regulated ; he is the most insidious, sharp-witted, and insubordinate of animals. Wherefore he must be bound with many bridles ; in the first place, when he gets away from mothers and nurses, he must be under the management of tutors on account of his childishness and foolishness ; then, again, being a freeman, he must be controlled by teachers, no matter what they teach, and by studies ; but he is also a slave, and in that regard any freeman who comes in his way may punish him and his tutor and his instructor, if any of them does anything wrong ; and he who comes across him and does not inflict upon him the punishment which he deserves, shall incur the greatest disgrace ; and let the guardian of the law, who is the director of education, see to him who coming in the way of the offences which we have mentioned, does not chastise them when he ought, or chastises them in a way which he ought not ; let him keep a sharp look-out, and take especial care of the training of our children, directing their natures, and always turning them to good according to the law.	LAWS VII
Ath. Or, to put the question in another way, making answer to ourselves : — If, as most of these philosophers have the audacity to affirm, all things were at rest in one mass, which of the above-mentioned principles of motion would first spring up among them ?	LAWS X
Ath. And to which of the above-mentioned classes of guardians would any man compare the Gods without absurdity ? Will he say that they are like pilots, who are themselves turned away from their duty by “libations of wine and the savour of fat,” and at last overturn both ship and sailors ?	LAWS X
ABSENCE...................24
But the science of science, I said, will also be the science of the absence of science.	CHARMIDES
Does not what you have been saying, if true, amount to this : that there must be a single science which is wholly a science of itself and of other sciences, and that the same is also the science of the absence of science ?	CHARMIDES
But in the case of hearing and sight, or in the power of self-motion, and the power of heat to burn, this relation to self will be regarded as incredible by some, but perhaps not by others. And some great man, my friend, is wanted, who will satisfactorily determine for us, whether there is nothing which has an inherent property of relation to self, or some things only and not others ; and whether in this class of self-related things, if there be such a class, that science which is called wisdom or temperance is included. I altogether distrust my own power of determining these matters : I am not certain whether there is such a science of science at all ; and even if there be, I should not acknowledge this to be wisdom or temperance, until I can also see whether such a science would or would not do us any good ; for I have an impression that temperance is a benefit and a good. And therefore, O son of Callaeschrus, as you maintain that temperance or wisdom is a science of science, and also of the absence of science, I will request you to show in the first place, as I was saying before, the possibility, and in the second place, the advantage, of such a science ; and then perhaps you may satisfy me that you are right in your view of temperance.	CHARMIDES
Then, assuredly, wisdom or temperance, if only a science of science, and of the absence of science or knowledge, will not be able to distinguish the physician who knows from one who does not know but pretends or thinks that he knows, or any other professor of anything at all ; like any other artist, he will only know his fellow in art or wisdom, and no one else.	CHARMIDES
Soc. Then restraint or chastisement is better for the soul than intemperance or the absence of control, which you were just now preferring ?	GORGIAS
Soc. Doxa is either derived from dioxis (pursuit), and expresses the march of the soul in the pursuit of knowledge, or from the shooting of a bow (toxon) ; the latter is more likely, and is confirmed by oiesis (thinking), which is only oisis (moving), and implies the movement of the soul to the essential nature of each thing — just as boule (counsel) has to do with shooting (bole) ; and boulesthai (to wish) combines the notion of aiming and deliberating — all these words seem to follow doxa, and all involve the idea of shooting, just as aboulia, absence of counsel, on the other hand, is a mishap, or missing, or mistaking of the mark, or aim, or proposal, or object.	CRATYLUS
He told us that Pythodorus had described to him the appearance of Parmenides and Zeno ; they came to Athens, as he said, at the great Panathenaea ; the former was, at the time of his visit, about 65 years old, very white with age, but well favoured. Zeno was nearly 40 years of age, tall and fair to look upon ; in the days of his youth he was reported to have been beloved by Parmenides. He said that they lodged with Pythodorus in the Ceramicus, outside the wall, whither Socrates, then a very young man, came to see them, and many others with him ; they wanted to hear the writings of Zeno, which had been brought to Athens for the first time on the occasion of their visit. These Zeno himself read to them in the absence of Parmenides, and had very nearly finished when Pythodorus entered, and with him Parmenides and Aristoteles who was afterwards one of the Thirty, and heard the little that remained of the dialogue. Pythodorus had heard Zeno repeat them before.	PARMENIDES
Do not the words “is not” signify absence of being in that to which we apply them ?	PARMENIDES
Str. And we shall find this to be generally true of art or the absence of art.	SOPHIST
Str. There is a criterion of voluntary and involuntary, poverty and riches, law and the absence of law, which men now-a-days apply to them ; the two first they subdivide accordingly, and ascribe to monarchy two forms and two corresponding names, royalty and tyranny.	STATESMAN
Str. But do you suppose that any form of government which is defined by these characteristics of the one, the few, or the many, of poverty or wealth, of voluntary or compulsory submission, of written law or the absence of law, can be a right one ?	STATESMAN
Str. And, as we were saying, he who has knowledge and is a true Statesman, will do many things within his own sphere of action by his art without regard to the laws, when he is of opinion that something other than that which he has written down and enjoined to be observed during his absence would be better.	STATESMAN
Str. The division made no difference when we were looking for the perfect State, as we showed before. But now that this has been separated off, and, as we said, the others alone are left for us, the principle of law and the absence of law will bisect them all.	STATESMAN
Thus have I concisely given the result of my thoughts ; and my verdict is that being and space and generation, these three, existed in their three ways before the heaven ; and that the nurse of generation, moistened by water and inflamed by fire, and receiving the forms of earth and air, and experiencing all the affections which accompany these, presented a strange variety of appearances ; and being full of powers which were neither similar nor equally balanced, was never in any part in a state of equipoise, but swaying unevenly hither and thither, was shaken by them, and by its motion again shook them ; and the elements when moved were separated and carried continually, some one way, some another ; as, when rain is shaken and winnowed by fans and other instruments used in the threshing of corn, the close and heavy particles are borne away and settle in one direction, and the loose and light particles in another. In this manner, the four kinds or elements were then shaken by the receiving vessel, which, moving like a winnowing machine, scattered far away from one another the elements most unlike, and forced the most similar elements into dose contact. Wherefore also the various elements had different places before they were arranged so as to form the universe. At first, they were all without reason and measure. But when the world began to get into order, fire and water and earth and air had only certain faint traces of themselves, and were altogether such as everything might be expected to be in the absence of God ; this, I say, was their nature at that time, and God fashioned them by form and number. Let it be consistently maintained by us in all that we say that God made them as far as possible the fairest and best, out of things which were not fair and good. And now I will endeavour to show you the disposition and generation of them by an unaccustomed argument, which am compelled to use ; but I believe that you will be able to follow me, for your education has made you familiar with the methods of science.	TIMAEUS
Ath. Such an one as women were likely to give them, and especially princesses who had recently grown rich, and in the absence of the men, too, who were occupied in wars and dangers, and had no time to look after them.	LAWS III
Ath. Next, we must pass in review the government of Attica in like manner, and from this show that entire freedom and the absence of all superior authority is not by any means so good as government by others when properly limited, which was our ancient Athenian constitution at the time when the Persians made their attack on Hellas, or, speaking more correctly, on the whole continent of Europe. There were four classes, arranged according to a property census, and reverence was our queen and mistress, and made us willing to live in obedience to the laws which then prevailed. Also the vastness of the Persian armament, both by sea and on land, caused a helpless terror, which made us more and more the servants of our rulers and of the laws ; and for all these reasons an exceeding harmony prevailed among us. About ten years before the naval engagement at Salamis, Datis came, leading a Persian host by command of Darius, which was expressly directed against the Athenians and Eretrians, having orders to carry them away captive ; and these orders he was to execute under pain of death. Now Datis and his myriads soon became complete masters of Eretria, and he sent a fearful report to Athens that no Eretrian had escaped him ; for the soldiers of Datis had joined hands and netted the whole of Eretria. And this report, whether well or ill founded, was terrible to all the Hellenes, and above all to the Athenians, and they dispatched embassies in all directions, but no one was willing to come to their relief, with the exception of the Lacedaemonians ; and they, either because they were detained by the Messenian war, which was then going on, or for some other reason of which we are not told, came a day too late for the battle of Marathon. After a while, the news arrived of mighty preparations being made, and innumerable threats came from the king. Then, as time went on, a rumour reached us that Darius had died, and that his son, who was young and hot-headed, had come to the throne and was persisting in his design. The Athenians were under the impression that the whole expedition was directed against them, in consequence of the battle of Marathon ; and hearing of the bridge over the Hellespont, and the canal of Athos, and the host of ships, considering that there was no salvation for them either by land or by sea, for there was no one to help them, and remembering that in the first expedition, when the Persians destroyed Eretria, no one came to their help, or would risk the danger of an alliance with them, they thought that this would happen again, at least on land ; nor, when they looked to the sea, could they descry any hope of salvation ; for they were attacked by a thousand vessels and more. One chance of safety remained, slight indeed and desperate, but their only one. They saw that on the former occasion they had gained a seemingly impossible victory, and borne up by this hope, they found that their only refuge was in themselves and in the Gods. All these things created in them the spirit of friendship ; there was the fear of the moment, and there was that higher fear, which they had acquired by obedience to their ancient laws, and which I have several times in the preceding discourse called reverence, of which the good man ought to be a willing servant, and of which the coward is independent and fearless. If this fear had not possessed them, they would never have met the enemy, or defended their temples and sepulchres and their country, and everything that was near and dear to them, as they did ; but little by little they would have been all scattered and dispersed.	LAWS III
Ath. In the first place, let us speak of the laws about music — that is to say, such music as then existed — in order that we may trace the growth of the excess of freedom from the beginning. Now music was early divided among us into certain kinds and manners. One sort consisted of prayers to the Gods, which were called hymns ; and there was another and opposite sort called lamentations, and another termed paeans, and another, celebrating the birth of Dionysus, called, I believe, “dithyrambs.” And they used the actual word “laws,” or nomoi, for another kind of song ; and to this they added the term “citharoedic.” All these and others were duly distinguished, nor were the performers allowed to confuse one style of music with another. And the authority which determined and gave judgment, and punished the disobedient, was not expressed in a hiss, nor in the most unmusical shouts of the multitude, as in our days, nor in applause and clapping of hands. But the directors of public instruction insisted that the spectators should listen in silence to the end ; and boys and their tutors, and the multitude in general, were kept quiet by a hint from a stick. Such was the good order which the multitude were willing to observe ; they would never have dared to give judgment by noisy cries. And then, as time went on, the poets themselves introduced the reign of vulgar and lawless innovation. They were men of genius, but they had no perception of what is just and lawful in music ; raging like Bacchanals and possessed with inordinate delights-mingling lamentations with hymns, and paeans with dithyrambs ; imitating the sounds of the flute on the lyre, and making one general confusion ; ignorantly affirming that music has no truth, and, whether good or bad, can only be judged of rightly by the pleasure of the hearer. And by composing such licentious works, and adding to them words as licentious, they have inspired the multitude with lawlessness and boldness, and made them fancy that they can judge for themselves about melody and song. And in this way the theatres from being mute have become vocal, as though they had understanding of good and bad in music and poetry ; and instead of an aristocracy, an evil sort of theatrocracy has grown up. For if the democracy which judged had only consisted of educated persons, no fatal harm would have been done ; but in music there first arose the universal conceit of omniscience and general lawlessness ; — freedom came following afterwards, and men, fancying that they knew what they did not know, had no longer any fear, and the absence of fear begets shamelessness. For what is this shamelessness, which is so evil a thing, but the insolent refusal to regard the opinion of the better by reason of an over-daring sort of liberty ?	LAWS III
But there is no difficulty in seeing that grace or the absence of grace is an effect of good or bad rhythm.	THE REPUBLIC III
And surely the art of the painter and every other creative and constructive art are full of them — weaving, embroidery, architecture, and every kind of manufacture ; also nature, animal and vegetable — in all of them there is grace or the absence of grace. And ugliness and discord and inharmonious motion are nearly allied to ill-words and ill-nature, as grace and harmony are the twin sisters of goodness and virtue and bear their likeness.	THE REPUBLIC III
And what would you say of unwillingness and dislike and the absence of desire ; should not these be referred to the opposite class of repulsion and rejection ?	THE REPUBLIC IV
Then, Adeimantus, I said, the worthy disciples of philosophy will be but a small remnant : perchance some noble and welleducated person, detained by exile in her service, who in the absence of corrupting influences remains devoted to her ; or some lofty soul born in a mean city, the politics of which he contemns and neglects ; and there may be a gifted few who leave the arts, which they justly despise, and come to her ; or peradventure there are some who are restrained by our friend Theages’s bridle ; for everything in the life of Theages conspired to divert him from philosophy ; but ill-health kept him away from politics. My own case of the internal sign is hardly worth mentioning, for rarely, if ever, has such a monitor been given to any other man. Those who belong to this small class have tasted how sweet and blessed a possession philosophy is, and have also seen enough of the madness of the multitude ; and they know that no politician is honest, nor is there any champion of justice at whose side they may fight and be saved. Such a one may be compared to a man who has fallen among wild beasts — he will not join in the wickedness of his fellows, but neither is he able singly to resist all their fierce natures, and therefore seeing that he would be of no use to the State or to his friends, and reflecting that he would have to throw away his life without doing any good either to himself or others, he holds his peace, and goes his own way. He is like one who, in the storm of dust and sleet which the driving wind hurries along, retires under the shelter of a wall ; and seeing the rest of mankind full of wickedness, he is content, if only he can live his own life and be pure from evil or unrighteousness, and depart in peace and good-will, with bright hopes.	THE REPUBLIC VI
How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain ?	THE REPUBLIC IX
How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain ?	THE REPUBLIC IX
Then can you wonder that persons who are inexperienced in the truth, as they have wrong ideas about many other things, should also have wrong ideas about pleasure and pain and the intermediate state ; so that when they are only being drawn toward the painful they feel pain and think the pain which they experience to be real, and in like manner, when drawn away from pain to the neutral or intermediate state, they firmly believe that they have reached the goal of satiety and pleasure ; they, not knowing pleasure, err in contrasting pain with the absence of pain, which is like contrasting black with gray instead of white — can you wonder, I say, at this ?	THE REPUBLIC IX