the middle of a speech, but now in nothing I either said or did touching
the matter in hand has the oracle opposed me. What do I take to be the
explanation of this silence? I will tell you. It is an intimation that
what has happened to me is a good, and that those of us who think that
death is an evil are in error. For the customary sign would surely have
opposed me had I been going to evil and not to good.
Let us reflect in another way, and we shall see that there is great reason
to hope that death is a good; for one of two things--either death is a
state of nothingness and utter unconsciousness, or, as men say, there is a
change and migration of the soul from this world to another. Now if you
suppose that there is no consciousness, but a sleep like the sleep of him
who is undisturbed even by dreams, death will be an unspeakable gain. For
if a person were to select the night in which his sleep was undisturbed
even by dreams, and were to compare with this the other days and nights of
his life, and then were to tell us how many days and nights he had passed
in the course of his life better and more pleasantly than this one, I think
that any man, I will not say a private man, but even the great king will
not find many such days or nights, when compared with the others. Now if
death be of such a nature, I say that to die is gain; for eternity is then
only a single night. But if death is the journey to another place, and
there, as men say, all the dead abide, what good, O my friends and judges,
can be greater than this? If indeed when the pilgrim arrives in the world
below, he is delivered from the professors of justice in this world, and
finds the true judges who are said to give judgment there, Minos and
Rhadamanthus and Aeacus and Triptolemus, and other sons of God who were
righteous in their own life, that pilgrimage will be worth making. What
would not a man give if he might converse with Orpheus and Musaeus and
Hesiod and Homer? Nay, if this be true, let me die again and again. I
myself, too, shall have a wonderful interest in there meeting and
conversing with Palamedes, and Ajax the son of Telamon, and any other
ancient hero who has suffered death through an unjust judgment; and there
will be no small pleasure, as I think, in comparing my own sufferings with
theirs. Above all, I shall then be able to continue my search into true
and false knowledge; as in this world, so also in the next; and I shall
find out who is wise, and who pretends to be wise, and is not. What would
not a man give, O judges, to be able to examine the leader of the great
Trojan expedition; or Odysseus or Sisyphus, or numberless others, men and
women too! What infinite delight would there be in conversing with them
and asking them questions! In another world they do not put a man to death
for asking questions: assuredly not. For besides being happier than we
are, they will be immortal, if what is said is true.
Wherefore, O judges, be of good cheer about death, and know of a certainty,
that no evil can happen to a good man, either in life or after death. He
and his are not neglected by the gods; nor has my own approaching end
happened by mere chance. But I see clearly that the time had arrived when
it was better for me to die and be released from trouble; wherefore the
oracle gave no sign. For which reason, also, I am not angry with my
condemners, or with my accusers; they have done me no harm, although they
did not mean to do me any good; and for this I may gently blame them.
Still I have a favour 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, both I and my
sons will have received justice at your hands.
The hour of departure has arrived, and we go our ways--I to die, and you to
live. Which is better God only knows.
Charmides
by Plato, translated by Benjamin Jowett.
THE DIALOGUES OF PLATO
TRANSLATED INTO ENGLISH WITH ANALYSES AND INTRODUCTIONS
BY
B. JOWETT, M.A.
Master of Balliol College
Regius Professor of Greek in the University of Oxford
Doctor in Theology of the University of Leyden
TO MY FORMER PUPILS
in Balliol College and in the University of Oxford who during fifty years
have been the best of friends to me these volumes are inscribed in grateful
recognition of their never failing attachment.
The additions and alterations which have been made, both in the
Introductions and in the Text of this Edition, affect at least a third of
the work.
Having regard to the extent of these alterations, and to the annoyance
which is naturally felt by the owner of a book at the possession of it in
an inferior form, and still more keenly by the writer himself, who must
always desire to be read as he is at his best, I have thought that the
possessor of either of the former Editions (1870 and 1876) might wish to
exchange it for the present one. I have therefore arranged that those who
would like to make this exchange, on depositing a perfect and undamaged
copy of the first or second Edition with any agent of the Clarendon Press,
shall be entitled to receive a copy of a new Edition at half-price.
PREFACE TO THE FIRST EDITION.
The Text which has been mostly followed in this Translation of Plato is the
latest 8vo. edition of Stallbaum; the principal deviations are noted at the
bottom of the page.
I have to acknowledge many obligations to old friends and pupils. These
are:--Mr. John Purves, Fellow of Balliol College, with whom I have revised
about half of the entire Translation; the Rev. Professor Campbell, of St.
Andrews, who has helped me in the revision of several parts of the work,
especially of the Theaetetus, Sophist, and Politicus; Mr. Robinson Ellis,
Fellow of Trinity College, and Mr. Alfred Robinson, Fellow of New College,
who read with me the Cratylus and the Gorgias; Mr. Paravicini, Student of
Christ Church, who assisted me in the Symposium; Mr. Raper, Fellow of
Queen's College, Mr. Monro, Fellow of Oriel College, and Mr. Shadwell,
Student of Christ Church, who gave me similar assistance in the Laws. Dr.
Greenhill, of Hastings, has also kindly sent me remarks on the
physiological part of the Timaeus, which I have inserted as corrections
under the head of errata at the end of the Introduction. The degree of
accuracy which I have been enabled to attain is in great measure due to
these gentlemen, and I heartily thank them for the pains and time which
they have bestowed on my work.
I have further to explain how far I have received help from other labourers
in the same field. The books which I have found of most use are Steinhart
and Muller's German Translation of Plato with Introductions; Zeller's
'Philosophie der Griechen,' and 'Platonische Studien;' Susemihl's
'Genetische Entwickelung der Paltonischen Philosophie;' Hermann's
'Geschichte der Platonischen Philosophie;' Bonitz, 'Platonische Studien;'
Stallbaum's Notes and Introductions; Professor Campbell's editions of the
'Theaetetus,' the 'Sophist,' and the 'Politicus;' Professor Thompson's
'Phaedrus;' Th. Martin's 'Etudes sur le Timee;' Mr. Poste's edition and
translation of the 'Philebus;' the Translation of the 'Republic,' by
Messrs. Davies and Vaughan, and the Translation of the 'Gorgias,' by Mr.
Cope.
I have also derived much assistance from the great work of Mr. Grote, which
contains excellent analyses of the Dialogues, and is rich in original
thoughts and observations. I agree with him in rejecting as futile the
attempt of Schleiermacher and others to arrange the Dialogues of Plato into
a harmonious whole. Any such arrangement appears to me not only to be
unsupported by evidence, but to involve an anachronism in the history of
philosophy. There is a common spirit in the writings of Plato, but not a
unity of design in the whole, nor perhaps a perfect unity in any single
Dialogue. The hypothesis of a general plan which is worked out in the
successive Dialogues is an after-thought of the critics who have attributed
a system to writings belonging to an age when system had not as yet taken
possession of philosophy.
If Mr. Grote should do me the honour to read any portion of this work he
will probably remark that I have endeavoured to approach Plato from a point
of view which is opposed to his own. The aim of the Introductions in these
volumes has been to represent Plato as the father of Idealism, who is not
to be measured by the standard of utilitarianism or any other modern
philosophical system. He is the poet or maker of ideas, satisfying the
wants of his own age, providing the instruments of thought for future
generations. He is no dreamer, but a great philosophical genius struggling
with the unequal conditions of light and knowledge under which he is
living. He may be illustrated by the writings of moderns, but he must be
interpreted by his own, and by his place in the history of philosophy. We
are not concerned to determine what is the residuum of truth which remains
for ourselves. His truth may not be our truth, and nevertheless may have
an extraordinary value and interest for us.
I cannot agree with Mr. Grote in admitting as genuine all the writings
commonly attributed to Plato in antiquity, any more than with Schaarschmidt
and some other German critics who reject nearly half of them. The German
critics, to whom I refer, proceed chiefly on grounds of internal evidence;
they appear to me to lay too much stress on the variety of doctrine and
style, which must be equally acknowledged as a fact, even in the Dialogues
regarded by Schaarschmidt as genuine, e.g. in the Phaedrus, or Symposium,
when compared with the Laws. He who admits works so different in style and
matter to have been the composition of the same author, need have no
difficulty in admitting the Sophist or the Politicus. (The negative
argument adduced by the same school of critics, which is based on the
silence of Aristotle, is not worthy of much consideration. For why should
Aristotle, because he has quoted several Dialogues of Plato, have quoted
them all? Something must be allowed to chance, and to the nature of the
subjects treated of in them.) On the other hand, Mr. Grote trusts mainly
to the Alexandrian Canon. But I hardly think that we are justified in
attributing much weight to the authority of the Alexandrian librarians in
an age when there was no regular publication of books, and every temptation
to forge them; and in which the writings of a school were naturally
attributed to the founder of the school. And even without intentional
fraud, there was an inclination to believe rather than to enquire. Would
Mr. Grote accept as genuine all the writings which he finds in the lists of
learned ancients attributed to Hippocrates, to Xenophon, to Aristotle? The
Alexandrian Canon of the Platonic writings is deprived of credit by the
admission of the Epistles, which are not only unworthy of Plato, and in
several passages plagiarized from him, but flagrantly at variance with
historical fact. It will be seen also that I do not agree with Mr. Grote's
views about the Sophists; nor with the low estimate which he has formed of
Plato's Laws; nor with his opinion respecting Plato's doctrine of the
rotation of the earth. But I 'am not going to lay hands on my father
Parmenides' (Soph.), who will, I hope, forgive me for differing from him on
these points. I cannot close this Preface without expressing my deep
respect for his noble and gentle character, and the great services which he
has rendered to Greek Literature.
Balliol College,
January, 1871.
PREFACE TO THE SECOND AND THIRD EDITIONS.
In publishing a Second Edition (1875) of the Dialogues of Plato in English,
I had to acknowledge the assistance of several friends: of the Rev. G.G.
Bradley, Master of University College, now Dean of Westminster, who sent me
some valuable remarks on the Phaedo; of Dr. Greenhill, who had again
revised a portion of the Timaeus; of Mr. R.L. Nettleship, Fellow and Tutor
of Balliol College, to whom I was indebted for an excellent criticism of
the Parmenides; and, above all, of the Rev. Professor Campbell of St.
Andrews, and Mr. Paravicini, late Student of Christ Church and Tutor of
Balliol College, with whom I had read over the greater part of the
translation. I was also indebted to Mr. Evelyn Abbott, Fellow and Tutor of
Balliol College, for a complete and accurate index.
In this, the Third Edition, I am under very great obligations to Mr.
Matthew Knight, who has not only favoured me with valuable suggestions
throughout the work, but has largely extended the Index (from 61 to 175
pages) and translated the Eryxias and Second Alcibiades; and to Mr Frank
Fletcher, of Balliol College, my Secretary. I am also considerably
indebted to Mr. J.W. Mackail, late Fellow of Balliol College, who read over
the Republic in the Second Edition and noted several inaccuracies.
In both editions the Introductions to the Dialogues have been enlarged, and
essays on subjects having an affinity to the Platonic Dialogues have been
introduced into several of them. The analyses have been corrected, and
innumerable alterations have been made in the Text. There have been added
also, in the Third Edition, headings to the pages and a marginal analysis
to the text of each dialogue.
At the end of a long task, the translator may without impropriety point out
the difficulties which he has had to encounter. These have been far
greater than he would have anticipated; nor is he at all sanguine that he
has succeeded in overcoming them. Experience has made him feel that a
