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his protection, and entrusted him with the tuition of his children. He now relinquished his former occupation, and became a diligent attendant upon the public lectures of the eminent philosophers of his time. His first preceptor was Anaxagoras, upon whose departure from Athens, he attached himself to Archelaus. Prodicus, the sophist, was his preceptor in eloquence; Evenus, in poetry; Theodorus, in geometry; and Damo in music; Aspasia had also some share in the philosophical education of Socrates.

He was not long in attaining to the eminence he deserved; he was the first who checked and exposed, by his own character and influence, the mischief and impositions of the sophists, a large body of professional preceptors at Athens, who, by a vicious system of instruction, being themselves possessed merely of a superficial and seeming knowledge, by an idle abuse of language, and a pernicious perversion of reason, were gradually corrupting the minds and misleading the abilities of the Athenian youth. His successful opposition, and overthrow of this class of false philosophers, whom he encountered with the arms of good sense, irony, and powerful argument, though in the highest degree advantageous to his country, proved, among other things, eventually fatal to himself.

He became, says Tennemann, the instructor of his countrymen and of mankind, not for the love of lucre nor of reputation, but in consequence of a sense of duty. He was desirous, above all things, to repress the flight of speculative theories by the force of an imperturbable good sense; to submit the pretensions of science to the control of a higher authority, that of virtue; and to re-unite religion to morality. Without becoming, properly speaking, the founder of a philosophical school, yet by his example, by what he taught, and by his manner of communicating it, he rendered, as a wise man and popular teacher, immense service to the cause of philosophy; calling the attention of inquirers to those subjects which are of everlasting importance to man, and pointing out the source from which our knowledge (to be complete) must be derived; from an investigation of our own minds.

Concerning the genius, or damon of Socrates, there have been many and different opinions. The Abbè Fraguier,

Mem. Acad. Bell. Lett. t. iv., understands it of the wisdom and prudence of the philosopher, which enabled him to foresee what others never would have thought of; for prudence, according to Cicero, is a kind of divination. Plutarch and Apuleius, who have written separate treatises on this subject, are in favour of a similar explanation. So also Dr. Nares, in his Essay on the Dæmon of Socrates, 8vo. 1782., who remarks, that Socrates believed in the gods of his country, and was not free from the superstition connected with that belief; whence it may be inferred, that in the expressions usually understood to refer to his dæmon, he alludes only to some species of divination perfectly analogous to the omens of his age and country, calling the sign, whatever it was, by means of which the supposed intimations were made to him, a dæmon or divinity. He would otherwise, as Xenophon observes, have incurred the charge of falsehood and arrogance if he had not declined assuming to himself the merit of an unerring judgment, and if he had pretended to any gift superior to that which is obtained from the divine wisdom by the suggestions of reason.Whatever Soerates may have intended. by it, still, as the same writer observes, it afforded abundant scope for that portion of his accusation in which he was charged with the introduction of new deities.

Socrates has left nothing in writing after him, but his illustrious pupils, Plato and Xenophon, have in some measure supplied this defect. Of the disciples who survived him, Xenophon, Æschines, Simo, Crito, and Cebes disseminated the principles of their master, and lived agreeably to them. Among those who especially devoted themselves to the pursuits of philosophy, Antisthenes, the Athenian founder of the Cynic school, subsequently Aristippus, the chief of the Cyrenaic, and afterwards Pyrrho, gave their attention exclusively to questions of morals, and their practical application. Euclid of Megara, Phædo of Elis, Menedemus of Eretria, were occupied with theoretical or metaphysical inquiries. But the superior genius of Plato embraced both these topics at once, and united the two principal branches of Socraticism, either of which was found sufficient to employ the generality of the Socratic philosophers alone. (Cf. Tennemann, Man. Phil. Enf. Hist. Phil.)

184 297 1121

INDEX

OF REMARKABLE WORDS AND PHRASES.

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ἀμήχανον ὅσον χρόνον. Phæd. c. 29. ἀνάγκη. Phæd. c. 57.

· ἀναιρέω—ἀνεῖλεν. Apol. Socr. c. 6.
ἀνελόμενος. Αpol. Socr. c. 20.

ἀναπλῆσαι αἰτιῶν. Apol. Socr. c. 20.
ἀνέλπιστον. Apol. Socr. c. 25.
ἀνευφήμησε. Phæd. c. 3.
ἄνθρωπος. Phæd. c. 65.
ἀντιβολήσις. Αpol. Socr. c. 27.
ἀντιγραφὴ. Αpol. Socr. c. 15.
ἀντιλαβὴ. Phad. c. 35.
ἀντιτιμᾶσθαι, Αpol. Socr. c. 26.
ἀντωμοσία. Αpol. Socr. c. 3.
ἄνω καὶ κάτω. Phæd. c. 39.
ἀπαναισχυντέω. Apol. Socr. c. 18.

ἀπαυθαδιάζομαι. Apol. Socr. c. 27. άπιστος σεαυτῳ. Apol. Socr. c. 14. ἀποδείξειε λῆρον τόν ̓Ενδυμίωνα. Phæd. c. 17. ἀποικία. Crit. c. 13.

ἀποκάμης σῶσαι σαυτόν. Crit. c. 4. ἀπολαβόντες—ἄνεμοι αὐτοὺς. Phæd.

c. 1.

ἀποπειρώμενος ἐνυπνίων τινῶν τί λεγοι. Phæd. c. 4. ἀπόῤῥητα. Phæd. c. 6. ἀπορώτατοι. Apol. Socr. c. 2. ἀργύριον. Crit. c. 4.

ἀρετὴν προσήκουσαν ἀγαθος. Apol. Socr. c. 4.

ἀσπάζομαι. Αpol. Socr. c. 17. Crit. c. 7. ἀστεῖος. Phaedo. c. 65.

ἀτιμάζειν. Αpol. Socr. c. 3. c. 18. ἄτοπον. Crit. c. 2. Phæd. c. 3. αὐθαδέστέρον ἂν πρὸς με σχοίη. Apol. Socr. c. 23.

αὐθαδιάζομαι. Apol. Socr. c. 3. αὐτὸ ἑκαστόν. Phad. c. 25. αὐτόματος. Αpol. Socr. c. 29. c. 33. αυτοσχεδιάζω. Apol. Socr. c. 5. αυτόφωρος. Αpol. Socr. c. 7. ἀφίσταμαι. Crit..c. 10. ἀφοσιούμενος. Phæd. c. 4.

Β.

βάκχοι. Phæd. c. 13.

βασιλεὺς ὁ μέγας, Apol. Socr. c. 32. βασκανια. Phæd. c. 44. βιάζεσθαι αὑτὸν. Phad. c. 5. βιὸν βιῶναι αὐτοῖς. Phæd. c. 62. βόρβορος. Phæd. c. 13. c. 58. βουλευτής. Apol. Socr. c. 12. ἐβούλευσα δέ. Apol. Socr. c. 20.

Γ.

γαστριμαργίας. Phæd. c. 31. γελασείοντα. Phæd. c. 9. Γλαύχου τεχνή. Phæd. c. 58. γλίσχρως ἐπιθυμεῖν. Crit. c. 15.

Δ.

δαιμόνια καινὰ. Apol. Socr. c. 11. δαίμων—ὁ ἑκάστου δαίμων. Phæd. c. 57.

δεινὸν—οὐδέν δεινὸν μὴ. Apol. Socr. c. 16. Phaed. c. 34. δεύτερος πλοῦς. Phæd. c. 47. δέχομαι—ἐπὶ πόσῳ ἂν τις δέξαιτο. Apol. Socr. c. 32.

δημοτικὴ ἀρετή. Phæd. c. 31.

ἐκτείνας Αἰσώπου λόγους. Phæd. c. 4. ἐξίσου εἶναι τὸ δίκαιον. Crit. c. 12. ἐπάδειν αὐτῷ. Phæd. c. 24. ἐπαιτιώμενος αἰτίας. Phæd. c. 47. ἔπειτα. Phaed. c. 39.

ἐπέρχεται τι λέγειν. Phæd. c. 38. ἐπιεικέστεροι πρὸς τὸ φρονίμως ἔχειν. Apol. Socr. c. 7. ἐπιεικῶς πάλαι. Crit. c. 1.

ἐπιεικῶς συχνὸν χρόνον. Phæd. c. 29. ἐπιστάτης. Crit. c. 7.

ἐπισφραγιζόμεθα τοῦτο, ὅ ἐστι. Phad.

c. 20.

ἐπιτηδεύειν ἀποθνήσκειν καὶ τεθνάναι. Phæd. c. 9. ἐπῳδὸς. Phæd. c. 24.

ἐπωνυμίαν τὴν τοῦ ὅ ἐστι. Phaed. c. 41.

διαβέβληνται τῷ σώματι. Phaedo. c. ἐρήμην κατηγορεῖν. Apol. Socr. c. 2.

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εἰ δέ μὴ. Crit. c. 15.

εἴδωλα. Phæd. c. 11. c. 30. ειμαρμένη. Phæd. c. 63.

εἰμι—ἦν σοι ἀπιέναι. Crit. c. 14. ἔσ

τιν ἀναμνησθῆναι. Phæd. c. 18. εἶπεν ἐπιμένειν. Phæd. c. 3. εἰσάγειν. Apol. Socr. c. 13.

εἰσψει οὐδὲν ἐλεεινόν. Phæd. c. 2.
ἐκκλησιαστής. Apol. Socr. c. 12.
ἐκφέρερειν. Phæd. c. 64.
ἐμμελῶς διδάσκειν. Apol. Socr. c. 4.
ἐμμενειν ταῖς δίκαις, Crit. c. 12.

τοῖς ὡμολογημένοις. Crit. c. 14. | ἐν—ἐν τούτῳ οὖσα. Phad, c. 34. ἐν φιλοσοφίᾳ ὄντων. Phad. c. 2. ἐν χάριτι ποιοῖμεν. Phad. c. 64. ἐναντιοῦταί μοι πράττειν. Apol. Socr.

c. 19.

ἐνδεικνύναι. Αpol. Socr. c. 20. ἕνδεκα τοῖς ἕνδεκα. Apol. Socr. c.

27.

ἐνδέχεται. Phæd. c. 42.

ἐνέχεσθαι αἰτίαις. Crit. c. 14.

Έρμαιον. Phad. c. 57.

εὐδαιμονίζειν τοῦ τρόπου. Crit. c. 1.

εὐδαίμων τοῦ τρόπου. Phæd. c. 2. εὐεξέλεγκτα. Apol. Socr. c. 22. Εύριπος, ὡς περ ἐν Εὐρίπῳ. Phæd. c.

39.

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ἐλιγγιᾷν. Phæd. c. 27.

ἵνα in construction with the imp. indic.
Crit. c. 3.

ἱστορία περὶ φύσεως. Phæd. c. 45.
ἴττω Ζεύς. Phæd. c. 6.

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μακαρίζω. Apol. Socr. c. 4. μακρὰ ῥαθυμία Phæd. c. 47. μέγας βασιλεύς. See βασιλεύς. μελετᾶν ἀποθνήσκειν. Phæd. c. 12. μελέτημα. Ibid.

μέλλω τεθνάναι. Apol. Socr. c. 17. μέσως βεβιωκέναι. Phæd. c. 62.

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| μέτρια λέγειν. Phæd. c. 37. μετρίως ἔχειν. Apol. Socr. c. 29. μοῖρα θεία. Apol. Socr. c. 22. μοίρᾳ (ἐν μείζονι Crit. c. 12. μορμολύκεια. Phæd. c. 24. μορμολύττηται. Crit. c. 6. μουσική. Crit. c. 12. Phæd. c. 4. μυρία πενία. Apol Socr. c. 9. μύωψ. Apol. Socr. c. 18.

μετοικεῖν. Crit. c. 13.

Ν.

ναρθηκοφόροι. Phæd. c. 13. νεότης. Apol. Socr. c. 14. νυστάζοντες. Αpol. Socr. c. 18.

E.

ξυλλήπτωρ τῳ δεδέσθαι.

ξυνωρίς. Apol. Socr. c. 26. 33.

0.

305

Phæd. c.

οἴχεσθαι καταλιπών. Crit. c. 5. Οἴχομαι. Phæd. c. 40. ὀλίγου for ὀλίγου δεῖν. Apol. Socr. c. φερόμενος. Phæd, c. 47.

7.

ὄρθρος βαθὺς. Crit. c. 1. ὅσια καὶ νόμιμα. Phæd. c. 57. οὐδὲν λέγει. Αpol. Socr. c. 17. οὐσία. Phæd. c. 10. and elsewhere. οὕτως ἀπέχεται. Phæd. c. 33. οὕτως. Phæd. c. 37. οὐχ ἥκιστα. Phæd. c. 66. ὀφλεῖν δίκην. Αpol. Socr. c. 29. μοχθηρίαν. Αpol. Socr. c. 29. ἀδικίαν. Ibid.

Π.

πάθος—τά γε ἐμὰ πάθη. Phæd. c. 45. παιδικῶν. Phæd. c. 12.

παιδοτρίβης. Crit. c. 7.

παρακρούω. Crit. c. 6.

παραμυθία. Phæd. c. 14.

παρέχειν ἐμαυτὸν ἐρωτᾶν. Apol. Socr.

c. 4.

πράγματα. Phæd. c. 63.

παριέναι εἰς ψυχὴν. Phæd. c. 40.
παρίσταται μοι. Phæd. c. 2.

δόξα. Phæd. c. 11.

πᾶν ποιεῖν καὶ λέγειν. Apol. Socr. c.

29.

πᾶν (τὸ) μέλει. Apol. Socr. c. 20. πάντας οὐκ ἀποδέχεσθε. Phæd. c. 41.

μετέωρα φροντιστής. Apol. Socr. c. 2. ] πάσχειν (πάθος). Phæd. c. 25. c. 39.

X

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πρυτανεύουσα φυλή. Apol. Socr. c. φθάνω - οὐκ ἂν φθάνοις περαίνων.

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