wandering of these assertions, and of their not abiding in the same place ; but you appear to me to be the Daedalus. For so far as pertains to me, these things would have remained firm.
Soc. I appear therefore, my friend, to have become so much more skilful than that man in this art, in as much as he only made his own productions unstable ; but I, besides my own, as it seems, make those of others to be so. And moreover, this is the most elegant circumstance pertaining to my art, that I am unwillingly wise. For I had rather that my reasonings should abide, and be established immoveable, than that the riches of Tantalus, together with the wisdom of Daedalus, should become my possession. But enough of this.—Since, however, you appear to be delicate, I, in conjunction with you, will endeavour to show how you may teach me concerning holiness, and not be weary till this is accomplished. For see whether it does not appear to you to be necessary that every thing holy should be just.
Euth. To me it does.
Soc. Is therefore every thing just also holy ? or is every thing holy indeed just ; but not every thing just holy, but partly holy, and partly something else ?
Euth. I do not comprehend, Socrates, what you say.
Soc. And yet you are younger no less than you are wiser than I am ; but, as I said, you are delicate through the riches of your wisdom. However, O blessed man, collect yourself : for it is not difficult to understand what I say. For I assert the contrary to the poet [1], who says,
You Jove, the source of all, refuse to sing:
For fear perpetually resides with shame.
I therefore differ from this poet. Shall I tell you in what respect ?
Euth. By all means.
Soc. It does not appear to me, that wherever there is fear, there also there is shame. For there are many, as it seems to me, who fear diseases, poverty, and many other things of this kind, but who by no means are ashamed of these things which they fear. Does not the same thing also appear to you ?
- ↑ The name of this poet appears to be unknown.
