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Plato - 1701 - Works - a
Tis
worse than that, (fays Socrates) the Business I have
is that which the Athenians call an Accusation.
How (faysEutyphron)doesanyoneaccuseyouthen?
For I can't imagine that you would accuse any Bo
dy. Eutyphronwho isgoingtoaccusehisownFa
ther, can't believe that Socrates would accuse any
Man; of such a strange piece ofExtravagance, and
ofso foundanOpinionofhimselfisasuperstitious
Mancapable. AndPlatoimproves[thiswitha
great deal of Address to insinuate that at Athens
honestMen nevetfollow'dtheTradeofAccusers. Socrates fays, he accused no Body. Who is it
that accuses you then ? (fays Eutyphron) I don't ve rywellknow him (faysSocrates)heisayoungMan : AndnotcontenttotellhimhisNameandthePlace (C)f his Birth, he draws, his Picture ; which is that
of
3'9
? ? gio
Ah Abridgment
ofaManwhosePhysiognomyPromisesnothingof Good : He has, fays he, Lank Hair, a Thin Beard, andaCrookedNose. AlltheseMarkscan'tmake himknown. ThisyoungMan(continuesSocrates) like a great Politician, has. caus'dme to be cited be forethe City as our common Mother, and accuses me of forging new Gods and rejecting the old.
Oh (faysEutyphron) I perceive what the Matter is, because you say you have a familiar Genius, a Godthatconductsyou,Melitusaccusesyouofin troducing new Opinions, knowing very well that all such things as these are suspected by the com mon People,who are always ready to receive Accu sationsofthiskind. WhatdonotIsuffer,whenI speakof divineThings intheAssemblies,. andam predicting what shall come to pass ! The People laughatmeasifIwereaFool:Notthatanything that I have foretold has fail'd of itsA ccomplimment ? but'tisbecauserheynaturallyenvyallsuchaswe are.
M y dear Eutyphron, (replies Socrates) perhaps 'tis no such great Misfortune to be laugh'd at. The Athenians don't much trouble their Hgads about a
Man's Ability, provided he concerns not himself to teachotherswhatheknows; butifanyonemakes a Profession of teaching, they are downright angry with him, either out of Envy, as you fay, or for someotherReasonwhichweknownot. Idon'tat all desire (says Eutyphron) tomaketryal (asyou have done)tomy Cost,what Sentiments theAthenianshave of me.
There'sa greatdealofdifference(repliesSocrates, improving this Confession of Eutyphron to show, in the PersonofthisDiviner, theCharacterof those that presided to teach Religion, viz. that they taught nothing, but through fear left the People in igno rance) perhaps you are very resefv'd and refuse to
teach what you know ; whereas I fear, the Athe nianswillthinktheloveIbeartoailMankind in ducesmetotell'emtoofreelyallIknow, with outaskinganyRewardof'em. Butiftheywould
only
? ? The Abridgment of Eatyphton; 211
onlylaughatme (asIsaidjustnow)asyoulaythey do at you, it would be no very troublesome or un pleasant thing to pals a few hours in laughing and jesting. ButiftheytakeuptheMatterinearnest- t h e n 'tis o n l y f o r s u c h D i v i n e r s as- y o u t o k n o w w h a t will be the Event.
Itmaybe (faysEutyphronlikeagreatDiviner) you'll sustain no Damage by it, and I hope you'll have a happy Issueof your Business, as well as I of mine.
Then you have some Business here, (replies So crates)areyouPlaintifforDefendant ? lam Plaintiff, faysEutyphron. Whomdoyouprosecute(saysSo crates) I prosecute m y Father (fays th'other) your Father, good God ! (fays Socrates) and what isthe Accusation then ? Of what do you accuse your Fa ther>Iaccusehim of Murder, (replies Eutyphron*) OfMurder! (faysSocrates)ThatindeedisanAc cusationabovethereachofthePeople, Who willne vercomprehendthatitcanbeJust. Forthisisnot anAttemptforanordinaryMan, butforonewhois arriv'd to theutmost pitch ofWisdom.
You lay true, Sosrates, (replies Eutyphron) de ludedbythisCommendation. But(faystheother) is it any one of your Relations that your Father has killed? without doubt (continues he) it must be so, for you would not bring your Father before a Court of Justice, if he had only kiil'd a Stranger.
W h a t anAbsurdity is that(says Eutyphron)to think there's a difference in this reipect between a Relati onanda Stranger:TheCafeisequal1 theonly thing to be regarded is the Justice or Injustice of the Action ; for if the Action be evil you are oblig'd to prosecute the Anthor of it, whatever Friendship or Relation isbetweenyou^ foryou renderyourself an Accomplice of his Crime to have the least Fami liaritywithhim, andnottoendeavourtobringhim to punishment, which alone can purge and expiate youboth. ButtoapprizeyouoftheFact,theDe ceased was one of our Farmers, when we liy'd at
Y ffaxJXj
? ? 311 7he Abridgment ofEutyphron]
Naxus, heheldapieceofLandofus;oneDayha-
? vingdranktoomuch hefellintoaPassionwithone ofourSlaves,andknockedhimO'th'Head:My Fa
ther put him into a deep Pit, bound Hand and Foot, and lent hither to consult those who have the In spection of all Matters of Religion, and Cafes of Conscience, toknow whatheshoulddo, andduring all this time neglected the poor Prisoner, as an As- i a s s i n w h o s e L i f e w a s o f n o c o n s e q u e n c e -, a n d s o h e d y e d ? , H u n g e r , T h i r s t a n d t h e w e i g h t o f h i s I r o n s
kill'd him, before the return of the Messenger that myFathersent. Upon thisthewholeFamilyis mightilydifturb'datme, becauseforthesakeofan AssassinIaccusemyFatherofMurder, whichthey pretend he has not committed : and if he had com mitted it, they maintain that I ought not to prose cute him, seeing the Deceased was a Villain and a Murderer % besides that 'tis an Impious Action for a
S o n t o b r i n g a c r i m i n a l P r o c e s s a g a i n s t h i s F a t h e r ? , soignorantaretheyofDivineThings, andsoinca pable of discerning what isProfane and Impious from what isJust and Holy.
Socrates amaz'd at a Position so presumptuous and false, askshim ifhe thinkshe soexactlyknows all Divine' Things, and can so precisely distinguish that W h i c h i s h o l y f r o m . t h a t w h i c h i s p r o f a n e -, t h a t t h e Cafe being as he relates it, he can prosecute his Fa ther without fearing to commit an Impious Act.
Eutyphron, like a Superstitious Bigot, who de spises all the World beside, and thinks he fees more clearly intoMatters of Religion than any Body else, answers, What Advantage should Ihave above other Men, if I did not very exactly know all these things ?
Socrates feigns himself extremely pleas d that he hadfoundaManofsoclearaHeadandsogreatA- bilities,whomightgivehim somuch assistanceinthe troublesomeAffair inwhichAE^/i/<<s had engag'd him^
\ and earnestly conjures him to teach him what is pro perlyholy,andwhatprofane3andtogivehim such
? ? *\she Abridgment o/Eutyphron^ 32$
a just Idea of both, as may always enable him to distinguish em with certainty.
Eutyphron here still keeps his Character very
well. That isholy (fays he) which I am doing,
namely to prosecute in a Court of Judicature every
one -that commits Murder, Sacrilege, or any other
unjust Act of the like Nature, without any distincti
on;LetitbeFather,Mother,Brother;&c. 'Tis the fame thing. -? :? -
This Definition, which springs rather from blind" Zeal, than theknowledg of Holiness, not satisfying. Socrates, Eutyphron attempts to prove it by Authori ty. He. maintains that all Religion consisting in agitatingtheGods, hecouldnotdoamorepious
and holy thing than to prosecute his own Father, feeingJupiter putSaturninChains becausehede- v o u r ' d h i s C h i l d r e n -, a n d S a t u r n h i m s e l f ' h a d t r e a t e d Ccehk with yet more Rigour for some other Fault.
Socrates,insinuates thathedoubtsofthetruthof
these Stories, because even Reason teaches us not to
attributeanyunworthythingtotheDeity. How
ever (faysheIronicallytoEutyphronafterhisusual
manner)ifyou,whoaresoableaManinReligious
Matters,agree with theCommonPeopleinthis,
and believe these Traditions as well as they, 'tisab
solutely necessary that I should believe 'em too, I.
whoambutignorantinthesethings. ThereforeI
entreatyouintheName ofthatGodwhopresides!
overFriendship,donotdeceiveme,butteilme if
you believe that thereever were iuchthings, as you have been relating. "'-. . ? :;;
T h i s B i g o t w h o is a l w a y s c r e d u l o u s a n d conceited. ,- '
makes no scruple not only to lay, that he. believes it,:
butadds that he-believesthings"yetmore surprizing,
of which the Common People are ignorant, mean
ing without doubt the Mysteries that were known
only to those that were Initiated \ and maintains,all
the Fables of Poets and Fancies of Painters as funda mentalPointsofReligion. -:? ?
Y 2
Socra-
? ? . Swrates doesJK>t trouble himselfwith . thsConfii- tationof'em^ that would fetfh Jthp Diipute too soon,andheisnotwillingtooffendhim. There- fore he proceeds to ask him, as ifhe were willing to he instructed . by him, what. it is. that :he calls pious and holy, and desires -him to give aclear and distinct Idea \/j which he may j<<dg ? f evei7 thing that"is. pious and holy, for a true Definition ought to. majteknown theEssenceandNature. (C)J"tha,twhich is/defin'd. . 7 ,- ? . -. ] '
? Eittypbron answers, that it is ;tlvat Wihjcfi is plea-
lingto theGods,and conleque. ntiy. ^titMtas. pipi^Be and impious which is displeasing ? o 'erri.
Soecrates tafcesadvantage of this Definition, ari. (hows that the Gods being often divided among themselves, theirQuarrels must needs arisefrom tihek. disagreementaboutwhasisjustqrunjust; pro faneorholy. Andthataccording,tothis,oneand the fame thing is holy and profane, seeiqg. it pleases femeof"emanddispleasesothers. Thereforethe Definition of holy and profane carft subsist with the Plurality ofGods.
* t. This Consequence is certain, and would be suffi cient to reclaim a wise M a n from that Error, and toconvincehimthatthereisbutoneGod. But Eufyphron preserves his Character better than so. 'Tisno such ealy matter to undeceive a superstitious Man. ToeludethisConsequenceheengagesto. prove that the Action of his lather was diipleasing to all the Gods, and that his was agreable to 'em.
Socrates does not press him with theAbsurdity of this Persuasion, which is radier a Supposition than a Certainty, for since their Theologie acknowledges thattheGodsareveryoften contestingaboutMat tersof thisNature, how couldEutypbronbe cer tain that they agreed about the Action he was going to undertake ? In an Affair :of this Consequence a'
greater Certainty, is requisite than that which arises. 11omOpinion:ItwasveryeasybythisMeansto reduce him to an Absurdity :but Socrates takes ano-.
tfier
? ? ThejfyrMgmwtofEutyphron. 31c
{her course to expose the Ignorance of the M a n still m o r e ? , a n d t h e r e b y t o o v e r t h r o w a R e l i g i o n w h i c h h a d
nobetterPropsthanthese- Thereiforeheconvinces him that this Definition is not perfect.
Eutyphron thinks to rectifie it by laying, that whichisHolyi. swhatpleasesalltheGods-,But Socrates answers, that this is only to explain one of Jheyroperties of a holyThingJinstead of discovering theEijfenceofit. Hedoesnotaskifthatwhichis Holy is. belov'dofthe Gods, noBody doubts ofthat: He -wp,uldknow why itislov'd, and what itisthat fendersitworthyofLove. Forifthatwhichisho ly, and that which is. belov'd of the Gods were the l a r n e t h i n g -, s i n c e t h e G o d s l o v e t h a t w h i c h i s h o l y onlybecauseitisholv, theywouldlovethatwhich theyloveonlybecauseitwasbelov'dof'em. And on the other hand, ifthat which is 'be'loy'd of the Gods were belov'd of'em only because they love it, itwouldfollowthattheGods lovewithoutreason, andthat. thatwhichisholywould beholyonlybe cause itwas belov'd. In a word, (he fays)thereisa great deal ofdifference between these 2 Terms, Holy andBelov'doftheGojs, addtheyareentirelyoppo site. For oneMan islov'donlybecausetheylove
him, andanotherislov'd,becausehedeserves. tobe lov'd. Thatistolay,ThatwhichisHolyisbelov'd of the Gods only because itisHoly, but'tisnotHo lybecause'tisbelov'dofthem. TheMatterinhand therefore is to explain the Nature of that which is Holy, and not its Qualities, and to define what it isandwhytheGodsloveit. Thisisveryperplex ing-to"asuperstitiousMan,who continuallytakesup things without Examination, and believes a thing on ly because he believesit.
Eutyphron does not dissemble his Trouble but con fessesthathisThoughtsarefluctuating, and thathe knowsnothowtofix'em.
Socratestomake theMatter(which isveryseri ous) a little pleasant, takes occasion from it to ipeak ofthe Works pf(kdaius^ who made moveable Sta-
? ? ' tue. 3,
? ? |i&
7he Abridgment os Eutyphron?
tues, which never stood still but when a certain
springwhichtheyhadwastyedandstop'd. Helet's
Eutyphron know that hisPrinciplesare as moveable
astheseStatues. TheGoverningSpringisnotyet
stop'd,butiscontinuallygoing, hismeaningis,that ? Eutyphron spoke by Opinion, and not at all by Sci
ence. Tohelphimoutthereforeheaskshimifhe doesnotthinkthatwhichisHolyisJust. Tothis Eutyphron agrees : Next to this the Question is, whetherthatwhich isHoly isapartofthatwhichis Just, or that which is Just a part of that which is Holy. TissoondecidedthatwhatisJustistheGe nusandwhatisHolytheSpecies. Forthereare manythingsJustwhicharenotHoly;butnoneHo ly which are not Just. So that what is Just has a larg er extent than what is Holy.
Nothingnowremainsbuttoknowwhatpartof thatwhichisJustthatwhich isHolyis;Eutyphron fays,'tisthat partofJusticewhichrespectstheGods, and the Care of their Worship, and that the other i? artconcernsMen only.
This Answer throws 'em into another Difficulty, and thatishow toknowinwhatthisReligiousCare consists, and whether it be of the Nature of all other Cares, which tend to the Profit of that which iscar'dfor. Forifso,ourHolinessmustrenderthe Gods better and more excellent, which would be an impious Thought.
E u t y p h r o n a n s w e r s , t h a t 'tis a C a r e l i k e t h a t w h i c h ServantstakeoftheirMasters: Holinessthen(fays Socrates) is a kind of Servant to the Gods : But what do the Gods do by the Ministry of this Ser vant ? For as Physicians operate Health by the M i nistry of their Ait ; the Gods must needs operate somethingbytheMinistryofourHoliness. Now what is it that they operate ? Eutyphron answers, that they engage us to please them by our Pray ers and Sacriiices, and that Holiness and Piety ronfist in this on which the Welfare of Fami nes and Republicks depends. As on the contra
ry
? ? The Abridgment of Eutyphroru 3 iy
rf Impiety is the ruin, both of particular Person? and States. >_
Socrates collectsfrom this indefinite Answer, that
HolinessistheArt ofsacrificingandpraying. To
iacrificeistogive,andtoprayistoask. Sothat
Holinessconsistsingivingandasking. Suchthings
only are ask'd as are wanted, and such things only
givenasarenecessarytothosetowhomtheyare given ? , for it would be ridiculous to give a thing
which they have no occasionfor.
From hence he draws this Conclusion, that Holi
nessisaTraffickbetweenGodandMan. Butwhat profit can God receive from our Offerings ? For as forus'tisveryvisiblewhatprofitwe receivefrom him, sincewe havenottheleastGoodbutwhatpro ceedsfromhisBounty:Arewe thensocrafty (says he)todrawalltheAdvantageofthisCommerceto our selves only, so that G o d gets nothing by it >
Eutyphron prels'd with this Argument , shuts up all in laying, that God leaves what is profitable to us, and contents himselfwith that which is plea sant -, and that 'tis our Respect, and Gratitude that is so pleasant to him ; which returns exactly to the former Definition; thatthat is Holy which isplea sing to the Gods.
Socrates shows him, that he has hitherto only made a Circle, and entreats him not to refuse him the knowledg of so great a good. But Eutyphron like a true Votary of Superstion, who isalways presumptuous, and never confesses his Ignorance, seeksonlyhowtogetridofhim, andrefersthis Enquiry to another time, telling him some urgent Business calls him elsewhere.
Thus ends this Dialogue, which destroys the false Opinions which then reign'd in the World, withoutestablishingthetrue. TheDeathofSocra tes occasion'd P/ato to write thus imperfectly and sparingly. BesidesthisishisMethod, healways refutesbeforeheteaches. Buthismannerofre
futing fails not to make a discovery by way of An- t-icip^
? ? 3 1 8
T&e Jhridgtoem of Eutyphfdft.
ticipation of what he designs to establish, and does maintainelsewhere. Herewe seethe superstitious Man isalwaysneartheTruth, butneverreachesit. "Tis certainthatHoliness ispleasing toGod, 'sis c e r t a i n l i k e w i s e t h a t it p r o d u c e s a k i n d o f G o r n m e r < s t e between God and Men, arid that this-consists in Giving and Asking-, but the ignorant Athenians con- ceiv'd this after too gross a'manner.
Holiness can't be in us without Conversion, nor Conversion without Love, arid this Love engages us togiveourservesentirelyGod,andtoaskofhim togivehimselftous,thathemaykeepaliveinus that divine Flame which purifies our Souk, and makesusresemblehim. InthisconsiststhatCom mercebetweenGod andMet)-,whichmakesupthe whole of Religion, as Socrates and Flato both acknowledges
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? ? THE
WORKS OF
PLATO ABRIDG'D.
WITH
An AccountofhisLife, Philoso phy, Morals, and Politicks.
Together with a Translation of hischoicestDialogues, vi%9
rWhatoneoughttodo. 0f. )ImmortalityoftheSou/,
1 ^Valour, Philosophy.
InTwa Volumes. Illustrated with Notes. By M . D A C 1 E R.
Translated from the Frcnek VOL. IL
LONDON;
Printedfor A. Bell, at the Cross-Keys and Bible Cornhi//, nearStocks-Market, 1701.
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\rroA
? ? THE
INTRODUCTION to
SOCRATES** Apology.
IN EutyphronWelawhowSocratesattack'dthe'
Superstition of the Athenians and the plurali
ty of their Gods, by exposing the ridiculous
ness of the Fables with which their Divinity Was sturPd? ,and by that means endeavouring td
bring'emtotheknowledgeofthetrueGod. They were a People devoted to Idolatry, and always up on their guard against Innovationsj witness thai A&s oftheApostles, where we feetheAthenians,
who were disturb'd at the preaching ofSt. Paul,
cry'd out, Hefeemeth tobe asetterforth ofstrangeGh.
worse than that, (fays Socrates) the Business I have
is that which the Athenians call an Accusation.
How (faysEutyphron)doesanyoneaccuseyouthen?
For I can't imagine that you would accuse any Bo
dy. Eutyphronwho isgoingtoaccusehisownFa
ther, can't believe that Socrates would accuse any
Man; of such a strange piece ofExtravagance, and
ofso foundanOpinionofhimselfisasuperstitious
Mancapable. AndPlatoimproves[thiswitha
great deal of Address to insinuate that at Athens
honestMen nevetfollow'dtheTradeofAccusers. Socrates fays, he accused no Body. Who is it
that accuses you then ? (fays Eutyphron) I don't ve rywellknow him (faysSocrates)heisayoungMan : AndnotcontenttotellhimhisNameandthePlace (C)f his Birth, he draws, his Picture ; which is that
of
3'9
? ? gio
Ah Abridgment
ofaManwhosePhysiognomyPromisesnothingof Good : He has, fays he, Lank Hair, a Thin Beard, andaCrookedNose. AlltheseMarkscan'tmake himknown. ThisyoungMan(continuesSocrates) like a great Politician, has. caus'dme to be cited be forethe City as our common Mother, and accuses me of forging new Gods and rejecting the old.
Oh (faysEutyphron) I perceive what the Matter is, because you say you have a familiar Genius, a Godthatconductsyou,Melitusaccusesyouofin troducing new Opinions, knowing very well that all such things as these are suspected by the com mon People,who are always ready to receive Accu sationsofthiskind. WhatdonotIsuffer,whenI speakof divineThings intheAssemblies,. andam predicting what shall come to pass ! The People laughatmeasifIwereaFool:Notthatanything that I have foretold has fail'd of itsA ccomplimment ? but'tisbecauserheynaturallyenvyallsuchaswe are.
M y dear Eutyphron, (replies Socrates) perhaps 'tis no such great Misfortune to be laugh'd at. The Athenians don't much trouble their Hgads about a
Man's Ability, provided he concerns not himself to teachotherswhatheknows; butifanyonemakes a Profession of teaching, they are downright angry with him, either out of Envy, as you fay, or for someotherReasonwhichweknownot. Idon'tat all desire (says Eutyphron) tomaketryal (asyou have done)tomy Cost,what Sentiments theAthenianshave of me.
There'sa greatdealofdifference(repliesSocrates, improving this Confession of Eutyphron to show, in the PersonofthisDiviner, theCharacterof those that presided to teach Religion, viz. that they taught nothing, but through fear left the People in igno rance) perhaps you are very resefv'd and refuse to
teach what you know ; whereas I fear, the Athe nianswillthinktheloveIbeartoailMankind in ducesmetotell'emtoofreelyallIknow, with outaskinganyRewardof'em. Butiftheywould
only
? ? The Abridgment of Eatyphton; 211
onlylaughatme (asIsaidjustnow)asyoulaythey do at you, it would be no very troublesome or un pleasant thing to pals a few hours in laughing and jesting. ButiftheytakeuptheMatterinearnest- t h e n 'tis o n l y f o r s u c h D i v i n e r s as- y o u t o k n o w w h a t will be the Event.
Itmaybe (faysEutyphronlikeagreatDiviner) you'll sustain no Damage by it, and I hope you'll have a happy Issueof your Business, as well as I of mine.
Then you have some Business here, (replies So crates)areyouPlaintifforDefendant ? lam Plaintiff, faysEutyphron. Whomdoyouprosecute(saysSo crates) I prosecute m y Father (fays th'other) your Father, good God ! (fays Socrates) and what isthe Accusation then ? Of what do you accuse your Fa ther>Iaccusehim of Murder, (replies Eutyphron*) OfMurder! (faysSocrates)ThatindeedisanAc cusationabovethereachofthePeople, Who willne vercomprehendthatitcanbeJust. Forthisisnot anAttemptforanordinaryMan, butforonewhois arriv'd to theutmost pitch ofWisdom.
You lay true, Sosrates, (replies Eutyphron) de ludedbythisCommendation. But(faystheother) is it any one of your Relations that your Father has killed? without doubt (continues he) it must be so, for you would not bring your Father before a Court of Justice, if he had only kiil'd a Stranger.
W h a t anAbsurdity is that(says Eutyphron)to think there's a difference in this reipect between a Relati onanda Stranger:TheCafeisequal1 theonly thing to be regarded is the Justice or Injustice of the Action ; for if the Action be evil you are oblig'd to prosecute the Anthor of it, whatever Friendship or Relation isbetweenyou^ foryou renderyourself an Accomplice of his Crime to have the least Fami liaritywithhim, andnottoendeavourtobringhim to punishment, which alone can purge and expiate youboth. ButtoapprizeyouoftheFact,theDe ceased was one of our Farmers, when we liy'd at
Y ffaxJXj
? ? 311 7he Abridgment ofEutyphron]
Naxus, heheldapieceofLandofus;oneDayha-
? vingdranktoomuch hefellintoaPassionwithone ofourSlaves,andknockedhimO'th'Head:My Fa
ther put him into a deep Pit, bound Hand and Foot, and lent hither to consult those who have the In spection of all Matters of Religion, and Cafes of Conscience, toknow whatheshoulddo, andduring all this time neglected the poor Prisoner, as an As- i a s s i n w h o s e L i f e w a s o f n o c o n s e q u e n c e -, a n d s o h e d y e d ? , H u n g e r , T h i r s t a n d t h e w e i g h t o f h i s I r o n s
kill'd him, before the return of the Messenger that myFathersent. Upon thisthewholeFamilyis mightilydifturb'datme, becauseforthesakeofan AssassinIaccusemyFatherofMurder, whichthey pretend he has not committed : and if he had com mitted it, they maintain that I ought not to prose cute him, seeing the Deceased was a Villain and a Murderer % besides that 'tis an Impious Action for a
S o n t o b r i n g a c r i m i n a l P r o c e s s a g a i n s t h i s F a t h e r ? , soignorantaretheyofDivineThings, andsoinca pable of discerning what isProfane and Impious from what isJust and Holy.
Socrates amaz'd at a Position so presumptuous and false, askshim ifhe thinkshe soexactlyknows all Divine' Things, and can so precisely distinguish that W h i c h i s h o l y f r o m . t h a t w h i c h i s p r o f a n e -, t h a t t h e Cafe being as he relates it, he can prosecute his Fa ther without fearing to commit an Impious Act.
Eutyphron, like a Superstitious Bigot, who de spises all the World beside, and thinks he fees more clearly intoMatters of Religion than any Body else, answers, What Advantage should Ihave above other Men, if I did not very exactly know all these things ?
Socrates feigns himself extremely pleas d that he hadfoundaManofsoclearaHeadandsogreatA- bilities,whomightgivehim somuch assistanceinthe troublesomeAffair inwhichAE^/i/<<s had engag'd him^
\ and earnestly conjures him to teach him what is pro perlyholy,andwhatprofane3andtogivehim such
? ? *\she Abridgment o/Eutyphron^ 32$
a just Idea of both, as may always enable him to distinguish em with certainty.
Eutyphron here still keeps his Character very
well. That isholy (fays he) which I am doing,
namely to prosecute in a Court of Judicature every
one -that commits Murder, Sacrilege, or any other
unjust Act of the like Nature, without any distincti
on;LetitbeFather,Mother,Brother;&c. 'Tis the fame thing. -? :? -
This Definition, which springs rather from blind" Zeal, than theknowledg of Holiness, not satisfying. Socrates, Eutyphron attempts to prove it by Authori ty. He. maintains that all Religion consisting in agitatingtheGods, hecouldnotdoamorepious
and holy thing than to prosecute his own Father, feeingJupiter putSaturninChains becausehede- v o u r ' d h i s C h i l d r e n -, a n d S a t u r n h i m s e l f ' h a d t r e a t e d Ccehk with yet more Rigour for some other Fault.
Socrates,insinuates thathedoubtsofthetruthof
these Stories, because even Reason teaches us not to
attributeanyunworthythingtotheDeity. How
ever (faysheIronicallytoEutyphronafterhisusual
manner)ifyou,whoaresoableaManinReligious
Matters,agree with theCommonPeopleinthis,
and believe these Traditions as well as they, 'tisab
solutely necessary that I should believe 'em too, I.
whoambutignorantinthesethings. ThereforeI
entreatyouintheName ofthatGodwhopresides!
overFriendship,donotdeceiveme,butteilme if
you believe that thereever were iuchthings, as you have been relating. "'-. . ? :;;
T h i s B i g o t w h o is a l w a y s c r e d u l o u s a n d conceited. ,- '
makes no scruple not only to lay, that he. believes it,:
butadds that he-believesthings"yetmore surprizing,
of which the Common People are ignorant, mean
ing without doubt the Mysteries that were known
only to those that were Initiated \ and maintains,all
the Fables of Poets and Fancies of Painters as funda mentalPointsofReligion. -:? ?
Y 2
Socra-
? ? . Swrates doesJK>t trouble himselfwith . thsConfii- tationof'em^ that would fetfh Jthp Diipute too soon,andheisnotwillingtooffendhim. There- fore he proceeds to ask him, as ifhe were willing to he instructed . by him, what. it is. that :he calls pious and holy, and desires -him to give aclear and distinct Idea \/j which he may j<<dg ? f evei7 thing that"is. pious and holy, for a true Definition ought to. majteknown theEssenceandNature. (C)J"tha,twhich is/defin'd. . 7 ,- ? . -. ] '
? Eittypbron answers, that it is ;tlvat Wihjcfi is plea-
lingto theGods,and conleque. ntiy. ^titMtas. pipi^Be and impious which is displeasing ? o 'erri.
Soecrates tafcesadvantage of this Definition, ari. (hows that the Gods being often divided among themselves, theirQuarrels must needs arisefrom tihek. disagreementaboutwhasisjustqrunjust; pro faneorholy. Andthataccording,tothis,oneand the fame thing is holy and profane, seeiqg. it pleases femeof"emanddispleasesothers. Thereforethe Definition of holy and profane carft subsist with the Plurality ofGods.
* t. This Consequence is certain, and would be suffi cient to reclaim a wise M a n from that Error, and toconvincehimthatthereisbutoneGod. But Eufyphron preserves his Character better than so. 'Tisno such ealy matter to undeceive a superstitious Man. ToeludethisConsequenceheengagesto. prove that the Action of his lather was diipleasing to all the Gods, and that his was agreable to 'em.
Socrates does not press him with theAbsurdity of this Persuasion, which is radier a Supposition than a Certainty, for since their Theologie acknowledges thattheGodsareveryoften contestingaboutMat tersof thisNature, how couldEutypbronbe cer tain that they agreed about the Action he was going to undertake ? In an Affair :of this Consequence a'
greater Certainty, is requisite than that which arises. 11omOpinion:ItwasveryeasybythisMeansto reduce him to an Absurdity :but Socrates takes ano-.
tfier
? ? ThejfyrMgmwtofEutyphron. 31c
{her course to expose the Ignorance of the M a n still m o r e ? , a n d t h e r e b y t o o v e r t h r o w a R e l i g i o n w h i c h h a d
nobetterPropsthanthese- Thereiforeheconvinces him that this Definition is not perfect.
Eutyphron thinks to rectifie it by laying, that whichisHolyi. swhatpleasesalltheGods-,But Socrates answers, that this is only to explain one of Jheyroperties of a holyThingJinstead of discovering theEijfenceofit. Hedoesnotaskifthatwhichis Holy is. belov'dofthe Gods, noBody doubts ofthat: He -wp,uldknow why itislov'd, and what itisthat fendersitworthyofLove. Forifthatwhichisho ly, and that which is. belov'd of the Gods were the l a r n e t h i n g -, s i n c e t h e G o d s l o v e t h a t w h i c h i s h o l y onlybecauseitisholv, theywouldlovethatwhich theyloveonlybecauseitwasbelov'dof'em. And on the other hand, ifthat which is 'be'loy'd of the Gods were belov'd of'em only because they love it, itwouldfollowthattheGods lovewithoutreason, andthat. thatwhichisholywould beholyonlybe cause itwas belov'd. In a word, (he fays)thereisa great deal ofdifference between these 2 Terms, Holy andBelov'doftheGojs, addtheyareentirelyoppo site. For oneMan islov'donlybecausetheylove
him, andanotherislov'd,becausehedeserves. tobe lov'd. Thatistolay,ThatwhichisHolyisbelov'd of the Gods only because itisHoly, but'tisnotHo lybecause'tisbelov'dofthem. TheMatterinhand therefore is to explain the Nature of that which is Holy, and not its Qualities, and to define what it isandwhytheGodsloveit. Thisisveryperplex ing-to"asuperstitiousMan,who continuallytakesup things without Examination, and believes a thing on ly because he believesit.
Eutyphron does not dissemble his Trouble but con fessesthathisThoughtsarefluctuating, and thathe knowsnothowtofix'em.
Socratestomake theMatter(which isveryseri ous) a little pleasant, takes occasion from it to ipeak ofthe Works pf(kdaius^ who made moveable Sta-
? ? ' tue. 3,
? ? |i&
7he Abridgment os Eutyphron?
tues, which never stood still but when a certain
springwhichtheyhadwastyedandstop'd. Helet's
Eutyphron know that hisPrinciplesare as moveable
astheseStatues. TheGoverningSpringisnotyet
stop'd,butiscontinuallygoing, hismeaningis,that ? Eutyphron spoke by Opinion, and not at all by Sci
ence. Tohelphimoutthereforeheaskshimifhe doesnotthinkthatwhichisHolyisJust. Tothis Eutyphron agrees : Next to this the Question is, whetherthatwhich isHoly isapartofthatwhichis Just, or that which is Just a part of that which is Holy. TissoondecidedthatwhatisJustistheGe nusandwhatisHolytheSpecies. Forthereare manythingsJustwhicharenotHoly;butnoneHo ly which are not Just. So that what is Just has a larg er extent than what is Holy.
Nothingnowremainsbuttoknowwhatpartof thatwhichisJustthatwhich isHolyis;Eutyphron fays,'tisthat partofJusticewhichrespectstheGods, and the Care of their Worship, and that the other i? artconcernsMen only.
This Answer throws 'em into another Difficulty, and thatishow toknowinwhatthisReligiousCare consists, and whether it be of the Nature of all other Cares, which tend to the Profit of that which iscar'dfor. Forifso,ourHolinessmustrenderthe Gods better and more excellent, which would be an impious Thought.
E u t y p h r o n a n s w e r s , t h a t 'tis a C a r e l i k e t h a t w h i c h ServantstakeoftheirMasters: Holinessthen(fays Socrates) is a kind of Servant to the Gods : But what do the Gods do by the Ministry of this Ser vant ? For as Physicians operate Health by the M i nistry of their Ait ; the Gods must needs operate somethingbytheMinistryofourHoliness. Now what is it that they operate ? Eutyphron answers, that they engage us to please them by our Pray ers and Sacriiices, and that Holiness and Piety ronfist in this on which the Welfare of Fami nes and Republicks depends. As on the contra
ry
? ? The Abridgment of Eutyphroru 3 iy
rf Impiety is the ruin, both of particular Person? and States. >_
Socrates collectsfrom this indefinite Answer, that
HolinessistheArt ofsacrificingandpraying. To
iacrificeistogive,andtoprayistoask. Sothat
Holinessconsistsingivingandasking. Suchthings
only are ask'd as are wanted, and such things only
givenasarenecessarytothosetowhomtheyare given ? , for it would be ridiculous to give a thing
which they have no occasionfor.
From hence he draws this Conclusion, that Holi
nessisaTraffickbetweenGodandMan. Butwhat profit can God receive from our Offerings ? For as forus'tisveryvisiblewhatprofitwe receivefrom him, sincewe havenottheleastGoodbutwhatpro ceedsfromhisBounty:Arewe thensocrafty (says he)todrawalltheAdvantageofthisCommerceto our selves only, so that G o d gets nothing by it >
Eutyphron prels'd with this Argument , shuts up all in laying, that God leaves what is profitable to us, and contents himselfwith that which is plea sant -, and that 'tis our Respect, and Gratitude that is so pleasant to him ; which returns exactly to the former Definition; thatthat is Holy which isplea sing to the Gods.
Socrates shows him, that he has hitherto only made a Circle, and entreats him not to refuse him the knowledg of so great a good. But Eutyphron like a true Votary of Superstion, who isalways presumptuous, and never confesses his Ignorance, seeksonlyhowtogetridofhim, andrefersthis Enquiry to another time, telling him some urgent Business calls him elsewhere.
Thus ends this Dialogue, which destroys the false Opinions which then reign'd in the World, withoutestablishingthetrue. TheDeathofSocra tes occasion'd P/ato to write thus imperfectly and sparingly. BesidesthisishisMethod, healways refutesbeforeheteaches. Buthismannerofre
futing fails not to make a discovery by way of An- t-icip^
? ? 3 1 8
T&e Jhridgtoem of Eutyphfdft.
ticipation of what he designs to establish, and does maintainelsewhere. Herewe seethe superstitious Man isalwaysneartheTruth, butneverreachesit. "Tis certainthatHoliness ispleasing toGod, 'sis c e r t a i n l i k e w i s e t h a t it p r o d u c e s a k i n d o f G o r n m e r < s t e between God and Men, arid that this-consists in Giving and Asking-, but the ignorant Athenians con- ceiv'd this after too gross a'manner.
Holiness can't be in us without Conversion, nor Conversion without Love, arid this Love engages us togiveourservesentirelyGod,andtoaskofhim togivehimselftous,thathemaykeepaliveinus that divine Flame which purifies our Souk, and makesusresemblehim. InthisconsiststhatCom mercebetweenGod andMet)-,whichmakesupthe whole of Religion, as Socrates and Flato both acknowledges
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? ? THE
WORKS OF
PLATO ABRIDG'D.
WITH
An AccountofhisLife, Philoso phy, Morals, and Politicks.
Together with a Translation of hischoicestDialogues, vi%9
rWhatoneoughttodo. 0f. )ImmortalityoftheSou/,
1 ^Valour, Philosophy.
InTwa Volumes. Illustrated with Notes. By M . D A C 1 E R.
Translated from the Frcnek VOL. IL
LONDON;
Printedfor A. Bell, at the Cross-Keys and Bible Cornhi//, nearStocks-Market, 1701.
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? ? THE
INTRODUCTION to
SOCRATES** Apology.
IN EutyphronWelawhowSocratesattack'dthe'
Superstition of the Athenians and the plurali
ty of their Gods, by exposing the ridiculous
ness of the Fables with which their Divinity Was sturPd? ,and by that means endeavouring td
bring'emtotheknowledgeofthetrueGod. They were a People devoted to Idolatry, and always up on their guard against Innovationsj witness thai A&s oftheApostles, where we feetheAthenians,
who were disturb'd at the preaching ofSt. Paul,
cry'd out, Hefeemeth tobe asetterforth ofstrangeGh.
