Socratics versus Sophists on Payment for Teaching
Author(s): David L. Blank
Source: Classical Antiquity, Vol. 4, No. 1 (Apr., 1985), pp. 1-49
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DAVID
L. BLANK
SocraticsVersus Sophists on Payment for
Teaching
ATTITUDES OF ancient
THE
a living and
toward making
philosophers
in
particular towardmaking a living by doing, teaching, or demonstrating philoso
phy was a matter for discussion through the end of antiquity.1This discussion
began when Thales monopolized Miletus' oil-presses in order to show that his
wisdom
could
have
value
practical
to use
if he wanted
it for such ends. But
debate centered on the interpretation of the relationship between the sophists,
who took fees for their services, and Socrates, who did not. Indeed, philoso
phers and sophists were often distinguished on this basis,2 and the philoso
pher's contempt formoney was included in the quotation inwhich Pythagoras
is supposed to have introduced the termphilosopher.3
I summarizes
Section
tion of wealth.
These
I am grateful
"popular" complaints
are drawn from comic
to Professors
M.
Frede
and A.
about
poets
L. T. Bergren,
the sophists' accumula
and other sources, both
and
to Dr.
E.
for their
Farny,
friendly advice and encouragement.
1. For a general survey see Clarence A. Forbes, Teachers' Pay inAncient Greece, University
of Nebraska Studies in the Humanities vol. 2 (Lincoln, Nebr. 1942), and Gaines Post, Kimon
Giocarinis, and Richard Kay," "TheMedieval Heritage of a Humanistic Ideal: 'Scientiadonum Dei
est, unde vendi non potest,' Traditio 11 (1955) 195-234. For late antiquity see, e.g., Olympiodo
rus on Alcibiades
I.119a
(140.7
ff. Creuzer
= 91 Westerink
[= 3T
lb: references
in this form refer
to the Appendix of testimonia printed after the present article]), who asks why Zeno took fees if
he was
a philosopher
and guesses
he must
have
taken
from
the rich to give
to the poor,
unless
he
merely pretended to take themoney or was trying to teach his pupils to despise wealth.
2. Cf.,
e.g.,
Xenophon
13.8
Cyn.
ff. =
14 T 2, Aristotle
Sph.
el.
1.1,
165a22
=
13 T
3,
Themistius 23.289d = 13 T 15c.
3. D(iogenes)
L(aertius)
8.8
=
2 T 1; note
also
the theme
of
e.euOEQ(a, which
in the discussion in section III below.
? 1985 BY THE REGENTS OF THE UNIVERSITY OF CALIFORNIA
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will
come
up
2
CLASSICAL
ANTIQUITY
Volume 4/No. 1/April 1985
contemporary and later, and are meant to be indicative of what was said about
sophistic tuition, without regard to the plausibility of each testimony. Section II
enumerates the reasons given by Xenophon and Plato as to why theirmaster
Socrates
did not
take a fee for his services.
of these
Several
I think,
reasons,
have not been adequately distinguished before. The most important rationale
given by Xenophon and Plato for Socrates' refusal to take fees, namely, that he
would then have to teach whoever wanted to pay, is then (Section III) exam
ined in detail, with comments on a recent interpretation of this theme and a
new suggestion about its purport. Finally, since the refusal to obligate oneself
to teach
wants
"whoever
it" is predicated
the desire
upon
to select
one's
associates, Section IV discusses the portrayal of Socrates' selection process in
Plato's Theaetetus and Aeschines' Alcibiades in an attempt to isolate the posi
tive side of Socratic recruitment.
Athenians, as everyone knows, complained loud and long about the soph
ists. When
and a friend knocked
Socrates
door asking
at Callias'
to be admitted
to speak to the sophists staying there, Callias' slaves would not allow the
visitors to enter until they assured the slaves that they themselves were not
sophists (Plato Prt. 314d). Some of the most highly publicized complaints
the sophists
against
in the indictment
those
included
that is,
Socrates,
against
(1) honoring strange gods and (2) corrupting the youth.4 There were other
charges against sophistic teachings: (3) discoursing about the things up in the
the earth,6
airs and beneath
(4) teaching
people
to deceive
how
and how
"to
make the weaker argument stronger,"7 (5) making speeches against justice,8
(6) teaching virtue or arete, which needs no teacher but should be acquired
given by one's father and his fellow
through the good genes and upbringing
gentlemen,9 and finally (7) giving lessons which consisted of nothing but, as
and
(pXkuaia xcal (Pevcx1oaoTc, nonsense
that they were not unopposed.
understood
15.197),
put it (Antid.
themselves
The
sophists
quackery.1?
Isocrates
2wx Ixig
4. Xenoph. Mem. 1.1.1: a6&bXEcl
obivoiov,
r oVg vY ? 36XL VOuiEl OEOi;S
6e xacLva &U
6aC
6AlXE1 &
aq(ov'
Eicte
xac
Tog;
v. The
VEovSg 6LCa(Fp0e
indictment
T?EQ(X
is also
cited
by Favorinus (fr. 51Mensching) apud D.L. 2.40. On the second charge, cf. Eupolis, fr. 337 Kock
= Zonar.
548: 6g T6v veavioxov
Nub.
Aristophanes
5. E.g.,
ovVCOV bC(pq0o?Ev.
225
ff., 284,
and Plutarch
Nicias
23 on Protagoras.
6. Aristophanes Nub. 188.
7.
113ff.
Ibid.,
On
all
these
charges,
cf. Plato
Apol.
18b, 19b-c,
where
"Socrates"
may
be
quoting Aristophanes.
8. Plato
Comicus
9. Cf. W.
Nestle,
59.
fr. 103 Kock = Eudocia
Peisandr.,
zum Logos2
Vom Mythos
1942)
(Stuttgart
255
f.; W.
K.
C. Guthrie,
A
History of Greek Philosophy. Vol. 3: The Fifth-CenturyEnlightenment (Cambridge 1969) 39; Plato
Meno 92e3-6 and, implicitly, 93-94, Prt. 320a-b.
10. Cf.
Socrates'
statement
that Aristophanes
pictured
him as jroXXrv qXlcwQiacv qPkaVoCQOVTx
(Plato Apol. 19c4); also [Plato] Eryx. 397dl on Prodicus.
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Socratics vs Sophists on Payment for Teaching
and Protagoras
is made
by Plato
(Prt. 317a-c)
3
to claim
that he was
the first
wise man to come right out and call himself a sophist. But only part of what the
Athenians disliked was in the sophists' teachings.
The
testimonia
referring
to the fees, wealth,
and mode
of life of the soph
ists are tinged with both envy and disgust. They are extremely difficult to
interpret, both in specific and in their general tendency. Reported fees either
vary widely or seem standardized.Modern scholars disagree both on the prob
able amounts
actually
taken
in by the sophists
and on public
attitudes
toward
sophistic practice.11 I will not discuss the accuracy of the testimonia about
fees,'2 concentrating instead on attitudes toward the sophists.While we do not
know whose opinions (if anyone's) are represented, or with what accuracy they
are represented by, e.g., Old Comedy,13 the references adduced below must
have been expected to strike a resonant chord with some audience; theweight
of their numbers and the lack of opposing voices suggest the depth and breadth
of sentiment about the sophists' pecuniary affairs.
For one thing, the Athenians seem to have thought that the sophists
charged outrageous fees. Reports of such fees include the following: Protago
ras (first to charge for his company [synousia]), Gorgias, and the natural phi
losopher Zeno are each said to have charged 100 minae for a complete course
that was 10,000 days' or 28 /4 years'
was a laborer's wage,
(if 1 drachma/diem
work).l4 Even the low-scale sophists charged a hefty fee. Socrates (PlatoApol.
20a =
13 T 16) chides Callias
for finding
a cheap
sophist
for his son's tutoring,
11. On the payments to the craftsmen working on the Erechtheum and at Epidaurus, cf. N.
Himmelmann, "Zur Belohnung kiinstlerischer Tatigkeit in klassischen Bauinschriften," JDAI 94
(1979) 127-42. On the cost of living in fourth-centuryAthens, see A. H. M. Jones, Athenian
Democracy (Oxford 1957) 135 n.1, where it is noted thatLysias 32.28 figures the annual support of
two girls, one boy, a nurse, and amaid at 1000 dr./annum, and thatDemosthenes 27.36 calculates
the expenses of himself, his sister, and his mother during his minority at 700 dr./annum (both
figures exclusive of rent). For opinion on the wages of sophists specifically, compare, e.g., G. B.
Kerferd, The Sophistic Movement (Cambridge 1981) 25: "it is clear that tomany itwas themere
fact that they took fees, not the size of the fees, which was objectionable"; ibid. 29: "If Prodicus
could really secure half a mina for one lecture from each student attending then the total income if
20 students attended the lecturewould be 10minas, and a course of 10 lecturesmight even produce
100minas" (Kerferd goes on to affirm that this is themost likely accounting);W. Nestle (supra n.
9) 259: "Nur wenige Sophisten hinterliessen ein nennenswertes Vermogen, und ihre Beliebtheit
erfuhr durch die Honorierung keinerlei Beeintrachtigung"; ibid. 262: "ihre Gewohnheit, sich ho
norieren zu lassen, die ihnen Platon so sehr zum Vorwurf macht, hat ihnen an der allgemeinen
Achtung, die sie bei der gebildeten Oberschicht genossen, keinen Abbruch getan."
12. Kerferd (supra n. 11) 26-28 gives a good introduction to sophists' fees. Guthrie, on the
other
hand,
has made
only
scattered
remarks
on
the subject
(supra
n.9)
38 with
n.2,
42 with
n.1,
45, 275.
13. The best general treatment of comedy's view of the sophists is given by Nestle (supran.9)
455-76. An adequate assessment of Old Comedy's evidence about sophistswould have to proceed
from an analysis of Old Comedy's own generic requirements and the techniques and topoi of
invective to the evaluation of the content and significance of each testimonium.
4 T 3a, b; 5 T 16a, b; 3 T la. The sum of 100 minae
seems to be standardized
evidence.
as a typical fee for a famous
any particular
sophist, without
14. Cf.
sources
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4
CLASSICAL
ANTIQUITY
Volume 4/No. 1/April 1985
while he himself had paid tremendous sums to the greats; this cheap practi
tioner, Euenus of Paros, charged 5 minae (500 dr.).15These fees were for
complete courses, but even paid lectures had a fairly steep admission charge:
one sophist, Prodicus, had several different charges, e.g., /, 2, or 4 dr. ([Plato]
Axioch.
366c = 6 T 5),
had a lovely,
for such EtlWoOOl Et
This same Prodicus, who
I6eiCElg.
voice,"16 is also said to have had a 1 dr. and a 50 dr.
"booming
lecture on the "correctness of names." Of these themore expensive must have
contained more material, since Socrates tells Cratylus he woud be better able
if he had been able to afford the 50 dr. lecture instead
etymology
It must
also have been more
of just the 1 dr. version.17
since
interesting,
to
1
nod
off
in
dr.
the
audience
the
Aristotle
that
whenever
lecture,
says
began
Prodicus used to throw in a bit of the high-priced
spread (Rhet. 3.14, 1415b12
to talk about
6 T lb).
The consequences of high fees were often high income and the accumula
In Plato's dialogue Hippias
(Hi. Ma. 282c-d = 4 T 9), Socrates
and Prodicus have each "earned more from his wisdom
that Gorgias
itmay have been, and so did
than any other craftsman from his art,18 whatever
tion of wealth.
mentions
Protagoras before them." Hippias picks this up and says:19
If
Socrates,
you know nothing of the real charms of all this business.
be
I
would
astounded.
To
told
how
much
have
were
earned,
you
you
went to Sicily while Protagoras was living there.
take one case only-I
and was a far older man than I, and yet in a
He had a great reputation
in one place alone,
than 150 minas. Why,
short time I made more
I re
I
more
than
20
minas.
When
small
took
a
Inycus,
very
place,
I gave it to my father, reducing him and
the money
to a condition of stupefied amazement.
(8 T 2)
turned home with
his fellow
citizens
Isocrates, in defending the sophists, tries to belittle their fortunes, saying that
left only 1,000 staters at his death (say, 200
them, Gorgias,
or 20,000 dr.) and did not have many expenses while he was alive
minae
however,
either (Antid.
15.155 f. = 5 T 6). We have it on other authority,
a solid gold statue of himself
that Gorgias was also the first man to dedicate
of
the richest
15.
Isocrates
Contra
sph.
13.3 =
13 T 8 probably
underestimates
the typical
fees at 3-4 minae
to suit his gibe that sophists sell dear things cheaply. Isocrates' own fee is given as 10 minae at
[Plutarch]
V. X
orat.
838e
(cf. Demosth.
C. Lacrit.
43
for
the same
sum paid
to a teacher
of
oratory). That greed often leads parents to seek a cheap sophist is noted by Plutarch (Lib. educ.
7.4 f.), along with an anecdote about Aristippus.
16. Cf. Plato Prt. 316al: [3o.tf3i,and (?) Su(da), s. v. f3ouf3ovo ((3374Adler): Orestes and
Marpsias.
17. Plato
Crat.
384b
=
6T
la.
91d = 4 T 10. Although
cf. Meno
with Phidias
a comparison
sculptors
specifically,
the
best of them will also have taken
on
state
standard
received
the
wage
projects,
only
18. For
probably
lucrative private commissions, as is noted by Himmelmann (supran.ll)
19.
I have
cited
the
translation
of B.
Jowett,
The Dialogues
of Plato
128 and 140 f.
(4th ed.,
1953).
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BLANK:
Socratics vs Sophists on Payment for Teaching
in the temple of Delphi,
5
so great were the rewards of teaching the art of
rhetoric.20
Philostratus stated (V. sph. 1.10.4 = 4 T 2b) thatProtagoras' earningswere
"not a bad thing, since we esteem more highly that which is expensive than
thatwhich is free," and in accordance with this principle, sophists are said to
have tended to measure their abilities by their incomes-or, as Plato has his
put it (Hi. Ma.
the wise man must above
Socrates
283bl-3
-
13 T 23): "It is a popular
for himself; of such wisdom
all be wise
sentiment
that
the criterion
is
in the end the ability to make the most money." The sophists' reputation for
greed grew along with their bank balances. Plato the comic poet mentions their
while Athenaeus says (12.548c-d = 5 T 5) that, accord
greed ((pLXcQyuQia),21
ing to Demetrius of Byzantium, Gorgias attributed his long life to his "never
having done anything for the sake of anybody else."
Itwas only natural that theAthenian complaints about the sophists' incomes
should lead further to criticism about their luxuriousness (TQVcpi).
Even a quick
glance at the fragments of Eupolis' Goats reveals that the sophists depicted in
that play had an unusual interest in various strange, gourmet fish (frr. 1, 5Kock
= 17 T 2a, b). In this play the chorus was comprised of goats representing
sophists who were
to eat from all the bushes
allowed
and trees of Athens:
"We
graze on every sort of foliage," they boast, and go on to list fully twenty-five
species they find appetizing (fr. 14Kock = 17 T 2c). In his play The Unmilitary
or theEffeminate ('AoT@arQTVTOL
av6boyivval), Eupolis referred to the sophists
who spent their time "in the nicely shadedwalks of the god Akedemos" (fr. 32
=
Kock
D[iogenes]
L[aertius]
and he calls his
3.7),
'hero' Pisander
"the most
cowardly man in the army" (fr. 31 Kock). In the Parasites Eupolis speaks of
as the man who "plays the fool with his head in the air talking about
Protagoras
the things in the sky, and eating everything on the ground" (fr. 146a, b Kock - 4
fr. 172 Kock
T 6b). He also refers to a sophist as xolko6bai(ov
("belly-spirited":
= 17 T
food
and
the wine
a
at
which
the
and
has
throw
lb7)
banquet
sophists
each cost 100 dr. (fr. 149 Kock = 17 T lb2).
Mention
of food of course brings up the fact that the sophists were ridi
fr. 162 Kock = 17 T lb5) says that
culed as parasites.22 Eupolis
(Parasites,
"neither fire nor spear nor sword could keep sophists from coming to dinner."
Sophists were condemned for staying in people's homes and holding court, but
who were
no matter where
the sophists were damned,
they taught. Athenians
how
much
reminisced
about
have
convinced
they learned
may
sophist-lovers
from sophists while sitting in barbershops during their young, ignorant days
20. Plin. Hist. nat. 33.24 (cf. Athen. 11.505d); see also Pausan. 6.17.7 on a statue of Gorgias
at Olympia (5 T la-f).
21.
22.
Peisandr.,
Simonides
=
fr. 103 Kock
remarked
that
V. X orat. 833c = 9 T 2.
[Plutarch]
to be rich than wise,
since
it was better
the wise
frequented
the
houses of the rich (Aristotle Rhet. 2.16, 1391a8). Simonides himself was quite insistent that he be
paid what
he was worth:
ibid. 3.2,
1405b23
ff.
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6
CLASSICAL
ANTIQUITY
Volume 4/No. 1/April 1985
(EupolisMarikas, fr. 180Kock = 15T 1), but these barbershops were hated by
others.23 Some sophists plied their trade in the agora, as Socrates did (Plato
17c7 =
Apol.
16 T 3a,
cf. 3b, c), e.g., Hippias
(Plato Hi. Mi.
368b3-5
= 8T
7). Others just went to the agora to pick up their "marks," and these sophists
were ridiculed too. In Eupolis' Parasites (fr. 159 Kock = 16 T 2) Protagoras
describes his technique:
I head
I find some stupid but rich
off to the agora and there, when
at
I'm
over
him
once.
If
he
all
fellow,
happens to be saying something,
I praise it fulsomely
and I look out of my mind with joy at his words.
Then I get invited to dinner.24
If sophists congregated at public places such as the shrine of Akademos or the
Lyceum, theywere criticized for enjoying the amenities of those places and for
being lazy good-for-nothings (Antiphanes Kleophanes, fr. 122Kock [cf.post 17
T 2]). Perhaps, then, the place to practice sophistic was a school, like the
of Pheidostratus
6b6aoxcaeLov
(Plato Hi. Ma.
286b4-6
= 8 T 5). But we
see
how kindly Aristophanes treated the "thinking-shop" in his Clouds! Finally, as
good parasites, the sophists were blamed for making people waste their for
tunes,
for example,
the once
fabulously
wealthy
Callias
(cf. 17 T la).
In Plato's
Protagoras Socrates' friendHippocrates iswilling to spend his own money and
his friends' too, if his own is insufficient, to studywith Protagoras (311d = 13T
28). In keeping with the philosopher/sophist contrast, Democritus, on the other
hand,
was
said
to have
destroyed
his own
inheritance,
as was Anaxagoras.25
II
So much
made
for the standard
by Xenophon
is
against the sophists. Now Socrates
complaints
but not
and Plato to share some of these complaints,
others. For example, Plato's Socrates interprets the charge of corrupting the
youth,
of which
Socrates
himself was
also accused,
as a result of the Athenians'
ignorance of the sophists:Anytus (Meno 91b-d; cf. Resp. 492a) ismade to say
that the sophists corrupt the young, but he cannot respond to Socrates' ques
at least, does not even have Socrates
Plato,
tion, "By doing what?"
give a
seems
to
of
of
he
denunciation
general
taking
although
sophists'
money,26
ridicule theirmeasuring their skill by their incomes. Indeed, the Platonic Soc
= 8T
1) that Protagoras
says (Prt. 328b3 = 4 T la; cf. Hi. Ma. 281b6
deserves
he gets for the benefits he confers. Far from being funda
the money
rates
23.
Plato
Comicus
Sophistae,
fr. 135 Kock
= Sch. Aristoph.
Av.
299 =
15 T 2.
24. See also Ameipsias Apokottabizontes, fr. 1Kock = Athen. 7.307e = 16 T 1.
25. Athen. 4.168b, cf. Diels-Kranz 68 A 14-17; Plato Hi. Ma. 283a; Plutarch Vitand. aer.
alieno 831f, Pericl. 16, cf. Diels-Kranz 59 A 13.
26. On Plato's general attitude to the sophists see, e.g., H. Raeder, "Platon und die Sophis
ten," Filos. Medd. Dan. Vid. Selsk. (1939) 1-36.
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Socratics vs Sophists on Payment for Teaching
7
mentally opposed to sophists, the Platonic and Xenophontic Socrates some
times sends them students with whom he will not himself work, and in his
Apology (19e = 5 T 9), though denying that he teaches for money, Plato's
Socrates says that paid tuition is a good thing, as long as one can actually
teach, as Gorgias, Prodicus, and Hippias can.27
Yet Socrates, as is tolerably clear both from his pupils and from others, did
not take fees himself, despite Aristophanes' calumnies.28Eupolis (fr. 352Kock
[Parasites?] = 19 T 8) calls Socrates a pauper who thought of everything but
where his meals would come from. Ameipsias (Konnos, fr. 9 Kock, apud 19T
5) has his chorus of sophists tease Socrates with being barefoot and hungry,
having a poor cloak, but not yet having brought himself to become a parasite.
A story related by Seneca, though late and obviously fabricated, is instructive
(De ben.
1.8.1
=
19 T 6):
Once, when many gifts were being presented to Socrates by his pupils,
each one bringing according to his means, Aeschines, who was poor,
said to him: "Nothing
that I am able to give to you do I find worthy of
and
in
this
you,
only
way do I discover that I am a poor man. And so I
give to you the only thing that I possess-myself. This gift, such as it is, I
beg you to take in good part, and bear inmind that the others, though
they gave to you much, have left more for themselves." "And how,"
said Socrates, "could it have been anything but a great gift-unless
maybe you set small value upon yourself?
to return you to yourself
a better man
And
so I shall make itmy care
I received you."29
than when
This story is presumably based on the kind of thing Plato has Socrates say in
theHippias Major (281b6 = 8 T 1), that a sophistmust give his customer his
money's
worth.
But
it illustrates
the fact that the tradition
that Soc
accepted
rates, although he took no fees for his services, did accept gifts-but only, as
we learn elsewhere, to fulfill his basic needs.30 This was to some extent over
done by at least one of Socrates' followers, Aristippus, who accepted large gifts
and earned
himself
a reputation
as a gourmet.31
Now,
what were
Socrates'
27. In Xenoph. Mem. 3.1.1-3, Socrates is shown inciting one of his companions to study
generalship with Dionysodorus. When the fellow returns, Socrates cross-examines him on what he
has learned and sends him back to the sophist (3.1.11 = 10T 2). It seems that Socrates was testing
the kind of education the sophist was dispensing.
28. Nubes
98, 245,
876,
1146
=
19 T 7.
29. Translation by J. W. Basore, Seneca. Moral Essays III, Loeb Classical Library (Cam
bridge, Mass. and London 1935); the story is also inD. L. 2.34 (19 T 6b).
30. Cf. Xenophon
Oec.
2.8
( =
19 T
18) and D.
L. 2.24-25,
2.74,
2.80
(19 T 4a, b, c). See
also the story aboutMenedemus and Asclepiades inAthen. 4.168a-b. Aelian Var. hist. 9.29 (19T
1) tells a story in which Socrates, over Xanthippe's protest, refuses large gifts fromAlcibiades.
31. Cf.
frr. 3A-8B
Mannebach,
especially
6 ( = D.
L. 2.80),
on gifts
and wages;
frr. 62 and
67-83B are about Aristippus' luxurious lifestyle. On the general issue, see Xenoph. Mem. 1.2.60
(19 T 15a). On Plato, see D.L. 3.9 (Plato accepted over 80 talents fromDionysius), 4.2 (contrast
ing Plato with Speusippus, who took fees) and Ephippus Nauagus, fr 14Kock. On Antisthenes, cf.
D.L.
6.4.
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8
CLASSICAL
ANTIQUITY
Volume 4/No. 1/April 1985
that is, the Platonic and Xenophontic Socrates'-reasons for not takingmoney
in themanner of the sophists?
First, Plato's and Xenophon's Socrates felt that money is not of great
value; asXenophon himself says (Cyn. 13.9 = 14 T 2): "the sophists hunt after
the young and rich, but philosophers are available as friends to all (radolxolvol
xcai qcpLo) and they neither respect nor dishonor men's fortunes (r6Xag)."As
we shall see, Xenophon may want to claim such "availability to all" for himself
and impute it to his master, but this ideal is not in accord with another, elitist
tendency in Socrates as he is portrayed by his pupils.32Plato seems ambivalent
on common availability, and he does not follow up this point when Socrates
and Callicles have agreed that to teach only thosewho pay is aioaX6v for those
who say they can make people or cities better (Grg. 520e2-5 = 13 T 21 sub
fin.). Plato agrees with Xenophon, however, on the unimportance of money to
Socrates. In theHippias Major (282d2 = 13 T 22) Plato makes Socrates remark
that the seven sages, as opposed tomodern sophists, were so foolish as not to
realize
that money
was worth
a lot. The
sarcasm
in that statement
needs
no
elucidation.
Going along with the unimportance of money is the complaint that the
sophists' practice is silly and almost self-contradictory, since they are selling
great things for comparatively little.33 Socrates' pupil Plato has the main
speaker of his dialogue the Sophist (234a7 = 13 T 33) ask Theaetetus: "Don't
you consider it to be a joke when someone says he knows everything and can
teach
it to someone
else
for a small
fee
in a short
time?" This may well
be
Plato's answer to the taunt of Antiphon inXenophon's Memorabilia (1.6.11 =
19 T 17): Antiphon said that although Socrates was just, even Socrates appar
ently recognized that he was not wise, since he charged no money for his
companionship; he would not give away his cloak, since it isworth money, and
the same would apply to his company, if he thought itwas worth anything. The
response Xenophon puts in Socrates' mouth is a comparison of wisdom to
if you
beauty:
are a friend.34
So he who
sell it, you
teaches
are a whore,
arete or a useful
but,
if you give
art gives,
it to good people,
as was
said,
you
something
of
great value. In return, according to the Socratics, the recipient should show his
into a virtuous man.
if he has been made
(X(6Qiv ei6YvaL), especially
to
Such pupils should become one's friends, and it is another self-contradiction
fear lest he whom you have made virtuous fail to show his gratitude: one must
thanks
32. See the praise of the hunter at Xenoph. Cyn. 13.11, and Plato's reversal, whereby the
sophists are xotvol, atMeno 91b4 (13 T 27; v. infra).
33. Isocrates (Contra sph. 13.4 = 13 T 9) says that the sophists claimed to despise money,
and even so they sold the greatest boons for small sums.
34. On
this passage
see
J. S. Morrison,
C1R
n.s.
5 (1955)
8-12,
and 0.
Gigon,
Kommentar
zum ersten Buch von Xenophons Memorabilien (Schweiz. Beitr. z. Altertumswiss. 5; Basel 1953)
160ff. The figure of the whore is also used at Alciphro 1.34.4-7 = 18T 1.
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BLANK:
Socratics vs Sophists on Payment for Teaching
9
trust in the products of one's teaching.35Thus Xenophon (Mem. 1.2.6-8 = 19
T 14) says that Socrates was surprisedwhen someone promised to teach virtue
for a fee and did not
acquired
a friend but,
think
that the greatest
reward he received was that he
afraid that the newly made xoak6 x&yac06g
rather, was
would not have the utmost gratitude to him who had helped him most.36 Plato
has Socrates say (Grg. 519c4 = 13 T 20) that the sophists, who act intelligently
about everything else, do a strange thing: although they say they teach virtue,
they often curse their students for being ungrateful and stiffing them, and
"what could be more ridiculous than that men who become good and just,
purged of injustice by their teacher and possessing justice, should commit
injustice by virtue of that which they no longer possess?" Protagoras had a
system to avoid this absurdity: his pupils would either pay his set fee or,
swearing in a temple what they felt their education had been worth, pay that
sum. But even Protagoras fell into the trap when he had to sue his pupil
Euathlus for nonpayment.37
Imentioned before that Socrates is not said to have believed that sophistic
teachers "corrupted the young"; nevertheless, Socrates is shown by Plato
calling attention to the danger inherent in associating with a sophist. In the
Protagoras, namely, Socrates, in a comparison which became commonplace,
likens
the sophist
to a salesman
of the goods
by which
the soul is cared
for.38 In
order tomake the greatest profit from his business, the sophist-salesmanmust
use
good
sell and praise his wares-not
just those which may actually be
= 13 T 29a,
for the customer,
but all of them (313c-314b
b). The danger
the hard
is that the pupil will not be in a position to see through the sophist's hype and
thus will
be harmed
than helped.
rather
One may
easily contrast
the Platonic
Socrates with the Platonic sophists on this point, for while the sophists praise
all theirwares indiscriminately (their own, but not their colleagues': cf. Plato
Prt.
"the midwife"
Socrates
318d7-e5),
takes care
to see that the children
of
whom he delivers his associates are real, not mere wind-eggs (Plato Tht.
150cl-3).
We
are
left to conclude
that Socrates
is a more
objective
judge and
35. Isocrates (Contra sph. 13.5 = 13 T 9) also ridicules the sophists' anxiety about their
eventual payment.
36. Cf. Aristotle's discussion of xoaT'&erQETv
(piLia (Eth. Nic. 9.1, 1164a34 ff.), where it is
also said that philosophy is not given amonetary value, since no price could ever be high enough.
Kerferd (supra n.11) 25 mentions only this line of reasoning, besides the necessity of instructing
"whoever wants it." He calls the argument that it is inappropriate to charge money for teaching
virtue "the standard answer" to the question of why Socrates objected to sophists' fees, but he
feels
that poets
would
also have
been
liable
to criticism
on such grounds,
if this were
an important
reason for Socrates' objections. Therefore Kerferd accords only the "towhoever wants it" objec
tion any weight.
37. Cf.
4 T
4a-f;
the
story
is also
told
of Corax
at
S(extus)
E(mpiricus),
(Adversus)
M(athematicos) 2.96 f.
38. W. R. Connor, The New Politicians of Fifth-Century Athens (Princeton 1971) 171-73,
notes that Old Comedy lowers the demagogues to the level of hucksters, drawing upon them the
old prejudice against the dishonest x6anrlog.
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10
Volume 4/No. 1/April 1985
CLASSICAL
ANTIQUITY
a safer
than any
companion
sophist
because
not
he does
sell his-or
any
wares.
Next we come to the charge that teaching for money was unbecoming a
gentleman. This is a very commonly cited objection which I think was not
actually
made
Gorgias
where
and his associates.
that at the point in the
Note
by Socrates
that in Socrates'
Dodds mentions39
time "to teach for money
was still an ungentlemanly occupation" (519b3-521al = 13 T 21 init.), Socrates
that it is perfectly
says
in order
for all teachers
but
the teachers
to
of arete
charge fees. It should also be noted that the sophists were not, by and large,
aristocratic Athenians, and neither was Socrates. Socrates' young friendHip
pocrates reacts with shock to the suggestion that the reason he wants to study
with Protagoras might be that he wants to become a sophist too. This reaction
has often been cited as an example of Athenian upper-class prejudice against
the sophists. But here we should see that Hippocrates very much wants to
study with Protagoras-he just cannot see making a profession of sophistry.40
he will study for general education's
Rather,
sake, as befits the layman and the
free man (6)g TO6 i6ibLOTr xcal Tov ?EXeuOcov JErrctQ':Plato Prt. 312a-b).
The
an
or
a
to
a
amateur
was
be
gentleman
always supposed
layman,
specialist in
nothing, so the emphasis no longer seems to be on the ungentlemanly character
of teaching for money but, rather, on the ungentlemanly character of being a
professional of any sort.41
III
The
that the layman and the free man ought to study only for general
brings us to a further point, not this time concerned with being a
view
education
As Aristotle points out (Eth.
layman, but with being a freeman, an kXu0eOQog.
to do something and you take
9.1, 1164a27 ff. = 13 T 2), if you promise
in
whatever
fee
deserve
advance, you
your
problems you encounter when your
Nic.
service is either not rendered or not worth the price charged; clearly, you must
you have been paid to do.
to "deliver
takes the necessity
Xenophon42
do what
the goods"
as an infringement
of
39. Plato's Gorgias (Oxford 1959) 365.
40. So Nestle (supra n.9) 262.
41. On
"liberal"
or
"free"
occupations
see K.
Raaflaub,
"Zum
Freiheitsbegriff
der Grie
chen," in E. Ch. Welskopf, ed., Soziale Typenbegriffe im alten Griechenland und ihrFortleben in
den Sprachen der Welt. Band 4: Untersuchungen ausgew. altgr. soz. Typenbegr. u. ihrFortleben in
Antike u. Mittelalter (Berlin, D.D.R. 1981) 180-405, at 305-7. See also H.-D. Zimmermann, "Zur
Beurteilung der freienArbeit im klassischen Griechenland," in Sektion Orient- undAltertumswiss.
d. Martin-Luther-Universitat Halle-Wittenberg ed., Humanismus undMenschenbild imOrient und
inWelskopf, Soziale
in derAntike (Halle 1977) 39-51. On the "layman" see 0. Gigon, "i6lOTTrl;,"
Typenbegriffe. Band 3: Untersuchungen ausgew. altgr. soz. Typenbegr., pp. 386-91. Xenophon
Mem. 4.7.1 shows that it is not "slavish" to hire oneself out to various employers for specific jobs,
but to be the employee of one man and oversee his property was slaves' work.
42. Guthrie
entirely
correct,
(supra n.9) 39 says
since the theme of
this theme
"whoever
in Xenophon
it" does occur
is found
wants
but not
in Plato.
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in Plato;
At
this
is not
p. 401 Guthrie
BLANK:
Socratics vs Sophists on Payment for Teaching
one's
freedom,
for his services.
and he makes
11
reason why Socrates did not take a fee
= 19 T
says (1.2.6
14) that Soc
Xenophon
it a major
In the Memorabilia
rates dismissed those who took a fee for their company as enslavers of them
selves, because itwas incumbent upon them to converse with those fromwhom
they had taken a fee. In his version of theApology (16 = 19T 11)Xenophon has
Socrates
do you know who
ask: "Whom
is less a slave to his fleshly desires
than
I;what man do you know who ismore free than I,who accept neither gifts nor a
wage from anyone?"43In theMemorabilia (1.6.5 ff. = 19T 16-17) Xenophon's
Socrates emphasizes that, since he does not takemoney, he does not have to
converse with anyone with whom he does not want to converse.
Now, what exactly were the obligations Socrates was made by Xenophon
to avoid by not taking money? As we see from Aristotle (Eth. Nic. 9.1,
1164a22
ff. = 4 T lb, cf. 19 T 1), either
of a service
the recipient
could fix the
value (Lcta) and therefore the price (TLld, cf. TLrflocCL
1164a25) of the service,
in which case payment was made only after the service was complete, or the
provider could set his price, which was to be paid by the recipient before
performance. The former method was employed by Protagoras, but Aristotle
implies thatmost sophists were not as certain of their clients' satisfaction and
hence
a fixed
demanded
fee as payment
in advance.44
Since
law of
the Greek
sale seems to have recognized transfer of ownership of goods only upon pay
ment of the price, irrespective of the physical transfer or nontransfer of
possession,45 it is probable that the provider of a service was legally obligated
to provide
that service
only
if he accepted
the fee in advance.46 This
accords
with Xenophon's usage in theMemorabilia passages about Socrates: in both
passages
tense
the aorist
indicates
that the payment
has been
before
accepted
attributes this objection to Socrates himself as "hismain motive for declining to accept payment."
The latter statement is part of a discussion of the daimonion and its importance in Socrates' choice
of his pupils. Unfortunately, if the complaint that the sophist has no choice of pupils appears only
inXenophon, then it will be difficult to correlate with the selective function of the daimonion,
since the daimonion is given this job of pupil-selection only in Plato (v. infra).
43. Socrates' Bedirfnislosigkeit was thus a way of ensuring his kEuk0eOQa
(Xenoph. Apol. 16
[19T 11],Mem. 1.6.4-5 [19T 16], Aelian Var. hist. 9.29 [19T 1]);Diogenes of Sinope, of course.
carried Socrates' practice to extremes. It is also possible to see Hippias of Elis' development of the
skills necessary to make all his own clothing, etc. as an approach to solving the problem of
independence. It is, however, unsatisfactory as a solution, since themanufacture of clothing and
ornament belonged to various crafts, and the laymanwas not supposed to learn the skills used in
Cicero De orat. 3.32.127).
368b-e,
any of the crafts (Hi. Min.
one ought to put
a horse out to be broken,
44. Xenophon
2.2 says that, when
sending
Hipp.
and he compares
this with sending one's
he is returned,
in writing what
is to know when
the horse
C
mcT
child out to learn a trade: XQ UEvxoL (tEQ
TOVY
Aa&6X a orCav
TE'xvrlv EX68o, OUyyQactpacvov
x
FotaL tTO nkofo6dvr]
6FOEL
dTo66ovaL
0?ElrtorLEevov
TactIj yd@Q6jIoltvlata
otUoTg ?xbi66vaLt.
()v 6&L EltEXtkr1EVacL, EL u?tXtl TOY6vuL06V &:ToXi.Weo0at.
The Greek
thesis of F. Pringsheim,
45. This is a main
141f.,
190ff. Note
that 6 P3ovh6otvoc
can be
a legal
term
Law
of Sale (Weimar
that anyone
indicating
1950), e.g., 88f.,
has the right to
bring a particular action.
46. The
alternative
is for him
to accept
an arra. But
this procedure
is never mentioned
with
regard to sophists' fees, although it is quite common in contracts for service in general; cf. Pring
sheim (supra n.45) 374f.
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12
Volume 4/No. 1/April 1985
CLASSICAL
ANTIQUITY
the service is rendered, and that is the origin of the obligation.47Once thepayment
had been made, Socrates could not change his mind and decide not to teach that
for whom the fee had been paid, nor could he decide in the middle of the
the instruction: this iswhat Xenophon
that he would not continue
sees as a
person
course
loss of "freedom." Thus, payment inadvancewas amixed blessing for the sophist,
guaranteeing him a certain fee which he probably had no legalmeans of collecting
after he had rendered his service,48but obligating him to perform the service for
his employer. The employer toowill have found thatpayment inadvance had both
he runs the risk that the service will not be as
and disadvantages:
advantages
advertised,49but he legally obligates the employee to perform thewhole of the
contracted service at the contracted (and paid) price, eliminating the possibility
that, e.g., a famous sophist would
better offer before the instruction
either
raise his fee in mid-course
or take up a
is complete.5'
Could Socrates have avoided obligating himself to perform simply by refus
ing to take his payment in advance and following Protagoras'method of letting
I think that he could
had been worth?
the pupil pay what he felt his education
to teach, but not a certain duty to do what he
avoided
the legal obligation
have
had agreed to do. The negotiation preceding the instructionwould have estab
lished this duty, but it would not have established an obligation unless there
contract or unless money
if
changed hands.5 Possibly,
in front
to promise,
in the manner of a Gorgias or Euthydemus,
of a large crowd to teach anyone who would pay, this might have been con
a
strued to be an offer that anyone present could accept, thereby concluding
had been
Socrates
a witnessed
were
binding contract (6Oiokoyia).The contract would be enforceable because of the
of witnesses,52
presence
47. Mem.
lUo06V,
and
....
d1ooltv
48. This
1.2.6
1.6.5
and Socrates
T
(=19
19 T
(=
is so, unless
would
indeed
have
to teach anyone
who
. . . &vayxa[ov
O
bv dlotsv
TOV
a'
rivC 6lU
bLaXcyEoaCL
acVrOg
14):
16):...
ILto6v
&vxvayxcalov EoTlv &aEQy6iEdco0a l TOTO E(p' c)
an arra had been
accepted;
cf. Pringsheim
(supra
n. 45) 374.
49. He is, however, protected against the employee's failure to perform the work either by
specific nonperformance sanctions in his contract or by :raaitov l: Pringsheim (supra n.45) 57.
50. As Pringsheim (supra n.45) notes (p. 89), in a contract of sale, the principal interest of the
buyer is that the vendor accept his price, without either finding another buyer at a higher price or
raising the price to the first buyer. If the buyer does not pay, he does not gain ownership and has no
recourse if the goods are not delivered. Isocrates is portrayed ([Plutarch] V. X orat. 837b) as feeling
ejti X(ov, a0t]larCg
caot, JTQoTov
quite bound by prepaid fees: oxoXqg 6' yel?Io, 6g; TLVEg;
?X)ov
Evvac'
OTE xca
:teQactuvov."
libdv
One
TOV [Ito06v
may
guess
baxpoag
&dLO[tuo6uEVov CELTE
had a difficult
that Isocrates
(0e "':3TE;YVWvEIaUTOV VUV TOUTOL;
time making
the transition
from the
political life and that his first collection of fees was therefore somewhat humiliating.
51.
Pringsheim
(supra
n.45)
17ff.
Such
a duty might
have
been
the occasion
of an equitable
remedy through arbitration.
. . . (v6oov)
O6v XEkjOVTC
42.12:
XVQgiCt ECIvc lag Jroog &akkrlov;
aT
v.
Cf.
av
evavLCov
itoioCovrctl
[QCr
Pringsheim
(supra n.45) 36: "At first by a
6toXooy(cag, &g
the court, finally by a public declara
before or outside
in court,
then by a compromise
confession
to
and the law seems
that he will do something,
of his own
free will
tion a party declares
52. E.g.,
Demosth.
acknowledge such a declaration as binding."
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vs Sophists
BLANK: Socratics
on Payment
to pay his price. In one instance
had presumably
let it be known
agreed
(who
13
for Teaching
to us, the painter Agatharchus
his
services were available
that
for a
known
price) refused to work for Alcibiades. Alcibiades kidnapped him and forced
him to paint his house, "even though [the painter] begged [to be set free] and
offered legitimate excuses, saying that he could not do this [work for Alcibi
ades] now because he had contracts from others."53While this does not prove
thatAgatharchus would otherwise have had to accept Alcibiades' job, the fact
that he offered
previous
commitments
as an excuse
could mean
that there was
a presumption that the artistwould not simply refuse a commission.
So
the concerns
Socrates
puts in Socrates' mouth have a legal basis. If
Xenophon
to retain the right to refuse to associate with anyone, he must
wants
not charge a fee for his company. An element of shamefulness is also injected
into the description of the sophistic practice: if you sell yourself to whoever
wants
your conversation
(TxO 3oVikO vcp), you are a whore.
You
should
(Mem.
1.6.13 f. = 19 T 17) pick people who you see are well endowed (dcpueL;),
teach
them what
you
can,
and make
them your
friends:
this is what
Xeno
phon's Socrates says he does.54
For the Platonic Socrates, of course, teaching does not come into question,
since he claims to be knowledgeable only about love. The criticismwe saw in
Xenophon, that the sophists are obliged to associate with whoever wants to pay
them, appears in Plato as well, however. While Xenophon saw this obligation
as a loss of one's
occurrence
of
freedom,55 Plato makes different points about it. So it is the
"to whoever
these words,
wants it" (Tz P3ovUXo?vcp, vel sim.),
that Iwill try to explain in the next paragraphs.
G. B. Kerferd
out discrimination
to see all comers with
has recognized
that their obligation
is the major reason for criticism of the sophists in regard to
their fees.56Kerferd notes, however, that "it is doubtful whether itwould have
for the independence
of the sophist which was the real basis for
this objection"
and concludes
that "the real reason for the objection was not
concern
to protect
to associate with all kinds of
the sophists
from having
solicitude
been
people, itwas objections to all kinds of people being able to secure, simply by
paying for it, what the sophists had to offer." They provided, according to
to become powerful
a man needed
the knowledge
in the state;
Kerferd,
was the source both of their attraction and of the attacks on them.
There
assumption
this
are many
one of which is the tacit
faults in this line of reasoning,
that Plato's and Xenophon's
criticism of the lack of freedom of the
sophist represents a popular critique, one at home among those who would
worry about their own disadvantage, should all kinds of people prove able, on
C. Alcib.
17: ... . Eovou
[Andoc.]
TUcTat
nc 7tTELV TVi6. 6L To oUYYQacpa
Cf. Apol.
26 = 19 T 13.
55. Cf. Aelian
Var. hist. 10.14 = 19 T 2.
53.
6ivalTo
54.
6& xae
rrQocp6oJLEc aXr0le;g
eTeQCOV....
E'XELVxaQ'
56. (Supra n.11) 25-26.
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XyovTog,
4;
o0tx av
14
Volume 4/No. 1/April 1985
CLASSICAL
ANTIQUITY
the strength of a sophistic education, to rise to prominence in the state. Next, it
need not be solicitude for the sophist's independence, but provision for their
own independence that motivates Plato and Xenophon in their critique. Fi
nally, Kerferd's analysis does not fit the social realities of the fifth century B.C.
Since it took money to secure a sophistic education, the only group who
could have objected to what Kerferd considers the availability of an essential
tool for an up-and-coming politician would have been the aristocrats.These men
would have felt that political power was their birthright. The nouveaux riches
will have been able tomatch the visibility automatically afforded to scions of the
great families by paying for an education in rhetoric,which would enable them
to become demagogues.57This scenario does not fit, for several reasons.
First, buying oneself an education was probably the least one could do with
money, if one wanted to gain political influence. Fifth-century Athens was a
place where political largesse58and expenditures on liturgies, especially the
choregia, were used by many politicians59 to gain popularity with the people.66
If one
to go
needed
to court,
wealth
enabled
one
to buy
a speech
from a
logographos like Lysias or to buy off one's prosecutors;61one need not have
been a trained orator oneself.
it was
Second,
not
the nouveaux
riches who
betook
themselves
and their
sons to the sophists but, rather, the aristocrats.62All our evidence indicates
57. There is no indication that the poorer citizens had reason to fear the political effects of
this expensive education; in any case, they were already heavily disadvantaged (pace A. W. H.
Adkins, "a&eons,tiXVl, Democracy and Sophists: Protagoras 316b-328d," JHS 93 [1973] 10). If
people did fear that traditional values were threatened by sophistry, this fearwas not closely linked
to the fact that sophists took fees.
58. Plutarch Nicias 3.1-2, Alcib. 4.1, 10. Cf. Connor (supra n.38) 19ff.
59. Cf. J. K. Davies, review of Connor (supra n.38), Gnomon 47 (1975) 374-78, at 377. Note
especially Xenoph. Mem. 3.4.1-3.
60. Plutarch Pericl. 9.2-3.
61. At Xenoph. Mem. 2.9.1, Crito says that suits have been brought against him in the hope
that he would settle out of court. As for the sophists' potential for success by displays and trickery
in court, J. Meinecke, "Gesetzesinterpretation und Gesetzesanderung im attischen Zivilprozess,"
Rev. Int. Droits. Ant. ser. 3,18 (1971) 275-360, while admitting that the courts could be arbitrary
in some highly charged political cases (281), affirms that the sophists were not able to change "das
starre Festhalten am genauen Wortlaut einer gesetzlichen Bestimmung" (358).
62. See Connor (supra n.38) 166 n.54, who makes the point that, though both sophists and
demagogues are xwoqpbo6oe[vot,Old Comedy does not link them as it would have, had they
collaborated. The only counterexample is Socrates' tutoring of Hyperbolus (Aristoph.Nub. 876 =
19T 7c). Cf. Meno 70b3 (cited infra);Apol. 23c ( = 19 T 20); IsocratesAntid. 219 f. ( = 13T 13a);
Philostr.
V. sph.
PaO0owv oLxcov;
cEi0ovta
TOV V&OV xai toig Ex
...
( = 6 T 3): avivEUE
CroUg erZaT0iag
and Prt. 316c7 (4 T 13):
(13 T 31a): veov
t.Xovo/ov xcra evvwCov;
. ....
Adkins
that "P3OTLootO
p. 10, notes
TOi;gS PEXTirog
(supra n.56),
1.12 on Prodicus
Plato
tOV veywv
223b6
Sph.
certainly has socio-political overtones"; cf. Nestle (supra n.9) 259, "...
Familien,"
and
476f.
Adkins
remarks
on
p.
12: "Some
of
the sophists'
die Sohne beguterter
pupils
were
drawn
from
families that had traditionally been prominent politically; for example, Critias; butmany must have
been
drawn
as ayacoi-but
from
families
were
not
who
could
afford
sons of old political
such an education-and
families."
But
could
he adduces
accordingly
no evidence
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be regarded
for his claim.
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15
that Callias and Pericles were much more typical clients of sophists thanwere
the demagogues whom the aristocrats despised. In fact, the more notorious
demagogues are depicted in comedy and by Thucydides as anti-intellectuals,
opposed to the rhetorical skills which they felt made a man untrustworthy.63
The only nouveau riche politician who is connected with sophistic isNicias, but
he is not linked by comedy with the demagogues and was, rather, an imitator
of the aristocrats.64
Third, it is not at all clear how much practical benefit a sophistic education
would have been to a politician. Surely some of the arts taught by the sophists
would not have benefited thewould-be public figure, e.g., wrestling, fighting in
armor, correctness of names, household management.65 Even when potentially
useful courses were taught by sophists, our impression of them is that they
were too general and superficial in content to have been of any value. Xeno
phon makes his opinion known (Mem. 3.1) by having his Socrates send one of
his associates to study generalship with Dionysodorus and then cross-examine
him on what
he has
learned.
It soon develops
that he has
learned
only basic
truths, and not how to implement them; he has learned that the best men must
go in the front and rear ranks, but he has not
learned
to judge which men
are
the best or what they should be best at (3.1.8-11). Continuing in this vein,
Xenophon shows us what sort of young man is likely towant such a superficial
education and not to realize how much detailed knowledge a good politician
must
have
at his command:
the aristocratic
Glauco,
Aristo's
son and Plato's
brother, wanted to become an orator and vie for the headship of the people,
though he was not yet twenty years old; Socrates persuades him to wait by
demonstrating to him that he has none of the necessary knowledge of state
finances, resources, etc. (3.6.1-18).66 Cleon and Hyperbolus, on the other
The reference (n.28) to hisMoral Values and Political Behaviour inAncient Greece (London 1972)
64f.,
110 regards the "new agathoi," whom
the old aristocrats were
"reluctant"
to acknowledge
as
and it cites Cleon
as an example.
is just the sort of person who
But, as we shall see, Cleon
agathoi,
was violently opposed to sophists.
63. Connor (supra n.38) 95 and 163-68. Cf. Aristophanes Eq. 188-92; Eupolis Maricas, fr.
193 Kock (Maricas, i.e., Hyperbolus, knows only his ABC's); Cleon apud Thucydides 3.37.3-4.
64. On Nicias' family, cf. J. K. Davies, Propertied Families of Attica 600-300 B.C. (Oxford
.1973) 10808 and Connor (supra n.38) 153 n.7. On Nicias' association with sophists, see Plato La.
180dl.
65. On subjects of instruction see, e.g., Guthrie (supra n.9) 44ff. I cannot accept the conten
tion (of, e.g., H. Fuchs, "Enkyklios Paideia," RAC 5 [1962] 365f.) that the sophists in general gave
comprehensive instruction in basic, everyday disciplines. A boy went first (Plato Prt. 312b) to the
Cf. Kerferd (supra n.11) 37ff.
XxlOacltoTgand aL6boiTQL3rqg.
y@a4icaLTLoag,
66. Xenoph. Mem. 3.6.1: Glauco would look ridiculous and be dragged from the podium if,
with his inexperience, he tried to assume a role in politics. Cf. Jones (supran.11) 132: "In practice
the people did not suffer fools gladly." lo of Chios, for one, was quite unimpressed with the
political skills, as opposed to the social graces, of theAthenian upper class. He praises Sophocles'
wit over drinks, but adds: ix gVTOLitoklTiX& OirTEoocpoS o/jE 5EXwiQLog
TV, a&k' c;g 6v Tig Eat
TnidvXe@QoTv
'A0OTvailov
(FGrHist
392 F 6 = Athen.
603e-604d).
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16
CLASSICAL
ANTIQUITY
Volume 4/No. 1/April 1985
hand, seem to modern scholars studying their careers to have had a good
command of themachinery of state.67
Thus, Kerferd's analysis of the criticism that the sophist must associate
with
"whoever
wants
to pay"
is unsatisfactory.
Let
us now
return
to the Pla
tonic occurrences of thismotive and examine what Plato findswrong:
1. Prt.
313d5
13 T 29b):
(=
In this way
those
too who
carry
lessons around from city to city, selling them to each person who
desires them, praise all the things they sell. But perhaps, my friend,
even
of
them
there
are some who
do not know whether
each of
the
things they sell is useful or harmful for the soul.
2. Euthyd.
271d3
(= 10 T 1): For these two [i.e., Euthydemus
and
Dionysodorus] are capable both of fighting in armor themselves and
also of making another, whoever gives them money, able to do this.
3. Meno 91b2 (= 13 T 27): Isn't it clear that, according to what we
to those men who profess to teach
just said, one ought to send Meno
advertise
that
are
available
to any Greek who wants
to
virtue,
they
a
and
this?
both
demand
and
collect
fee
for
learn,
LOTLFol
4. Meno
70b2: TCTOUV&? t5rv aiiTLO;
Ca
x6lOtAEvoc
(gyia'
Tv
Ya&
'ng
6)OXLv gQcaoT&ag JTI ooqda ?ir'Epqv 'AX?)vucixV T? TO'g
Ov 6 o6g ?CaT(J g ?OTLV 'AQO(oTJTJTOg,XCa TCOVa&Xwv
JrodTovg,
E?TT(aXv.
XOai 6. Xca TOVTO TO E9o;g 15idg E'LOt?Xv,aqp)u(Og T? XOCi
oneQgTE
yEacXoJTrQ?@&Tc
aJroxQtVE(JOcl T6v
TiSgIt EQrlTai,
ELOg Tro
rTOv QoO)Tcv T6OV 'EXrjvcov T(l
cV
C&TE
xai
E6oTag1,
cr\TOg
7taQEXov
(3ov.Xo?vy Ott Cv TLg iovoXYqTra, xaci O'Gvoi OT) OX d&tOXQLv6O?tvog.
is Gorgias.
And the cause of your reputation
For he arrived in the city
and won over as suitors for wisdom both the foremost of the Aleuadae,
of whom
is one, and the best of the other
your suitor Aristippus
Thessalians too. In particular he accustomed you to respond fearlessly
and magnificently, if anyone asks any question, as is only fitting for
men to do, and just as he himself makes himself avail
knowledgeable
able to whoever
of the Greeks wants to ask him anything he desires,
there being no one whose question he will not answer.
5. Hi. Ma. 282c4 (= 6 T 4a and 13 T 22): Prodicus made a good
impression both when he spoke before the Council and when he gave
in private houses and associated with the young men,
from
speeches
which activities he took in a fantastic amount of money. Yet none of
to charge a monetary
the old wise men ever thought it worthwhile
fee,
nor to give demonstrations
of his own knowledge
of people. They were so foolish as not to realize
a lot.
The
first passage
their wares
implies
indiscriminately
some
criticism
to whoever
in front of all manner
that money was worth
of the sophists' practice of praising
them, since some of them-and
wants
67. Cf. Connor (supra n.38) 126.
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also
some
of
17
each of these wares
not know whether
their customers68-do
is
good or bad for the soul. In the second passage Euthydemus and Dionysodo
rus are complimented because they say they can teach whoever pays: either
theirmethod is easy to learn, or they are good teachers, or both.69 In passage
three Socrates asks Anytus whether he should sendMeno to the sophists in
order to learn arete. The fourth passage contains an ironic criticism. Socrates
seems to be praising Gorgias' method as being responsible for the abundance
of men
in Thessaly
for sophia,
admired
but he continues:
"In Athens
there's
a drought in sophia, so if you ask anyone 'isvirtue teachable?' he'll laugh and
say he doesn't even know what virtue is" (70c-71a). Now, since Socrates
admits to not knowing what virtue is (71b) and the rest of the dialogue shows
that it is not
at all easy
to know what
virtue
is, Socrates
is praising Gorgias'
method for having created a crop of overeager pseudo-intellectuals: this is all
one can expect when one offers to answer any question put by anyone. Ironic
critique continues in the fifth passage, where Prodicus is put up against the
(o nakaLctoi EXEivoL); we know who must get the worst of that
The Sages are said to have been so stupid as not to have recog
comparison.
nized the great value of money.
In particular,
they are said not to have taken
Seven
fees
Sages
not
and
to have
given
demonstrations
of
their wisdom
to mixed
or
to talking
to
rag-tag groups of people.
Here
we
get
a clue
as
to why
Plato
has Socrates
object
whoever pays or whoever wants to speak with one. As in passage one (and
three, where
it"), it is not
at all in connection
the fee is not mentioned
the fee that is troublesome
in passage
with
"whoever
wants
five. In the first passage
the
danger to those who cannot tell good wares from harmful was emphasized:
will not make any selec
the clever merchandisers
they are in danger because
In the fifth passage I cannot
tion among their wares or among their customers.
that ev navToubaroLS a&vO9Qrnotg has an elitist ring: one
the feeling
escape
not
to
to just anyone.70 Note
that in the Meno
ought
display one's wisdom
(passage 3) Socrates emphasizes that sophists offer themselves as common
property
to answer
any question
at all. We
can now
see that the property
of
being available to all men in common, which Xenophon had said distinguished
the philosophers from the fee-taking sophists (Cyn. 13.9 [=14 T 2 infin.]: T7aol
xolvol
xal
is now
qpiXo),
attributed
by Plato
to the
sophists
and made
circumspect.7
68. That both the hucksters and their customers are meant is implied by xa
TO'To)V
(313d8).
69. Aristotle picks up on this at Sph. el. 34, 183b36 (= 5 T 4).
70. Noted by Kerferd (supra n.11) 25. Cf., e.g., Plato Resp. 6.493dl-9.
71. It is possible that Plato also plays on Xenophon's contrast between Socrates and the
sophists
at Mem.
1.6.11ff.
=
19 T
17, where
the latter are compared
to xoTQvaL. A prostitute
could
be referred to as xolIv (Athen. 13.588f: xolv ovvoixZt; jr6oo), while the sophists are eoEvoI
(Plato Sph. 222d, Euthyd. 273a-b; Xenoph. Symp. 4.62 = 18 T 2). Another Platonic mention of
"whoever wants it" isHippias' claim at Hi. Min. 363d3 that he will answer anyone's questions.
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18
CLASSICAL
ANTIQUITY
Volume 4/No. 1/April 1985
This elitism is noticeable again in a sixth passage:
6. Sph.
TEIXVTV, &
232d5:
ExdoTralv
Xiav
ye IIv JTEQLJTaC(C0vTC xaC xCaTa
XJTQOgExaCTOv atTOV TOV 6tlO0VQyOV aVTELJELV,
JTov xcaTac(3pi3kqTaC yEyQacL cV
TO) P[ov0Xo'va)
6e
66rELAtooio?va
tAaOElv.
And
against
Td
in regard to each of the crafts in specific, what one must say
in each case has been set out and published
the real craftsman
inwriting for anyone who wishes to learn.
The sophist is said to be a controversialist, an a&(plo[P3rlTrlTxo6
(232d2), who
turns out other controversialists. Indeed, he promises to turn anyone who so
wishes into a controversialist who can confound specialists in any field he likes.
Surely this is not a good thing.Worse still, the controversialists multiply not
only through their tuition but also through the more efficient medium of
books, written TeCXvaof almost every kind-for example, Protagoras' on wres
tling-which, of course, cannot be at all selective about their audience
...T.
(6E6r(oo0icp?va
)
13ovkO'vp
[CLetiv).
A seventh passage brings us back to something which Xenophon had
touched upon, qcpiaS:
7. Euthyd.
304b7 (=13 T 19): So be sure to come with us as a
since they say they are able to teach
pupil to the two men,
anyone who wants to pay and that neither talent nor age would prevent
from learning their brand of wisdom quickly-and,
what was
anyone
fellow
especially meant for your ears, neither will they prevent anyone from
making money.
What
from the whores of the knowledge
Socrates
busi
separates Xenophon's
not
ness is the fact that since he does
bind himself by taking fees for his tuition,
to asso
and he in fact chooses
Socrates can choose with whom he associates,
ciate only with him whom he judges to have a fine nature (Mem. 1.6.13 = 19 T
17: 6vv avyvj ?
i(pva ovac). Him Socrates makes his friend and teaches what
a
ever he can. Now
advises Crito, not without
in the Euthydemus
Socrates
touch
because
ment.
practice
sure to study with Euthydemus
and Dionysodorus
can
of
teach
regardless
age or natural endow
they say they
anyone,
From here to the end of the dialogue
there is a discussion of those who
of
sarcasm,
to be
a reference
to Isocrates: Crito and Socrates
probably
to be very careful in choosing a philosophy
teacher, just
"Don't
for
"that in
know,"
Socrates,
says
anyone
any job.
you
the serious are few and
life the stupid are many and worthless,
"philosophy,"
that one ought
agree
as in choosing
every line of
are just
the many
everything?...
[and in each of the] professions
at their professional
lines offer the implied
work?"
laughable
(307a). These
most people are no
and Dionysodorus:
rebuttal of the praise of Euthydemus
one
reason
for this is that their
at
what
and
do,
they
major
good
presumably
worth
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19
qpolg is not suited to theirwork. Further, one ought not to hire anyone who is
not good at his work, so that incompetents should not make money in their
professions.
Here we arrive again at the elitist position glimpsed earlier. This elitism
could easily be an aristocratic one, given that cpUoLgis itsmain criterion: we
remember the extraordinary importance of the antithesis between endowment
(cpur) and learning in the ideology of aristocratically inclined authors such as
Pindar. cIva and cpioit are strongly associated inGreek thoughtwith ancestry
and social class. The Platonic Socrates himself gives ample credit to the con
nection between noble birth and noble character, e.g., in the opening of the
Charmides (155a, 157e), but just as he there insists on testing noble young
Charmides' nobility of soul (154el), here too Socrates is not interested in just
the pedigree of the pupil.
One simple explanation for Socrates' insistence on having students of high
caliber may
be found
in the nature
of Socratic
dialectic,
if we
follow
the lead
about competence given in the Euthydemus. The mark of Socratic dialectic is
Te 8o0val
xcai 6&escaoc
as
one
something
puts forward
X6yov
two people seek the truth about
(Prt. 336cl):
a thesis, allowing the other to criticize it or ask
for a justification or explanation of it, hoping that the two can eventually agree
on it andmove on from there. Agreement must be the result of careful exami
nation of the proposal, whereby each participantmust speak his own (cf. Grg.
454cl-5) mind honestly, giving his considered assent only when he is really
convinced. When both parties are capable and are properly involved in the
such
discussion,
an agreement
can be a basis
for knowledge,
as well
as for
further reasoning.72Thus Socrates depends on having qualified partners, for
otherwise discussion will be vain.
As for other connections of this Socratic "elitism," it is possible that the
prejudice of Plato's Sophist against published manuals (passage 6) is to be
connected with the warning of the Seventh Letter that Plato's thought will
not
be
found written
discussion
over
a
in any handbook,
but can be conveyed
only
association
(341c). One can see in that warning
down
long
in
a
kind of inversion of Socrates' gibe at Dionysodorus and Euthydemus (304a):
do not
teach
crowds,
for they will
learn quickly
and you will
be put out of
business.73
That
system
the anti-democratic
will
fit in with
tendencies
the elitist
desire
of
not
the fact that both Xenophon
likely. Despite
desire
to be able to pick and choose his
the Republic
and its educational
to speak to just anybody
is also
and Plato are clear on Socrates'
students,
both
of
these
pupils
of
72. Cf. G. Bornkamm, '"OtoXkoyca.
Zur Geschichte eines politischen Begriffs," Hermes 71
(1936) 377-85, at 383f.
73. An "esotericist" position is found in the Euthydemus by Th. A. Szlezak, "Sokrates' Spott
iiber die Geheimhaltung. Zum Bild des cpl6oo(pog in Platons Euthydemus," AuA 26 (1980) 75
89.
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20
Volume 4/No. 1/April 1985
CLASSICAL
ANTIQUITY
Socrates also suggest that Socrates conversed with anyone and everyone.74
These suggestions, however, all occur in works with a strong apologetic ten
dency, for that is the tone of Xenophon's Socratic works and of Plato's Apol
ogy, the only Platonic work containing such a statement. Any elitism on Soc
rates' part might have lent support to the charge, unspoken at his trial, that he
had been involved in the preparation of young men for the oligarchy of the
Thirty.75Xenophon's mention of Socrates' desire to choose his conversation
partners, then, will have been designed to bring out the theme of Socratic
independence, while his statements that Socrates spoke with andwas available
to all will have been designed to emphasize Socrates' civic-mindedness. Plato's
Apology is likewise concerned to bring out Socrates' civic-mindedness. In the
Republic, on the other hand, not only does Plato's Socrates recommend that
dialectical education be reserved only for the guardians proper, i.e., selected
members of the soldiery, but he also suggests that dialectic produces a bad
result when taught to the young-it ought to be reserved for those of age fifty
(538d-540a). The undesirable results of an early exposure to dialectic which
the Socrates
of the Republic
to avoid are just those which
wants
the Socrates
of
theApology disclaims responsibility for in his own associates (23c).
IV
If Socrates
his criteria
to be able
wants
for the selection,
to choose
and how
his conversation-partners,
what
is the choice taken? In the Theaetetus
are
the
Platonic Socrates describes how he goes about selecting his partners:
but has debarred me
Heaven
(6 0e6g) constrains me to be a midwife,
nor has any
I have no sort of wisdom,
from giving birth. So of myself
to
me
as
of
born
the
child
soul.
Those who
been
ever
my
discovery
frequent my company at first appear, some of them, quite unintelli
gent,
but,
as we
go further with
our discussions,
all who
are favored
by
heaven (oorEQra&v6 0Eso6g
CtaeixB) make progress at a rate that seems
it is clear that
to others as well as to themselves,
although
surprising
me.
and
from
The
admirable
never
learned
have
many
anything
they
from
themselves
truths they bring to birth have been discovered
by
work
mine.
The
and
within. But the delivery
is heaven's
proof
(6 0e6g)
of this is that many who have not been conscious of my assistance but
have made light of me, thinking itwas all their own doing, have left me
sooner than they should, whether
under others' influence or their own
74.
Plato
Apol.
29d6,
30a3,
33a8-b3;
Xenoph.
Cyn.
13.9
=
14 T 2, Mem.
1.1.10,
1.2.60,
Apol. 16. Perhaps it is in a similarly apologetic vein that [Plutarch]V. X orat. 837b, after speaking
of the fees collected by Isocrates' school and before saying that he hadmore money than any other
notes that
sophist (837c: aQyur6Qv te oaov o06eiL oocplaTlov ritnarl6orev, cbgxal TQrlgQaoctQxoac),
6e TOLsg
Isocrates spoke with whoever wanted to talk to him (cat(&ieL
3oUVkOovoLg).
75. Cf. Aeschines Tim. 173.
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21
motion, and thenceforward suffered miscarriage of their thoughts
through falling into bad company, and they have lost the children of
whom I had delivered them by bringing them up badly, caringmore for
false phantoms
than for the true. And
so at last their lack of understand
ing has become apparent to themselves and to everyone else. Such a one
was Aristides, son of Lysimachus, and there have been many more.
When they come back and beg for a renewal of our intercoursewith
extravagant protestations, sometimes the divine warning (T6yLyv6otv6v
1ot8aCLpovlov)that comes to me forbids it;with others it is permitted,
and these begin again tomake progress. In yet another way thosewho
seek my company have the same experience as awoman with child; they
suffer
greater
the pains of labor and, by night and day, are full of distress far
than a woman's,
and my art has power to bring on these pangs or
to allay them. So it fares with these, but there are some, Theaetetus,
whose minds,
have no need
as I judge, have never conceived
at all. I see that they
and with all good will I seek a match (ntQoktvdtaL)
of me
for them.Without boasting unduly, I can guess prettywell whose society
will profit
them.
I have
arranged many
of these matches
and with other men of inspired sagacity.
(150c-151b, trans.Cornford)
Iwould
the portrayal of Socrates as midwife,
and "the divinity"
the role of "the god"
(6 0eog)
(r6
asso
of
does
of
Socrates'
the
with
the
any
Only
god
permission
some of those who have forsaken Socrates'
and when
progress,
Passing over
like to examine
6alp1vLov).
ciates make
with Prodicus
for the moment
is prevented
Socrates
come back and ask to be readmitted,
by the
company
could be
The god and the daimonion
from renewing the association.
daimonion
one and the same here; at least that seems likely and was assumed by the
author of the Theages (129e -130e), who simplifies the process by speaking of
that
at each step, including the determination
of the daimonion
the permission
at
not
all
and
would
do
better
are
some prospective
associates
"pregnant"
that in the Theaetetus
the role of
But it is noteworthy
going to other masters.
to
as
in
elsewhere
seems
the daimonion
Plato,
be,
purely negative:
specifically
to any action, but only turns him away from
it does not counsel
Socrates
certain actions; it does not cause him to seek out any associate, but only turns
role and helps
The "god" plays a positive
him away from certain candidates.
Xci Eyo) ci'LLog;), but even he does
along (150d8: Tfg I'VTOL tcaEiag; (6 E0S6 TBE
not actually bring Socrates and his associates
together.
does Socrates come into contact with his
How, under these circumstances,
daimonion
and how does the theos or the monitory
associates,
prospective
r;
av
6
one
of the
"allow"
151a5:
(150d4:
0g
[To 6CaiL6ov]
Ea)
aq(eixq,
to make progress?
in the first place, or, once admitted,
students to be admitted
Some
possess
away
will,
of course,
come
charisma
the magical
the free company
from
although he seems not to
can draw the local youths
of the sophists,
them pay for it
of their fellow citizens and make
to seek Socrates
out,
who
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CLASSICALANTIQUITY
22
into the bargain.
ever, also know
Volume
who
Anyone
insofar
that,
has
read Plato's
Socrates
in many
1/April
1985
Socratic
dialogues will, how
is not sought out by prospective
them out, drawn by erotic attraction.
as Socrates
or their guardians,
he seeks
companions
The hangers-on
of the sophists may be called
Mem.
273a-b,
303b5, Meno
70a-b; Xenoph.
Platonic
4/No.
places
seems
"lovers"
(cQarctai: cf. Euthyd.
18 T 1-4), while
the
to be an erastes and leaves no doubt of
4.62
=
his erotic
in the young men he associates
interest
with.
In the Theaetetus
if not in the midwife/
too, the erotic side of things can be glimpsed,
passage
birth image itself, then at least in Socrates'
statement
that he "plays match
maker" for those he thinks would do better to study with someone else.
The roles of the god and of eros in the selection of companions,
though not
are found in another Socratic, Aeschines
of Sphettus,
in
present in Xenophon,
a fragment from the end of his dialogue Alcibiades,
Aelius
Aris
preserved by
tides (De rhetorica 17 = fr. 11a Dittmar).
as far as we know it.
In this dialogue,
Socrates
shows
the proud young Alcibiades,
first, that he is inferior to Themis
its arts, but, second, that even Themistocles
was undone by
a failure of arete which no amount of knowledge
could
have fore
(Erl(maru)
own
stalled. Alcibiades
is convinced
of his
unworthiness
and breaks
into
tocles
in arete and
tears.76 At
this, Socrates
says that although he would have been a fool to think
that he could help Alcibiades
by virtue of any art, it seems to have been given
to him by divine grace to help the youth:
'Ey
6'
EtaITOV
{
UIV TLV Evq
to@Qlav
ej'
s6e6oOat
6VWcOaai
vUV
xctTEyivcooxoV
'AkXxLL(3a6tv xci
6&
d(p?EXioaL
OE9a (og
jravv
oC (YfqV
av
rjoXXkv
VOL TOvTO
o06Ev ye TOVTWV6CLOV OuavadaI.
a little later Socrates says that although he had no knowledge
Presumably
to teach Alcibiades,
he was nonetheless
able, because of the eros he had for
the youth, to help by associating with him (ibid. = fr. lic Dittmar):
'Eyd) 6E 68L TOY EgoTa Ov EwTyXavov ?Q;(v 'AkXiPlat6OV O)EV
T(v BaxxW(v
?JT?jt6vOtv.
.... xai & xLat y?7 o6iEv
6tacpoeov
6
p90YqVtca?ETLoTod?vog
6bdLaUg &avgcoQov
)q)EkfCoait' av, 6OWogStqv
vvcbv
Here
av
EXEclvp
TO\pv
61t(
the roles of the divine
tus. There
some
men
entities
P?XT(I
JTOL
OlOcat.
are somewhat
were
clearer
than in the Theaete
to Socrates'
refused readmission
circle be
young
cause of the prohibition
of the daimonion,
while those companions
of Socrates
were
to whom
said to make
"the god" granted progress. Here
in
progress
Aeschines
it seems
to be the god's grace
(OcL?a to(Qa)77 that either
results
in or
76. On the interpretation of this dialogue see B. Ehlers, Eine vorplatonische Deutung des
sokratischen Eros. Der Dialog Aspasia des SokratikersAischines (Zetemata41;Miinchen 1966) 10
25.
77. On
OEIA
MOIPA
this concept,
and OEIA
see E.
TYXH
and Development
"The History
Berry,
down
to and including Plato"
(Diss. Chicago
G.
Places, Pindare et Platon (Paris 1949) 149-55.
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of
the Concept
and i.
1940),
of
des
Socratics vs Sophists on Payment for Teaching
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23
actually is the love Socrates has forAlcibiades, by which he can help the youth.
The role of the positive attraction of eros fitswell with Plato's own depiction of
Socrates' activity, especially in the Symposium, and Aeschines can perhaps be
used to fill in the gaps in the Theaetetus presentation. The theos of the Theaete
tuswould not be just the same as the daimonion (as the author of the Theages
interpreted them), but would be the godly gift of Socrates. This godly gift
allows some of Socrates' associates tomake progress and helps Socrates deliver
these associates of admirable truths. The daimonion only turns away those
students whom Socrates cannot help.
Connecting the theos of the Theaetetus with the theiamoira of Aeschines'
Alcibiades enables us to preserve the solely prohibitive character of the
daimonion,78 as well as to introduce into the Theaetetus the positive attraction
of eros as the unmentioned first stage by which Socrates and his students come
together. The distinction between the positive eros and the negative daimonion
is, then, blurred only in dialogues of dubious Platonic pedigree. In theGreater
Alcibiades, for example, Socrates says that the god had prevented him from
associating with Alcibiades previously but that the same god now impelled him
to do so (105e4):
xT/v 6V[vacltvt;
Jtl0VuMclS nrkiv
o)06eig Lxavo6g raQ6ovaL
oUV OVTILo0 xtal TQiv
?ETl TO
6eo0 [i VTOL. VEoTEQop
,Ev
o
lv Og
i oiol ox,,
TooOtUTcu;eXt(6og y7
Ex la O 0eg 6blatCYEa l,
lva AR SItdV
vfv 6' Expjxev vvV ya6 &v Fov &xooaulg.
ta
tY
aeyoirlYnv.
OUT' aIXog
eF[oi,
This "god"was previously (103a5 f.) referred to as a 6balctt lov evavTicLoa, so
it is clear that the daimonion is given a positive role in this dialogue (hepxE).79
Similarly, in the Theages (129e-130e) the daimonion is said to "help along in
This is clearly derived from the
(cvXUX6(35TaUlr g ovovolag).
for the
that Socrates and the god are responsible
in the Theaetetus
the association"
statement
midwifery (150d8).
as the benefactor
of the young Alcibiades,
portrait of Socrates
to which Plato's Theae
us
a
with
in
the
leaves
380s,80
problem
perhaps
near
in
it mentions,
Corinth
369
which
written
the
battle
after
tetus,
provides
or science that
an answer. Both passages hold that Socrates had no knowledge
Aeschines'
written
he could
Socrates
markable
teach. The Alcibiades
could
only
testimonial
the claim that
however, makes
of his love for the youth, a re
of love but something of a disturbing pros
of Aeschines,
because
help Alcibiades
to the power
78. Plato Apol. 31d; Xenophon says the daimonion could advise either for or against an
action:Mem. 4.3.12, 4.8.1. Cf. Guthrie (supra n.9) 402-405.
79. Cf. Ehlers (supra in n.76) 21 nn.28, 29.
80. H. Dittmar, Aischines v. Sphettos. Studien zur Literaturgeschichteder Sokratiker. Unter
suchungen und Fragmente (Philol. Unters. 21; Berlin 1912) 159, dates the dialogue 394/3-391/90,
which H. Thesleff, Studies in Platonic Chronology (Soc. Scient. Fenn., Comm. Hum Litt. 70;
Helsinki 1982) 151 n.120, finds too early. Terminus post quem is the pamphlet of Polycrates.
Dittmar (pp. 152ff.) argues that theMeno is the terminusante quem, but this is not certain.
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24
CLASSICAL
ANTIQUITY
Volume 4/No. 1/April 1985
pect ifwe must conclude that Socrates can only help those he loves, and those
only because he loves them.81The Theaetetus, on the other hand, gives Soc
rates an art, the midwife's art, by which he can help those with whom he
associates.82 This keeps the metaphor in the sexual sphere, but instead of
being the impregnator drawn by eros, Socrates ismerely themidwife, who may
be drawn to a youth either by erotic attraction or by the recognition that he is
"pregnant."
All in all, there are some thingswhich the Socratic literature seems to hold
in common and some individual differences in interpretation or presentation of
Socrates.
This
is to be expected
when
men
as varied
as Xenophon,
Plato,
Aeschines, and the ps.-Platones, whoever theywere, are compared. Common
to Plato
and Xenophon
is an apologetic
stance which
speaks
at times of a
civic-minded Socrates who gave his company freely to any of his fellow citizens
who wanted it. These two authors also have another theme in common, how
ever: Socrates must choose only certain people, those of good natural endow
ment, to associate with. Common to Plato and Aeschines seems to be the role
of eros in forming associations with young men, although the precise roles of
eros and daimonion cannot perhaps be fully sorted out. Elitism and eros, then,
have surfaced as the selective elements in the Socratics' accounts of Socrates'
comradeship and therefore of their presentation of Socrates' quarrel with the
sophists' practice of taking fees for the privilege of their company.
As
for the shadowy,
protean
master
himself,
I am not confident
of making
any determination. The Socratics knew one another and probably knew one
another's works, since these were published over something like a sixty-year
period. Therefore we cannot simply pick out whatever Socrates' pupils attrib
ute
to him
in common
see certain
another,
things to Socrates himself. We can
may refer to or improve upon one
and
their
they
portraits of Socrates were compared with
and attribute
on which
points
and we know
those
the Socratics
one another in antiquity.83 Further, whatever the pupils of Socrates may say
to the Socrates myth,84 one basic
they may form what amounts
a response from all the Socratics:
the indictment and death of
and however
fact demanded
the best man
of his time.
University of California
Los Angeles
81. K. Gaiser, Protreptik und Pardnese bei Platon. Untersuchungen zur Form des platonischen
Dialogs (Tubinger Beitr. z. Altertumswiss. 40; Stuttgart 1959) 100f., calls the divine gift "ein ganz
und gar untechnischer Zug."
82. M. F. Burnyeat, "SocraticMidwifery, Platonic Inspiration," BICS 24 (1977) 7-16, em
phasizes that themidwife image is Plato's innovation.
83. E.g.,
D.L.
2.64
= Panaetius,
fr. 126 van Straaten.
Cf. C. W. Miller,
Die Kurzdialoge
Appendix Platonica (Studia et Testimonia Antiqua 17;Miinchen 1975) 18 n.4.
84. E.g., E. Dupr6el, La Legende Socratique et les sources de Platon (Bruxelles 1922).
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der
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Socratics vs Sophists on Payment for Teaching
25
TESTIMONIA
The following ismeant as a preliminary aid to those interested inworking on
the sophists, Socrates, and money. Accordingly, I have tried to cite asmany of
the relevant passages as I could. The collection isordered as follows: the individ
ual sophists, and also a few natural philosophers, are listed in the order inwhich
they occur inDiels-Kranz, but those who do not appear inD.-K. are listed in
roughly chronological order; testimonia about Socrates close the collection; all
passages dealing mainly with a particular, named individual appear under his
name; testimonia concerning wages or money in general are listedunder section
13 (Wages, etc.); wherever a passage is cited inD.-K., a parenthetical reference
either to its fragment number or its page location inDie Fragmente der Vorsok
ratiker (Zurich/Berlin 196411)will be given; where various testimonia are clearly
about the same fact or incident, these are grouped as a, b, etc., of one listing, as
is done inD.-K., and the order of citation is chronological; the individual testi
monia are listed in alphabetical order by source, except that Platonic passages
are cited last, since they are the most numerous.
THALES
1 T la Apuleius Flor. 18.31 Helm (11 A 19; I 78.40-79.4): id a se recens
inuentum Thales memoratur edocuisse Mandrolytum Prienensem, qui noua et
inopinata cognitione impendio delectatus optare iussit, quantam uelletmercedem
sibi pro tanto documento rependi. 'satis,' inquit, 'mihifuerit mercedis,' Thales
sapiens, 'si id quod a me didicisti, cum proferre ad quospiam coeperis, tibi (non)
adsciueris, sed eius inuentime potius quam alium repertorempraedicaris.'
b Julianus Or. 3.162.2 Hertl.
1 T 2 Plautus
274-76
Capt.
Lindsay:
(Tynd.) eugepae! Thalem talento non emamMilesium,
nam ad sapientiam huiius (hominis) nimius nugator fuit.
ut facete orationem ad seruitutem contulit!
PYTHAGORAS
2 T 1 D.L.
fr.
FHG IV 503; cf. Heracl. Pont.,
8.8 Long (ex Sosicratis Diadochis,
(VlL
ev TO
o?
bovTOL66bYrg xta
P) (3p
PEv &v6@TQao6 L6e
(cf. 5 T 3).
rlg caTaL, oL 6E cpiX6oopoi Trig &XlOeiag.
87 Wehrli2):
7rt?ovicag
EMPEDOCLES
ZENO
Cf.
5 T 3.
of Elea
3 T la Plato(?)
eimrvV 6bi& T
Alc.
I 119a
Zlvwvog
...d. . eyoo ?(
4; I 248.27-29):
(Soc.)
T6v 'IaoXo6(o
sc.] nIu066coQov
[cvvovuaocv
(29 A
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GO
xal
26
Volume 4/No. 1/April 1985
CLASSICAL
ANTIQUITY
KauXLcv
TO6 KakktXXlov,
xaci EA6iyitog
Jv ?xdTcEQo ZrvCvL
EXCTO6v v&gaS
TEXEoag ooqpog TE
yEyovEV.
b Olympiod. in Plat. Alcib. Mai. 140.7 Creuzer = 91-92 Westerink: &Xk
i cplX6ooo(pog 6 ZT1VOv, [tO6Ov ErTQZTTETo;f] q(aCIEvOTL va c (JvEO(orl
c
TOV
ivt;ogaT
t o gEOvotSg
irOt01xf5 aQ
To0gta;O'rLtag xCtaTcgQoveLv Xlt d TYv'
]
1tJr6ocQ(V Xcat[tpMov'
'iva avcaviocLoov
JTOLfiorlTalTTrg jTEQtovo(Lag xCti
TTTOV
yaQ XOa[.tdvEtv ,]
iLoTTLta (pvka6r Totig
?X)OVOljraeQX(OV. JTQOO?JTOLFtTO
61b TL,
tQoonoLioCaL
iLxavog6, 6g xcat 6b
a.Lo3d4vtov' TOiO0Tog YaQ jv 6 Zfvvo)v,
TOVTO '&ctc(poTEgcSykaooo ' YXO?V .. .xaol EXELg ?X TOV1TOVOTt JYIeCTOC
yEyovev
tjTET'6?voEv
elyE
d6tFtoOLav,
ZYvwvm
nHaTcov
o6yxQovog
oix etoaTgXTETatL
EIo3IQaTTo!PVO)
toTo6oUg. &lkk 6ta Ti [(OVT] - (CptkoooCpiLa
akXXkv TEXVWVTOPTO jTOLtoloUCo; i?rCLMOl tEVaXoL TCXVlCLTaL
ALtoOolg, TOWV
&dkXa [toov TXvLTcag,
oix
TOVg JrQOOLOVT6Lg
JTOL1olCL
rTcayyeokovTaL &ya0oi0;
TEXV
TEX
OLOV ol0 alTQOi IacTQOVg xal 6l?XV
6 xov
6k cpt06ooocpog dyaet0oi
' clTabv.
l 6tyvOovrVFo?oa0ctt a5L
xctayyEXXeTacl TOLELvxcd TntUTj XJTixtl
YV1
jrOQ ctWLOLcV
O
ejT?
0) 10Ov
6L6 XCtl KLXQL TOV
6 nhd6TOV dog
l
L'cwg
Vti6EVoV'
Ta
6t
TavTra
joT0Wv
xai
ooC0'ovTa
?rlUe(jOCOVyLVOs[VWoV.
Jt(xQOVTOg
6La6ouoIx,
PROTAGORAS
4 T la Plato
(80 A
Prt. 328b3-c2
6; II 256.32-35):
(Soc.)
are good at helping others become virtuous] 6
'Qv [i.e.,
those who
Oyboi[taI Eig EVOal,Xac
&atpWcovT(Og tav TOV (axCOV avOCXrojV 6ovqlOOaTLva JtQog TO xaXo)v xayaC6o
(OTcEXCai
y?VEGO(al, xai &ielog TOO [tlOou O6v tjQ6TTOLr(a,xal ETL jtXiovog,
j
T
xaL TOV )O'JTOV
clOTC) 5ox?tv TO) FacOvTL. Ai TCa1TCL
Ti]g TpECog TO [Lt0o01
Eav ?EV
TOLOVTOV
EC.O
T15g
?t
6TEiV y6g
atc'
p3OXTVITCL,
ltaOdf,
TJT?O3OLTLtt'
o
6
6&
jTaLTTO[aL
aXv
Ei
Co,i; QOV O
f,
ag
dJro6E60)XEv
E6X6JOVg
dQyUQlov'
EYCO)
6OOOvav qGCUtLa ElVa LT"cCl [uaCtcL, TOOOVTOVXCTET0lXE.
Eth. Nic. 9.1, 1164a22-26:
EiOTL,TOU
Fl)v 6clatv 6iE TOTiQOTCtd1
EXE?IVO).
QO
Xo
6
TO
VOOV
] O
EOlX' EJXLT?JTELV
J7TEOI?E
y?TQ JTQOi[LE?VOg
Xa43TOg;
JTOLELV
OTE ytQ 6i&66tLEV d6)]jtOT?, TLtrfloal TOV
Oj?tQ (aPoi xaC nHQO)TyoQCa
[ac0O6vTa EXEXE?EVO001 b6oxEi &LL( EJtiL(jOToCotL,Xal EXidk6[atv TOOOTOV. EV
b Aristotle
TO "ttLOog 6' d60X(."
@QECaXEl
6' Eviotg
ToIg TOLOUTOLg
Cf. 8T
1.
4 T 2a Plato
Prt.
349a3-6
(80 A 5: II 256.30 f.): (Soc.) o" y' &vacav66v
ootiOLTiv
ytovouX6oag
Eig jrTavTOgTovSgTEXkvag,
oecwvTov OjToxYlQUdE[tvog
OEaVcTOV, C&dtrqlvargxatl6CUEoog
xai
&QErjg
i6Lt(oxcak,
i)TCOTg TOOTOVO
ULG(06V&ClcWboag iQvuo0al.
(80 A 2; II 255.29 ff.): TO S&Iao0oo
JTacQg6OXEV '"EXkkol, Xr&dytca 01)
6Lau)yECoOotXaL Q(TOg EVUQ?, jTIX)TOg 6i
3 ovo6d[o(V,
& ydQ Civ 6ajdrv
T)oixa..
07a
[IECITTOV'
koXldov &oJrna6[tECO TOV
b Philostrat.
V.
sph.
1.10.4
Kayser
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27
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Socratics vs Sophists on Payment for Teaching
c D.L.
(80 A
9.52
1; II 254.1):
o01o0;
TQTog taOO86v
EioEjU6Qacto
tvag
exaTov.
4 T 3a Sch. Plat. Resp. 600c Greene
(80 A 3; II 255.37 ff.): xai rciQxog k6yovg
ECge Xal laoOov rcQaE tOiC;
EQLOTLXO'Ug
iOrg
frtTag
tv&gS '. ex quo:
rT2958 Adler.
b Suda
4 T 4a Quintil. Inst. orat. 3.1.0 (80 B 6; II 266.9-12): Abderites Protagoras, a
quo decem milibus denariorum didicisse artem, quam edidit, Euathlus dicitur.
6e JTOT'caXTv &anarloTrvTa TO
A?y?tca
(80 A 1; II 255.12-14):
TOV
lto(06v EuacOov
"kXk' o06jT(o) vixrlv
CLaOrFYv, ?XEi(VOV EiOVTO;
V?VLXqlXCa,"E?i[V, "'akk' ?y}7 [1v av? VLXf(OW,OTI Y?7 ?iv(LxYo, XaCP3ev E 6E?'
b D.L.
Mav 6b?
9.56
au,
6TL au."
c Ibid. 9.55
(80 A
1; II 255.4):
Book
title: ALxri irthQ[i
tOov.
d Apuleius, Flor. 18.30 (80A 4; II 256.11 f.): eum Protagoran aiunt cum suo
sibi discipulo Euathlo mercedem nimis uberem condicione temerariapepigisse,
uti sibi turn demum id argenti daret, si primo tirocinio agendi penes iudices
uicisset. igiturEuathlus postquam cuncta illa exorabula iudicantium et decipula
aduersantium et artificia dicentium uersutus alioquin et ingeniatus ad astutiam
facile perdidicit, contentus scire quod concupierat coepit nolle quod pepigerat,
sed callide nectendis moris frustrarimagistrum diutuleque nec agere uelle nec
reddere, usque dum Protagoras eum ad iudices prouocauit expositaque condi
cione, qua docendum receperat, anceps argumentum ambifariam proposuit:
'namsiue ego uicero,' inquit, 'solueremercedem debebis ut condemnatus, seu tu
uiceris, nihilo minus reddere debebis ut pactus, quippe qui hanc causamprimam
penes iudices uiceris. ita, si uincis, in condicionem incidisti: si uinceris, in dam
nationem.' quid quaeris? ratio conclusa iudicibus acriter et inuincibiliteruideba
tur. enimuero Euathlus, utpote tantiueteratorisperfectissimus discipulus, biceps
illud argumentum retorsit. 'nam si ita est,' inquit, 'neutromodo quod petis
debeo. aut enim uinco et iudicio dimittor, aut uincor et pacto absoluor, ex quo
non debeo mercedem, si hanc primam causam fuero penes iudicesuictus. itame
omni modo
liberat, si uincor,
e Gellius
Noct.
f D.L.
9.54 (80 A
rloXukvkou,
condicio,
si uinco,
sententia.'
att. 5.10.4-16.
c
1; II 254.21): xcrl6yoQrloe 6' cTOToVInVO66OQoo
ES TWOV
TZTQAxoo(LWv' 'AQLtTOT'Xrqg 6' Evao0k6v
qCPOLV.(= Aris
tot., fr. 67 [Sophistes]Rose).
4 T 5a D.L.
9.54
(80 A
1; II 254.18-20):
&vyvwo
6' 'Aijvrlotv
ev Tfi EitQLrl60ov
oix(ia i, oSg TlVEg,Ev TLMEaYxXki60o' akkol v AvxEi(, ,aorlTov
caTC
)(g
XgoavTog
b Plato
Prt.
'AQactyoov
311al-5:
. ..
nTv Ov)covrv
To0 ?0Eo6oToV.
xaUToaeJl 6', Wbg EyWbrxovoca
'Ijnovixov
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rnac
Kactki
TCo
28
Volume 4/No. 1/April 1985
CLASSICAL
ANTIQUITY
c D.L.
9.50 (80 A 1; II 253.20): oVirog xal FnIS6ixog 6 KcEoS hXyov,
fcQaVLcovTO
avaylvcyoxovTeS
4 T 6a Athen.
Bekker
Parasiti, p. 296 Kock; 80 A 11, II
(= Eupolis,
T60
o'Uv
TOliUT
6bQaxaTL
EitoXTl
TOy6 nQrI@oTayo v do<
ff.):
EV
T)
297
6'
K6vvw
eJTbrl[tOrvTa EiLoC61y (I
K),
'Aelt4VcaC;
tZQOTreOV
60o
;v TO TiOVc(POVTLorTOV
o0 xaCtaQiLtOtf carU6v (I 673 K)
i?TEoV 8SiCaXovTi
TO)VXgOVyWVJTCaoQay?OVEV.
Xoo). M6rkov oiv (og tETCa(LTOUTCOV
5.218bc
ev
257.18
b Eupolis Parasiti, fr. 146a ( = D.L 9.50), b ( = Eustath. Od. 1547.53); (80
A 11; II 257.31-33):
?V EO'it
l nQtrcTayOQag 6 Til'og
Ev6ov
6g cXOtaOVV?UETal[1V dXLTitQLOg
XTQi TODV[tTE'Q)go), T 6Fi XoaCLtOv ?o0(?i.
Cf. Aristophan.,
fr. 691 Kassel-Austin
4 T 7 Gellius
att. 5.3.7:
Noct.
sophistarum
pecuniam
fuit;
= 672 Kock
insincerus
quippe
quidem
ingentem
sed acerrimus
philosophus,
cum a discipulis
acciperet
. . .
annuam
4 T
to Callias)
1.5: (Soc.
'AEl oi EjrlcoxOJLTTElg astg
8 Xenoph.
Symp
V
T?
jroXki aGyUQov 686)xaCg Ejri oo0(i
HQ@oTayo'a
6Tt oiU
xtcroQ@ovov,
xoa
i
xcal
xca rFoyL(
nIQo6ix(
oiog JToXXoig, 6fAg 6' 6oa; am Tov@QyoVgTIvag
tg ovrg.
TnSg (lXooo)iaS
4 T 9 Plato Hi. Ma.
and Prodicus)
282d3-5:
TO'cUOV6' ExiTEgQOc
(re. Gorgias
'
jrXoV aQYUQLOv
&
oo(L(a;CgE'iQyatoraLL aXog
ajyo
6iilOQyO6g; &)'o7 arTivo
ETI
TOiiTWV
xai
rQi@OcaYOQcg.
TlEvrg'
JTrQOTE?Og
8; II 257.3-5):
(Soc.) oi6a y'6 a(v6bta Cv(X
XQifl[LTa xTrlod(Aeov aXro TCatTrOgTrfg oojacgS
(OEl1lavI(1
T)OV
xal
j?EQgicavOg; xcaXa
E&Qy?t
lYy6ETo,
thXXovg 6exa
4 T 10 Plato Meno
91d2-5
(80 A
IQ(LoyToyOav jT?iC
TE, 6g
oviTo
av6QLavTOTrooldv.
4 T 11 Plato
(Soc. to Hippocrates,
EXEIVOV, jTOtfloL xal o
Prt. 310d6:
aQyuQolOV XUal jeitE
re. Protagoras)
Sv."
"'v carlv) 6it6g
ooc
Prt. 315a-b:
TOVUtov 6E o'l OrlOOEV ixoXoilV0oo
(Soc.)
WV
TOV
'vwv
TO6
JOkV,) 5EVOL
XSlyo
pl
cavovTO-oiVg
7yel ?}
ErjaxoVOVTEg
'
EXaoTov
rTOV r6OXEo) 6 noHQTaQy6O,
6c V, 6?' 6&8
?'XErT, xrqliov Tqt (ov(]
VOVOL-qoc 6? TlVE;
OaoJTQ 'Oq)iugs, oi 6E xa'ra Tqrv ()wOVrv'EJTrovT'aXE?Xrl]XkT
12 Plato
4 T
xai
TO6V EJTtXCL@OV
V
Tv
XO QCO.
the position
of the sophist)
Prt. 316c5-d2:
(Protag. describes
EV
v
; rLOovTa TO)V
xal
Ta
iL;
xati
L6ov'ta
xciyaag
(av6be
Jt6XEkg ItY6XcLg,
yaQ
VEO)V TOV;g PCkXTiTOUg djToXCEijrOVT(g Ta;g TOjVaXOCv oJuvoO(Cag, xaci OiXELwOV
4 T
13 Plato
?evov
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Socratics vs Sophists on Payment for Teaching
29
xcil V?OT?QcOV,
acoXvrovvivcaL og P[nkTiovg
xIc 60oviwv, xcai JQoTf(v QOWV
4 T
-nv ?atwovT ovvovolcav,
6it
0ooV?voig
14a
Plato
Tht.
Hn@wcTCy6QCag 'v
XQi ?acerilo0ci
TO6vrTama jrpcaovTc'
to Theod.)
Ti ni
(Soc.
OOTE?xai &akkv 6itboxcaog
dttlovoatt
161d8-e3:
ooxS,
JTOTe, O ?TCtiQE,
6L(xaiog
EtTd&[EyatcOv [tiioov( , f?lIg 6E aatCCOeoTQoiL TE Xcai ()OLTP]TOVflitivfly
EXELvov, UTQC) OVTI actO ExdoVTcptrig caTOfi oo0()ictg;
b Ibid. 178e8-179a3: (Soc. to Theod.) Nfi Aia,
rrca'
o006?i y' av c)T6a
)bC[ikE
'
6btEy?To
6bl6oi;g JToXk &ayUQLOV, Ei [T o5g JODvovTaCgi?rEl?v
Onl xal TO
l?
OVT
o
L akog
?XkXoV
(A?tLVOV
xQiv?L?v &v
xac 66vELoTV aT? LaVTI Oi;g
?0o?oati
fi aTor6 [a/5,'].
Cf.
13 T 4, 15a, 8 T 2.
GORGIAS
?
'EQ~ljtTog; &E v To) jTf
T
,
TcL,
qproi?
'AiovaCig roFoyia(g ?Tcar r
?E?M?6flOE,
EV
?acTOV
r;g
aJT6vrog
AE?Xpotg
XQ)(Vug Ex6vog,
T Li
Fo?y(
CT6Ov, 'jXEl fli Ov6Oxcak6 XQr
iVg roxgy
5 T la Athen.
rFoQyiov (FHG III 48) '(g
JTroL
lolaoJrTal Ty &&avd0?Lv
TO01HltCTvog,
OT? ?i6Ev
' xca6v
r
prt
FoQylag'
yr acL 'ANvcal
[xcai] V?ov rTOUtov 'AQXiXoXov ?vrv6xcaOtv.'
b Cicero De orat. 3.32.129
(82 A 7; II 274.15): cui [i.e., Grg.] tantus honos
habitus
11.505d-e:
soli ut ex omnibus
a Graecia,
Delphis
non
inaurata
statua,
sed aurea
primus
et auream
statueretur.
c Pliny Nat.
hist.
33.24
(82 A
7; II 274.17-19):
hominum
statuam et solidam LXX circiterOlympiade Gorgias Leontinus Delphis in tem
plo posuit sibi. tantus erat docendae artis oratoriae quaestus.
TOfU
d [Dio] 37.28 Bude: jrokkXa v T'rg ?XOLWjiav
iv FroQyicv TOV
ELfJT
6tZ
?v A?k(poig EOTavaCl, xacl To'LavUa ?TEco@Qov
xail XQVooVV.
ooclioTlv
e Pausan. 6.17.7-9
A
274.14
II
Rocha-Pereira
7;
f): xcti r6O A?ovLVOV
(82
roQYiciv
LSElV (OTLV'&vacOLval
ajr6yovog
TiLTOg ArqlixQTOvg
6? Trv ?ix6vca Eg'Oku5vrictv
cpqoiv Ej[tokjog
T
rFoyiov.
&a6?Xpkq
ovvoixlocaVTrog
on Delphi:
(cf. 10.18.7
?r(iXuQoog
A?OVTLro)V cOi6g FoQyLag o(JiV.)
6&? Eilxdv
&avd0Bca
roeyiov
'to
?x
'EnJTr JOV 6E xcti Tacig T(rv
sph. 1.9.4 (82 A 1; II 277.3):
E('
'EXkkvwtv jTavyrl EQE TO6v
K?v koyov Tov niOUtxOv aT6o 'TOVP[O[OffiXrlo?V,
oV xai XQgaooVg avE?TOrl, Ev
nHvOiov
To
i[QO.
Tro
f Philostr.,
Vit.
Oldfather
(82 A 4; II 273.6 f): orTog xacl TXvagc
xcar
oo0cpiCOTEaavToooV'TO TOiSg &aov;
xciQE
XltniV
?1s0@
xpdTcog
0rITopixdg
6O1TE
Xckati6VEv
atoO06v
acQa TOVFacOrTv Jvaw
ag oxccTrv.
jT?Q?acXCEV,
y
b Suda Y 388 Adler
xai
[Grg. was] 6l66oxackog....
(82 A 2; II 272.31):
5 T 2a Diod.
Sic.
12.53.1
'TO 'EXETUrov, 6g aCiTo
xcai TrvCoXokXv
'Akxlbaiavrog
?xcaoTov
ITd)v
6&
atcroT6)v
tvaSgQ.
iETQaTTr
sc.]
[6 roQyiag,
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btE6E6acTO'...
Volume 4/No. 1/April 1985
CLASSICAL
ANTIQUITY
30
5 T 3 Aelian
rlv0ayoCEag
Var.
(31 A 18; I 285.18 f./82 A 9; II 274.35 f.):
?of(Ta
fioa0qTo xai E?(pQ?i oTEcpcavov XQvoo0v
X?vxinV
b
A'AxQacyavTivog &Xo@tyEl ?g;XulraTo xca
6
'E[uJ?6oxkig
hist.
12.32 Dilts
6 2d6log
xoti avaugvi6cag.
S63TONibacl XCtXxoLg. 'InT(av
6LoQQELXoyog.
5 T 4 Aristot.
Sph.
ieQOTiJXOVg Xoyoug
6&?xai
roQgyiv
?yvJTOQpVQoag Eo0hOil
(82 B 14; II 304.4):
6i(oitc Tig riV
tOCtlaQVO3VTWOV
el.
183b36
TQoilEvaL
xai
yaQ TOv JTEyQLTOVg
Tr rFoQyy(o
JTCCL6iLEVotg
JxTQy[tcaTELg.
5 T 5 Athen. 12.548c-d (82A 11; II 275.12-16): [aboutGorgias Clearchus says
TO6oc(OpQvog
w(
in his eighth book of Lives (FHG II 308)] OTl 6i
fiv oXE)(?6 Q'
a1TOV
TLiV6LoLSii XQg)E?Vog
iT' Tt C(POVELVOVV?EP3i)0EV. Xal ?iJ?
TLg
@QETO
TLEt?aiot0o?oE)g
TOOOvTOV XQOVOV Iflo??EV, 'o&6EV
OVoTCO ?ET[t?EX5g xai
&
?V?X?V
?
6i 0 BVa6VTLOg IV T?ETClQT
jX)XOT?0,3t,
6?vv, E6OVcg
jrdctg.'
AqST1lOg
0
TL(
C aOTC yY?yov?v
Foy(
JIf?Ql noirTw
o,
6poIV,
AEovTivog
?w)TYig
rocygla
akrX?( T6CVQ' ITOV, ?cprT 'T6 f]1?V J(OT7OTzE
f?TEQOV EVEXEV
aiTLOV TOV LO6C(Jal
JTEJTolmxEVCLt.'
(?T?0Qou is disputed;
cf. D.-K.
II 275 ad 16.)
6 86 jXkirrTca
5 T 6 Isoc. Antid.
15.155 f. Mathieu
(82 A 18; II 276.10-17):
w
Ov
QC
,
A6?(TovTi
FoQyct
i
oviv,
agtg
QLTg
ro0ryO
XTnyodJt?vog
[tvqrlV?Cov,
TCOVEXoXvvov ijactv, jrX.aoTOV 6i
?V Jt?EQi?OTTaXiav, OT' E?06aiv?oOVEOTQTOL
TOVTOVYEVO6EVOS, JTO6lV 6
XcQvoV xal
ltoiS xoal JT?EL It XQTCaICLTLtODiOV
o6E
o06dEtiav xaTacToayico oitxloat
JTEiQTcaxoiva 6baJavrlOEi g 0o6' EaopoQtav
ETL ? JTQOg TOVTOIg OVTI yUvaLxacY
[itg OiiTE
IoJE?V?7yELV&avyxcao1fig,
jai&acg JTOLYoatE?vog caX' a&'CT?g YEv6rLvog xaoi TavtT;rg r;g knTovQyia g rl;
xal
JtO6g T6rjkrX)
j3rokvTE?k;TacTlg, TooOVTOV jrtoXa4oV
?EV6kX?ECOTCdTYlg
xro(JwaoOa TOV calXov, XlkioiSg ~Wvovg oCaTftLag X;(XT?XIJC?V.
V. sph. 1.13: Hdloov &6, TOV 'AxQcayavtcivov, rogy(lag
O(cpLcTi
TtOV
xai
(
6
KCai
CpcaXoL,
toTOVUVOTC)V
yTJiO?XXV,
g
XQ@VaTcov.
EE?iOh?l?E
Y'LaQ
5 T 7 Philostr.
rIo, og.
Cf. Dio
54.1 Bude.
5 T 8 Xenoph. Anab. 2.6.16 (82A 15; II 273.24 ff.): lQ6oEvog&E6 BOLCTlog
avrVQ Ta [Eiyd(XkaYJUTT?LV ixaCvog'
CIV EITE&[OL yEv?aGoL &
-uiOg WV [?WLtQXLOV
a
xai b6L TatTVTr Vir Va3TLO v i6(orow
TO A?OVT(lV.
yix aFy6Qlov
5 T 9a Plato Apol.
'AXX& y?Q OTE TOUTCOV
066?V E?OTLV, 1066 y' E'i
19el-20a2:
xOci
x qLx[taT
i?y(
JtacL86?V?V EJtiX;L?iQCO
&vOdtOUg
TIVOg Cxrxo6aT? c(g
TOUTO
yfE?Ft 6boxi xactXv Eval1, ?i
JTQCTTO[tCa, 06?i TOIOTO
aXrjO?g. ?itei xcai
TE 6 A?ovTiVOC xat
jical6?U?IEv a&vOQdirovg 6otunE? rFoQyig
Tig o065 T' It
6 KsLog xaci 'Iaiar( 6 'H.Xsog. TOnUTOV
cb aivbQE, oi6g
yCaQ?xacnro,
HQo6ixog
T' EoTiV iLWvE;g?iXcdraTl
TCOV jt6X?Ov Toig vfovg--oig
E??ETt TOV Ec?ITdOV
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av ioU(3XVTal-TOmVOUg
JTokLTOV JTQOLXaOVVEwval(c
ovvovoTicag
JQooEL6Evai.
a rokit6ovtag
31
o(cov
owevval
7I0oV Ol Tag EXELVOw
6o66VTag xal
XdQLt
X)(iflcTa
ex quo:
b [Plato] Thg. 127e8-128a4.
5 T 10 Plato Grg. 447a-b: (Callicles) ... nokkX6y6g xal xactX FoQy(ag I[trv
6Lkyov
jQO6TeQOv ?eb6eicaTo.
Jut6eiEcTat fFlTy, E ?V
O0xoOv
orTv
(Chaerepho)
cpiXog y6@Q tOL FoQyiag,
6'ot'
oxeL, vvy, fav 6? (3oVXi|,eig cLa6lS. (Callicles)
3oU'XY0oE MaQc ??
xaT(XhjeI xaai EC1t6e?TaL
'
YXElV
oixa6e'
tac'
Etol
y6o
rFoyiag
1fi[V.
T yaQ ouTiog6 Aeov-ivog
5 T 11 Plato Hi. Ma. 282b4-9: (Soc.) ... FroQyiacg
odxoEv
oo(pLOT'Sg 8e3Qo aqlpxeTo
XQreo[l3wov, (og ixavCTaCTog Av
6iqoo/,a
T
TE
Ta
ev
xai
O)
6t(p
xolva 7JTQTTELV,
AeovTivwv
e6o^ev aLgoTa ElneTv, xaCi
JOtoIOu CVOg xal oVVWV TO1g vEog X1(Qf1WeatajoTXS 'YlQyToauto
i6i'a E3tl6EiEtg
xcai E.otev x ro&E ijS r6teoS'
Cf.
4 T 8, 13, 13 T 4, 15.
PRODICUS
6 T la Plato Crat. 384b2-6 (84A 11; II 310.27-31): (Soc.) ei VVov ybV /6r
TIrv nevT}lxovTadQaX)tov
YV &XOV(0aVTL
EoJTi6tELLV,
(
o
OE
OL,
XELVOg, i6v
XEVOa,
P)OLV
CXVEXdV
qYIV
^jdZQ)(XELJTEQ TOt1TO eoTCOa
i
VV
6& oix
at&ca ei6vab
trv &akOELCv JtEg 6vopdTcv
6OQ06tOTto'
a&tixa
xT'XXOYI J'TaL nQo6txou
axixoa, aXX&T"iv8QaXCliav.
b Aristot. Rhet. 3.14, 1415b15 (84A 12; II 310.34 f.): TOlto b' fOVtiv,anoTEQ
?qprq nH6Ixog,
OTE
VVOTazOLEV
Ol
aXQoaQTi,
7iaQEF[t
kkeXXv
rig
7tEnVTdxovTaGdX[0ov a:otsg.
6 T 2 Philostr.
V. Sph. 1.1: n'Qo6ixc Tp) Kicp oUvvEYEyajrTr TTg oix &a6!g
?
xai
yvvctxIwv,
iaQceQTr
q xaxia
okyog'
qpocaLTcajl acQa TO6 'HQaxXc a ev EiE
xaii 3JQoTivouoat
oTnaLXp?vat, i pU?V
&7i;Catq) TExCati 7tXItO)p, if 6? dg EcTVXEV,
, 86EaCXwp6v xai Jovovg, XCa
To) 'HQgaxei vEp ?TLI, I P?V Q@yiav xai ,TxpTQujv,
TOD ECti ja6tl
E4J1ttOOV EjTLSE1LV
&L&i?ELdOVWV oUVTE0EVTOg TOV hkyov
X
TO
aTdcO TOV 'OQpeosg TExai
nI 66Ixog,
TT& xai
XyoWv
eJtOlELTO
7EQ;LPOLT)V WaY
JTXEL6vCOV
86
OaJjVUQOu TQO6OV, qp' oig [EydaXwv iWv t1ioOt0o jtQta O?r3atiogl,
na
ca
AcaxeMaLIovioLg,
6 T 3 Ibid.
1.12:
TOV VEYcoavatL&ioxov
(bg eg TO oVcpEg1fQOV
'AviXvUE 6e b ouTog TOUSgEUtati6tag
t
TIOVPa[cowv o'ixwv, dog xai tQOe:voVug EXThooaThaLTrlg
s
TE yUQ TTT;)v eOYXavE xcal f6ovacg ?6&E6XEI.
Cf. Dio
Tr;cta.
tOVvEcov xcal toUg EX
g ficQag,
54.1 Bude.
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XQprdtcov
32
CLASSICAL
ANTIQUITY
6 T 4a Plato Hi. Ma.
Volume 4/No. 1/April 1985
(84 A 3; II 309.16-19):
Ex K?E:o ?y0WvT' ?vY
6rtooa(a
I
EvcyXog a&qCtXO[tvog
xal
v?oL
xal
TOL;
i6i8a n'l6ELs?i;
jotlOV[tvo;
0BaucaoTa ooa.
b
Idem
Prt.
282c4-6
315c-d
(84 A
2;
II 309.8
(Soc.) &T&a T& TXEvT?a(xI
3ovuXkl r6vv r56ox([turla vV
oUdV
XiTgCtaTa ?Xa?3EV
f.):...
?J?6iF[t?EL y6a &act
xai
...
fi068txog
c [Plato] Axioch.
EJTL6llV
366c6:...
rctaaKakkuxi Tw 'IJTovixov jotoLVLEvoc
.
6 T 5 [Plato] Axioch.
366c: (Soc.) xaui rTafta 6{ & y?co, ngo6ixov
EOarv TOV
T
?
,
XE
,
ioV
ta
86L1oi(ov
lOVEVCa
86
6UOlV
[v
oo(pfOVa&nrlXflti
6GQacX(aLV,Txa
Tar
avQ
o6?va
6?
Stl
tQoixac yaQ
ovTo;
JrcVTOC ?00o
cb6i6&oxEt,
trtQgoa6gdXaovi.
?OTriVaTr0c cpwovV TO 'EtlX&alg[Lo,
"C 6? XQit TlV XELQaVy(?E'"
V TOV Xhyov, ?cprqv ?7yc, jrY',v
6 T 6 [Plato] Eryx. 397c6-d2:
ToUTovi
I?o
Avxdco
a&v/\Q aoqpSg ?oywv n1O6&xog 6 KsEog i66xEL roi g caQovUoAi(kvalv
)(OTE[tL6Eva &6vacOcL
&a.; Q XHyeL.
jroa ol TOV JrQovTov dog
oiUTcg,
?v
Cf. a possible mention of Prodicus' name in Eupolis Caprae, fr. 17 Kock
(codd.:
See
Prodamos).
also
1 T 5c, 8, 9, 5 T 9a, 13 T
15a, 18 T 2.
THRASYMACHUS
7 T 1 Plato Phdr. 266c2-5: (Soc.) q TOVTO
EX}sv6oaTtv
TXVr, fT
kOcywov
Oo)QcaCaUtXaog t? xcit o &XXoil XQd)?atVO1t0o)OL PEV c01TOi k4YEtv YEy6vctav,
(&XovU TE jrolOuoLV, odl v 68wQO)OQElv caitrof; dg 3CL
laot?Cov
?hEXotJLv;
7 T 2 Idem Resp. 337d6-b7:
'H6&v y\Q Ei,
(Soc. and Glauco persuade Thrasy.)
TO)
...
xal
E(P' &aXa&JTo
iacOv
a6ou6Tcloov &QyLOov.
O0xo6v
t01
Tal,
LZjov.
Y?vOL
?j?tEI6&V
cb OcQaoa?x[t
'AXX' i?OTIV, i?(r 6 r'Xucxcov.
&aX' ?V?sxa 675yv(0ov,
, Xy'
(oxQaT
ravTgs yaQ I[tA?6LE
ELaoo0oo0[V.
... T. EI?k?V V 86? o?v)XcOQY?V, Xa7T?lTa, AiTtr 6iq, s?q), # coxQarTOvg oo4ia'
I
v xca
?9?
OXk?Lv 68b6dloxLV, jcaQa 6? TOV aXXcv
actOToVPEv
?tQlL6vcT [avOuv?EO
TOV.TO)VAtrl6?xCaQv a&o6tL66vat.
TOV aXko,
t ?sg, d
jv 6' ?Y?O, iacvO6dvo jacaT
&Xrri
"OTtl ?V,
OTL
V
?XTIVO
6?
[ie 4t lg XdQlv E?XTV?lV, 4?pJ61]'
OQacTuax?c,
yacQ 6o"v
6vvacaCl.
? E vaLE v
6vvacaLc ?&a{
vovOV'
Xg1q[aT
y@Q O1X
)X(co.
HIPPIAS
(Hi.) jnoXXLxg; v o3v xai Ei;g&akXckgjE6XSk
jkXroTa
6? xatl
jQL
iS; rqV
JtilTXco)V XCual [t?YOTOV
?JTQE?o?ivoc,
6
Ou
&,
oG
686
TOVo6?
;o
0Eis
AaxE6ai(ova'
t(tWo g
ro;g Tozov;.
(Soc.)
E(oTrg,
TE Xal TEkELOVav6y a
ToLofTov
I?VTO1,d 'IJTJTia, ?oJT TOTr &kralO(9 oojV
8 T
1 Plato
Hi. Ma.
281bl-8:
XaQ iata
Lval. oa yaQ xcai 61(x ixcalXvg EL taCQa TOV VEOV 3TokkX
v otvo
6
xati
rtooat
do()?EELV
0jV
Ca
6auTo
kau[t3dv?L,
tE.(cw
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XcaF,6kav(v i?TL
OX tv ixavog
33
BLANK:
Socratics vs Sophists on Payment for Teaching
COoJTEQ
E@EQYETELV,
XQ>1 TOV [EUkovTc
EV Toi; JTOUXo;.
8 T 2 Ibid. 282d7-e8
aUI
xcaTaMQvooE0acL
(86 A 7; II 327.37-328.5):
ak.'
'06OXoLtEOeLV
(Hi.) ELy&
SEiEilg6oov
&ayQQLOv E'Qyaco(acl Eyd, Ouadtoa lg av' xTal ta6 PIV aXta E, a()4LXO6[vog 6e
rTOTEELSXLeXlCa,, neQWTCaYOQOVa0t6O0 EJTL6r8q[oLvTo0;
xaMtEboxilto0vTog
xai
Ov
EV
Jrav
ov
jtokv
tvu
VeO)TEQOg
JtQEoPvtixeQo ovTOog
6oX1y? X6ovcp
f0
?v6Og ys XWQiov nJTadv
I[vag
Qyat6[odaqv, xcti ?
tXtov f Esixocol tvaS' xalt TOVTO EXko0v o'txa6e
(4?Qwv TO)
TE xai
O)TE? ?XELVOV xal TOVi acXouI
1toXiTa;
caluae?Iv
JTevTilxovTC xca
o([LXQOV, 'Ivvxof,
Exacxv
JTaTQL E6 c)xct,
Ext?TjTXklX0aL. xal oXE)66v TL oialt?WR
oav6uo oijoOTLVg P0OVZel TOV ooo(JITIV.
Lc
Eil@Y?600t
jTigEL(oXaUTct
&cXoug
FneRicTa 6b 'EXkovv
sph. 1.11 (86 A 2; II 327.3-8):
cT
xacTE'kvouE
TqV eavnouTo 66ov
ob0acto
nT'g "'HXikI
b6tiq
jTQEopECaocag JTfEQ
e
xcai
TE
&Xa
xal
xQT
e~aEJeXE,
oTca
Xqctaa
(vXkai;
xai
vog,
YOQCV
8lX?k6EYE
.
EVEy-O)Yq Jt6kXEcov[t1XQOv TE xai [tEovwcov [jcaQXOkh xai Eg;rIv 'Ivvxov JTE@Q
8 T 3 Philostr.
XQrlgLT(cov, TO
V.
S jroXkXVlOv TOVTOEIXEXlXOl ELtoV, oig
6 nHkdaTV TO rFoQyi
FrL(Jax)jtTEL.]
Cf. Dio
54.1 Bude.
8 T 4 Plato
Hi.
Ma.
283b4-cl:
(Soc.)
ro6E 6E
otL EirE, o)v
auCo6g J6o0Ev
Tt1ELTOV
JOXEOVEiSaS6 &a()Lxv; q| 6qXov OTl EX
aQyQLtov nQYV?o) TWOV
oLJTE xai
Aaxc6ati(ovog,
YowxQacTEg. (Soc.) Hioog pg;
JTXElOT6xtg at)iaIL;
(Hi.)
aXX' EX6l(Toov; (Hi.) Oi6v
G
R\V
O(
it.
OV
6
A(Ca, W
V TO JTcaxatcav
JtC010JTOTE.
in Sparta of his version of
his performance
(Hi. describes
TOVTOV6i xal EXEI EjTE6EL6tau]v
of Nestor
and Neoptolemus)
'
Vcv, cEVT cIE)60GTQaTO
xai EV0a6dE U?Xw
E;Ti6LEXVuvca Eig TQL'TYV#t
a jToXX xati aeila axorlg'
xtal
ov Ei6&xog 6
60ri y'60
a&X,
b8atoxatkip,
8 T 5 Ibid. 286b4-6:
the conversation
'AJrl|S6.vTov.
yaQ av EIY], o
dMxQacTES,EI
(Hi.) AioxQov
v
caTa
6
TM
TcacTa
xca
mToa
.?id
ctt6L8E0
X
WlacTa
kat[TvtELvT,
a.Xov;g
l.
L V
vyyvwL[tqv T' EiXO[lU xCal J3Qtac0
WoCTOg 8E 13T6 oou EQ@o'T(coLvaEVog
8 T 6 Plato
Hi. Min.
364d3-6:
&ajoxLgvoi(qv.
oov qxouov
[EyaUXctLXoouVOV,
(Soc.) Ey;O JOTCEl
xaci
ooq4av
tTqkwoTrvoaoITOJ 6&ELO6vTog EV&ayoQa E; TCaITIQajEtatIg.
8 T 7 Ibid. 368b3-5:
Cf.
JtoXX.k
5 T 3, 9a.
ANTIPHO
fr. 103 Kock): xctaOdjTETCL
59 (prob. = Plato Comicus,
Pisandr.,
Tra
8ElVOV
6'
TOu
xcti k6yovg xccTCaTOV
6LxavLtxc
'AvTLqicV'Tog
;g
x(0[t()6l
JtOkXOV
X)QTp[dLTwv.
ibxatov ^ovyxEiLEvo0;g atrob6bovoR
9 T 1 Eudocia
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34
CLASSICAL
ANTIQUITY
Volume 4/No. 1/April 1985
9 T
2
fr.
Pisandr.,
V HIELodv6Qcp.
V. X
Comicus
orat.
(=Plato
[Plut.]
&
6e
it5O
Sg
(ptaQyVU(aV
IndoTcVOg;
XExotC6qrTaL
103 Kock):
EUTHYDEMUS and DIONYSODORUS
ev 6oztolS y&Q aOTW te oo(xb
10 T 1 Plato Euthyd.
271d3:
(Soc.)
io06v, 0(LooTE j;olf]Oal
Dx-eoOacl xal a&Xov, os av 6168L
10 T 2 Xenoph.
Mem.
3.1.11.
&v ya6Q eToTqrtal
xai
CtTavalMiL6g
,n,
zravv
caoXvvEllTU
&aQgQlov EiXqrxbg?v6e oEa&rojtrc:Itpao0al
POLUS
11 T
1 Philostr.
V. sph.
1.13: Kct
y&a 6&r xai c TOV JtrXoiTOiOVV 6 FHiXog.
11 T 2 [Plato] Thg. 127e8-128a4 (mention of Polus is added in this version of
= 5 T 9a): 'EOTtV Evrai0a
Plato Apol.
19e-20a
xai nHQ66xog 6 KELog xac
6
6
xact
xcal akol
JTokXoi, di oVTo)
AEovTi~vog
Hboog
'AxQaycavtivog
roQyiag
TOV
OV
OO(OL oLi(V (JOTE
vEov
T0CEV;
Jreou
Troug yEvvcilOTcLO
E?ig rCg JT6X?g L6OVg
Tc xcal JkXoVoaoLWTdTOVSg-oLg?OTLVTV TtoVXoTlOv 0 &v fovXCovtCaC jQoixa
Ti?00ovoiv
actToig
cTroXkEiJToVTcgMrg EXEiov ovvovoatS
io
JTCvU
xcai
06v,
JTXOkXi)
3TQooxaTaTtL0E?VTCag yUQlov
)d6Qv JQog
ciVVElval-TO:TiOV;
ovviEvaCl,
TOlTOLg
EiG Vc?L.
Cf. Dio
54.1 Bud6,
Liban.
Decl.
1.1.22.
EUENUS PARIUS
Cf. Plato Apol.
20ab =
13 T 16.
CHAEREPHO
Plat. Apol.
20e: XactLqxv'.
. . ouxoqxpTvTqr xal x6Xac,
rv
e? JtQLovLav
xXmJtTn;g xaci ac(XTqg6;,
T;ErT]g. . .
v
...
68 Tekfolaoev0lov
ei ovxocpWavTrv a&Jooxd)JrT?E (fr. 552
12 T 1 Sch. Arethae
Jo
6E
xal
'AQgoloqxvqg
Kassel-Austin = 539 Kock)' KQarivog Hntivn (fr. 202 Kock) ig;acXlq6v
xvqrTa'Ec
6'
?V Ko6Xatv
ioXlg
'ALoToqxpvrqg 6' ev 6Qd[iaol
(fr.
xhJrlv
165 Kock)
Kctakioi
. . . (fr. 295 Kassel-Austin
WAGES (IctoO6;,
yaQyuOov, XXvoRov,Xatvta
13 T
1 Alciphro
1.34.3:...
xai
x6okxakcytl,
= 291 Kock).
xak o, og,ejQog)
oe y6Q njegQL36tXkovoCa
xoljataOcat dXov
eP3oovuh6rtv q TO JtCaQa jt6avT0v TOlV ooq0lTo)V
XQUO(oV. (Thais
is writing
to
Euthydemus.)
13 T 2 Aristot.
cQeaxel
EVLOLSg
Eth. Nic. 9.1, 1164a27-b6
TO "'ol06gC 6' av6Qi. ." 6Eo
(post 4 T lb): ev toiL TOLoUTOLt6'
TOa&QuQLOV, ELTa
TQtoX
aotvovTeg
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Socratics vs Sophists on Payment for Teaching
35
TOV
at
dOV 4cacv
6ix T&g
EC
reQ
ElXCTOg Ev
3odg;
acyyeX1v,
otoiovTeV(;yg
TO
a&
TO
6'
L'ocowgjOte
*i4okOyT1oav.
Eyx.lcFaol yivovTaL' 0o ygQ EtltTeokoV
o0 oo04loTai &vayxdCovTaC 6L&dTO6 rlOva
(.v 6ovaCl &C@yUQov (i)v ei(rTavati.
irqOev
v J . oVov
TO'v imoO6v, [JT OLOVTEe eix6Tog Ev EyxfiCaloiv
OrTOLRiv
Oe
E
Ol g'v 61' oacro1OU
EV
6
[1t
EL(LV.
oMg
YLveTaC 6LOto0X0oyL 'Ct jg 6ov?QYLcLg,
'
y6Q
xaT'
JTQOiLEE?VOt
Ei?QTCal OTI avEdyxtVYXkT (ToLaiTnl
&@Qer/v >lXica), TrIv
TE JtOlorTEOVxCLa TrV 7TQoaiQE(ol (ClitorI y&Q TO) qi)koU xaci nrj
&ao0Pv
aQeTlg)'
X^a60lC'
ixavov,
0u yagQ jTg
OviOTW6' EOlxe xcal TOLg ()tkXoOO(iLca XOLVWVo)loCOITV'
1 a ia
av
T'
g OiX
&a''locog
[teT@QE'TaL,TLirj
lo6QQgOTO
yE:VOLTO,
xae6jEQt xaci JQOg 0eoog xati xjr6 yoveig, TO6?v6EX6tvov.
13 T 3 Idem. Sph. el. 165a22 (D.-K. 79.3; II 253.12): 6 ooqto-r'igXQrlMaTlOTrlg
aro
oocplg &a XX' oOx oiurg.
cpalvopevr;g
13 T
4 Athen.
Oauvploog
xal
BXkpiag
oocpLagS[rQ
o'x
eXel
erog &aa
acYrTaS&g6
iaaC[aoxoaovg
Ex
tkofTiov an&qv?yxaTo
TOooitov
Tg;
xctkfrg
TauTig
:
xcal rIQ@orTay6 v.
3.113de:
roQy(iav
Tr 6e eoQ@rDTOV
fr. 1 Kock):
Comastae,
(= Eubulid.
TE
TolC
xe
al
LtAEjreoOatl
?oTiv 'Aivlol
6&Qoa
TOig [o{lofig
V
t
yv0LOtov;g, O5g cpIoCTi
ooqpLotClg, o'iLeQ xoa aoTo0 ouvexX.ouv )xV ELvla oV'Ug
6 6laCkeEXTLXogEv 6QU6acTLKo)watoTlLg oi6tcog
Ei,3ovX(6irg
13 T 5 Ibid.
XoCov
10.437d
e og
aLxtoT'e, xa XoOv 6EY]
oocploTltag,
ev Tqi.
TCOV tLo0o6M)(Wo, o3x a&6eiyvoy Ev
13 T 6 Suda X471Adler (= Eupolis Caprae, fr. 4 Kock):
av Xf.
Ey7) TeX? TO6Vlao06v OVTlLV'
13 T 7 Euripid.
Hec.
814-19:
?V fiaC[WatC
ti 6jTa OvrlTol takXa
(Hec.)
otOXOo(0)eVW(g XNP JrCavTaxaCiLaTeUOtoEV,
nlet0(b 6e rrjv TUQavvov davOxr0noLSgPiOVvl
o6MEv Tl IkaXov
Eg TEXkogO7OV)6afdOtev
UlloGoUg 6166vTEg CavOavdvev, Lv' iv JtOTE
0' &iCa;
& Tig Polu'kOTO TY'ryXaVELV
tEEltOEV
v
T0U 6i6acoxdXovg
sph. 13.3: xal TTxlXOIUTovVaycOa catlof
aTVTe0
TQ
ox
TQEiL
[vag OTEQ
aioxvvovTac
ETLg
LxLaQatg
xaLaCTqU
13 T 8 Isoc. Contra
xal
xgQiovg
TOVUTcVaicLTof1
g'
13 T 9 Ibid. 4-6:
xal
5og o06Ev
6EovTal
XQlTgtaTTov,acQYvQiL6ov
xaci XQuoi6tov
JkOVTov &UtoxaX.OVVTeg, ?IXQOoV6e xEQ6ovg OQey6OEvoL
kovov o01x aOlavdltog
6jTLoXvof)VTaL ToUg o(vovVaCg nOtiMOELv.6E 3&6 avTov
vbeV6
ac(3v
Qa R v
aiLtotr,
TO1'TOLg pev
OTl jraC
xaTCayeXaotoTacTov,
WOV
6'
TrV
,
UkXOVol
o006Er80ToTE
jTCxaQaCa6()
6tlxactLoauv
CtxlOr;OVIV, oSg
X?yovoUl pv,
TOV
6Lidoxahot
yEyovaoL,
TraQa ToUTOg Ta
CtaQa TOV ItaRToV
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ECTEyyUOi)VTCal,
CLASSICAL
ANTIQUITY
36
Volume 4/No. 1/April 1985
TlTV doqXpdXeav ?
JQaTlTOVTEg. toiUg [V y7&Q Lko
jrQOg iv
TI)V 6LIatEQOVTWo' O156e
dvavTiLc
fpOVvXe6?tCvot, TO) 6' ertayyEXacTL T'
Tl nacl6eovTCag
ITQOoCXEl6ClaXQL(30UOllat IT?Q
y? Q xohjeL Toigs JTEQL
ETEP 6eLvoU g y ?vop voVg [I
Trou; 6&T\v dQ?ElTv xai Tr\V oCo(pgQOauvrv
TreQiTr ovTi36kaa'
Ta naLoT?ucEtv;O0
ox
oL T S acTah adakoL
gd
rS
OTl [oi
Evegyacopgvovg
&Xoy6v
uog
?
JOV
TOV
xoakol
xcycafo
xoal SixaLtol teQi toTOVoV
y?Q 6MI
EQgi cd akkovug OVCEg
I yFyOVotlV.
EaTccaQtTooVTac , 61' oVg TOLOUTOt
XQgaoroT;u dEval
o'v
TMiV i6lw)TWV TLVEg WTaCTaM TaCIa
'Er?i6av
M
v E'6CaLFtoviav
xaCi
(Jo7VkoYtoa(evoL XaTL6O(JL TOV5gTqv ooQplav 6b6dloovtCag
T? 7roXXdv
6?0so vorV xal Tolu
rtaQa6tt66OvTag aitzoOv
[taYlfT&ag [ittxov
13
T
Ibid.
10
7:
@gatTTO[vovu
13 T 11 Ibid. 9: O O! ovov
xeai TOLSTogs -TOXkLTXOVg
68 ToiJtolg akk
k6yovg
EXeLVOL
xaL
?jLTLTL]aiCLL'
[Wlv
dkXefCiag of6bv
7tloXVOVuCVOLgO&l~ov
y\Q
TI!g
co
TOUT'
]V
TCEXVV,
al
CXEiOToV mrj
CLv
TV
(pQovTiLOoviLV, ily7OVTal 6?
V
x
T)
Aet
i
TO
ILXOT'TlI TWOV
EY
EJTCaYYEkl[tTCOV
[tLy IfoOV
,rQooaY(dYovt1L XCal
ct0Ov 8uvVYic0lv'
Xap3ev tl oTaQ'
o06elg C5QEGhoeTai TOOVxatkovL?vcov oocplLOTVv
V v 6iyog,
& 6'oi
oi
' v jTv i? TQgilOI
jokkX XL(ttlarcT ovkkXX?d6vog ,
TOV Liov 8laycOVTE5g'
13 T 12 Idem Antid.
13 T
13a
ootiOfj
Ibid.
15.155:
219f.:
o[ait
yQ6 &6jino TOVTO y?E AUVTcagylYVOOOX?LV,OTL
r
a
tY]T:ov
aOTI xal
Tvi?g xOkoil
ytLoTog, ,fV TOV
[AliaO6g xc6itoLrg
ToaQa
XCal (pQOVVL[tO
YEVoVTal Xal
Xayactol
TO;g
zjTxokitlg
e6oxioaOVTeg'
6
TrOV
ev0ev65E XrY[tiTowv dTe((XO6(r]V, jZrcaQ eVcov
VO[tlOVTWV eCUjAtoXEV EOQLJtod[t1]V Tr.g (TcpEEiag.
b Ibid.
13 T
[1V
164:
14 Sch.
616daxaXotl
Aristoph.
yovTeg,
Nub.
EarTTov
876:
xaoTOl TXacdvTov:
'&LOJTOTzro ovTal
Tooo60e
oi? kctt(3dtvoo Teri
'TOVTO)
xai
oil
T1
avayvcoJtacTL.
e
dkk' 1'tEit
23.286bc Norman:
To 6Ov6O[a'rog OioJxE@
e
9
xcT
o5
[ETE:TEO?V
ij 6vct[vig
OV
T\6voug,
\ro;g
oTegov
Ed
OV
vo[ioLctTog
VoE~lO~at05
?18EJ8VCE(7
62VY~a~lS
Xa~ltCIX
10V5~jVA~T6Q
XQQOVOV,
6
xal roQyioa; 6
T? aTOf[otq l[cpLO3f1TEl xal IQ66ixog
Keiog
nroTayoQQag
13 T
15a Themistius
01 WoxTEQ C&ko Tl TOOV Ivlov XQ1rl]ICTwvexvQUTTOV Trrv ooCplav xai
EtgQaTTOVTO jToXk &yQtQLOV TOUg :TQooYcpoLTovTag, EXELoEOv 6rjrovU ?EXOLEV
AeovtlVog,
TO1VO[iat xoa Ol vUv EtiE EiLoXolTTOVTEsg.
TOEirTcaQxev
6eo?0voLg...
TO[g 6[itXrlTag
w&tXog
QOV OTgeC3ov...V . . . CaTC OiU' EXELVO
TE
kEVeOeQLb'TeCOV xal [tEyaXkojQECtEoTEO
xaOt' actTo &tLEUialvov oiTe T66E, &dXX&T068E v o08sr6Tor0oTe CQeTflg Or][EulOV,
X
t
Xcal
&kkXX qcptoxeQ6o1g
llpv(Xg Xal a'TEXvog oo(pOLOTLXlgxat
Qac(OlXQT[tadTOV
b
Egaioou.
Ibid.
289c:
. .
c Ibid. 289d: TO yC@Q
saT6i?ag
&QyuVXoyeilV :ja o T6OV
?Cp' oTOq)6 oaG)(q(jia'TL
TOU
V(Cov TE XXal IXOVOl(Joi(V,TOUTO eLVai (pr]lO oocpLtGTV 6 JTQWoTOOTaTT1g*
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xacarTXo6yo TOV oyov
"Ixxov T6v yvI[vacYorv
caL6TOv6LEocTqoato. TOUTOU
oV6E
TO'
2XrIutPQlaCv6v
'Hci56xov
T6v TCQCavTTvov o06e
TOV6v6aTog
xal6oT(TQLrV
Wpirl
eival
JIX-LTOv E''
ovs
37
oTL eXQTrltccrtTovTo do6
...
.
.
TC)V VECov. [*Cf. A.
o.
. .vc.
. ooto
oc.
po
H. Kan,
Xa
"Ad Themistium
Observatiunculae," Mnem. ser. 3, 13 (1947) 235.]
13 T
16 Plato
Apol.
XlTrAaCLa ool(4)LTog
20a4-cl:
jIXeia)f1
TOUzoVOVVavrWQ06[tV-E-rOV
Yg Kt6:
v oov
:rQoo(eXO)v &v6QL 605 TETEXEXE
KaoXiXa TO 'IJTJTovixov
ETuXov ytQ
ol a&Xol,
UjrTavlEg
610oWei-
"%2Q
KCaXikk,"fv 6' Y76,
??YEVE(o0rv, EiXO(Vte vCVaToLv ejTLOTrdTrl
kXaf3iv xal
iLLOOcooao0at 65g tEXIeEv aTOtT xaoX%; T?Ex&yaCOW tOf(ioeJlv TrVI
VUV
TQoaocqxooCav CQE?Tv, flv 6' dv 01Tog; TOV LJCJxOV TLg ] TV YEO)QYLXO)v'
"ei
TO) i
d Jr.OXO)c
fj [6oXO
6' E?t6lM &VOQ@anO
tEo'TOV,
E1 tLOTL'dTYrV
tiC(va
aWL'to v v EXELS
kXapEi; Tig Trg
T'E
EjTLrtlO'rtOV
?JoTLiV;OLCau
TolacVrnSg&aQeTr, Trg dCVOQ@oJTiVrl Xai ToXLTLX1Sg,
y&Q oE oxq(O6alt 6tLi TYV TO)V 1tEO)VXTjoLV. EOTLVTLI," (prjV Eyc0, "f oV;"
v 6' eyco, "xat jTo6atr6g, xOai JT6oo 6lt6atoxe;"
"ndrvv ye," 'r 6' o6. "Tig,"
"EiYvog,"
euax6Qtloa
aJVTE? [VCov." xca
ecpTr, "')
COXQaTeg,nI6Qlog,
L
i (bg &XrY(cog iXoL TCiTrlv TrvTEv(V lV
xai
TOV
eYC) EiTrvov
oiUTO)g Eit[t1eCo
6L66axei.
13 T
17 Idem Crat.
391b10-11
(80 A 24; II 261.12 f.): (Soc. to Hermog.)
ox
)
Ta TOWV eJTL3Ta!vovV, XltGTaral
e&
eTarQL,
xeeWO;g,
'OQ0OTdTTjl
EXELVOlg TeoUVTza xal\ X6QLTaog xaaTTrLOU'tVo v. Cioi 6i OVTOl ol oorltcraL,
oLojEQ xcaL 6 &6eX4xk g soo
Tehoag
KaCXXiasg rotk
XQFtaMTa ooq)6g 6oxel
vrV
ELval.
13 T
18 Idem Euthyd.
304a3-b3:
(Soc. to Euthyd.
and Dionysod.)
'
a
TaXi ?Ex[La6OvTE?g
15iLv []
1 J:OXXO)VEVIOVTLOV
elactfrJo?fEoO
XeyEL,IV iV
'
tV
JlXoTa CL
ac
ei6)otlv XdQtv. cdkXXk&
jog
Ei 6E
3TD
rkkflXWo[Ovo 68lto?yaeo0o'
A]?, EUTEQ&(XXov TOV ?VaVTiOV, ExeLvo pOVOVI65g dv 15[lV 616(O &QyUQlOV. TC
arTa& 6TMac)a,
Ecv oWQoovrTE, xai ToiLg [(oaTrlcg oVu[tfovXUEUoTE, [trlbIJOT?
N
TO yaQ cajcrvlov, W
&vVQ(OdJTov
xati cTo
tl]6EVil
i[ti TE X(L
6laCtEyeoot OL&kX'
E56rlicE,
TiLO,tIOV, T6 &6 i6o@
eoVOTaTov,
&oQLoTOVO6, (5g Eqr nl v6cog.
13 T 19 Ibid. 304c1-5:
and Dionysod.)
ox6OtiE
(Soc. to Crito about Euthyd.
TE
owv 6joJO Ol dO[toiLTqoe JTa(Qa TO)dv6Q?e,
OLo)
ELViCt
O)g EXEIVO (CL)TO
JoV Oi50' lkLX(iav
TOV
6L66ML
E'OEiovT'
XCiL OUT?
q)E
&QyiUQovV 666vaC,
6e xal ooGi
e(EiQyelv o06etCIav--6
odtXlcoTa
JQOoflxi dxoVotal, OTl01r06 TOV
0o1 zaQaEcikaPcv 6VTLVOIV
XQrlacriEW?OO(ai 4(nTov 6LCtaxo.1ELv o06Ev--di
V
Ot
1ET?Tdg
oE)?TEoQav oo(uiav.
13 T
20
Idem
514c4-d5:
TOvJO
(toxov
EQ7ydowovTl aTQdya'
evaT
xO
oll
qjxoXOV?TEg y&@Q&QETig
x(aTylOQOOoJLV TO)V
T'E
oL
)dg [ctOTro0g], TO'Ug
pl0CTOOUgXOOTEQOVVTEg Xal
tamrlOTcVv (og&6Lxo0X l
aXkrlv xaQlv oi0x &no6L6tVTetg, ?V jrtaOovTEg 65' a'rOTov. xati TO'UTOVTO0 Xoyov
TL (v dXoyTEQOV 'rq
tQaytlat,&vep)(ov;og &yaeog;
xali 6ixaciog
ye?o[tvoiSg,
E1
Grg.
(Soc.)
gVXl
6t6d6oxotXot
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38
Volume 4/No. I/April 1985
CLASSICAL
ANTIQUITY
V &6LXiav 56jo
TO 6b6laoxdXov,
L
oX6ovTC 6i 6Lxa0loovrv,
EatLgQ?0VTaCg
OrX
00
TOVTO
TOUT9)
CTOTOYVELVal, ) ETaCLQE;
d6iXELV
XOV'OLV; 0O160OXE
0E
13 T 21 Ibid. 520c2-el0:
tv e1eEgyeaiovo&VEi
(Soc.) Kcai JQoeo0aCye 6&Mrov
O, ecx6,
it00too, &d -6
iXXrkvPEv
POvoLt TO:TOg1 EVEXWOEL,EtTEQacXr91 EXEyov.
?
6bia
,
3JCi6oTQi(r1v,
YcQ e1EQyeo(Ca Titg eQ?)YET1'?O oiov TaXivg yev6OtEVOS
'owc; av ajO(TooTEQ?I?E1 TYv XdQLV, Ed tQOOLT0 C)T(oo 6 jratoL6oT 'rqgxcta iq
?Tl
60bog Io Td)(Xoig XkaC13aVOL
olv0E?tEvog aCCITO ttoGv Ott (loX1oTc a&la [taEc
TO &aQyQlov
o)
yQ
Tf? Ptl
Or oCauL ab6lxouolV
PQx1avTTL
ol aV0Qo@onOL,&aXX'
&6lx(~c'fi ydQ;
TOTiO 4alQGiLQ, TV ailxilv,
'l Tg aTo
oi6Ev
ct
(Call.) Ncti.
(Soc.) OOxofv
v" 0rEQyEoacv
6bEv6v aI)TO) tilTOTF?a&6bLXfl, &akXa6 ov6 av
akXg Tal)Trv
olX OITCO;
Jrgo?aoCa, ?'JTEQTO OVTIL6vvatILTOTig CYyaOol)SgJtol.
Ala
EOLXE,
TWvt' &aQ, dog
rag i?V akXXk ovf[ovuag
(Call.)
(Soc.)
ciyfi.
ov[POV?kEt?Uv
TEXVC)V,o06?v
Xkact3rvovTca aQyU'Qov,
olov
oixobo[iag
Cakov
JTE?l r TOoWV
CioXQ6v.
ye.
'EOLX?
(Call.)
(Soc.) HEQi 68? Y TaCLUTgTrfg nct?5Es)g, OVTLV'Cv T1g TQOzTOV
I
U)5 (XTCiTogEo ?ITq xal aQioTC TfV aCToV o ixiaV 8L01XOL i] jOktIV, aiCoX 6v
t
t?v [j T1g
aC')TC aQyuvQov 68&C. i yINQ;
UOLV,
VEVO6tloTaCLti jxvaCl OVa3POVX1
yaC OTl TrOVTOCatTL6v EOTIV, OTi PItOVYlOuLr TOV
(Call.) Nca.
(Soc.) AfJov
U JTOl?LV,0O'?t XCaXOvbOX?E
avt'
?Et0Vl91ElV JTOLE?
EOEQY?Ea)LVTO'v eu JtCl6VTCLa
TO o?qltEOV EvCal, ?E e U
oLflCaC TCnUTV IV 0vEQ)E(YEoav
&VT' U JTE?lo?Tat'EL&
I I, oil. ?oTL TCaUTCa
O1TWogEXovTca;
13 T 22 Idem Hi. Ma.
282c6-d3:
(Soc. on
'(oo?EV
JTD'TOT?E
EXE?VV
o0vo6g
Sages) TO)V6 jTcaXu)v
tLO96V 3tQaaLoCac 0o66' ?JTL6E?LiLg
ocav
?aTq WvTOV oo(JciaL' oiiTog
the Seven
&Qy6Qiov
JrorioaactO i ?V CTavToaCIToLSav&0V:rcJoti
? ?1S xai ?X?EXh?OE
E
aCr1Tov a'Qylov
;g 7toXXof3 a4lov
E?Tl.
(Soc.) Jrokkoi ouvVoxEl OTL TOV oo006V au&TOvacrOT
'
'
EVal OTOVTO
0og E?OTIV CgaQ, Og Cv jTXklToroV&QyUQlto
13 T 23 Ibid. 283bl-3:
ldLXoLrOT6Eoo(LOV
EQyaoCrrTCal.
xaLXXko' E?JTriT(dLtvog LJTJrtxnlv
'O o0v
(Soc.)
T
atv ?v E?TTaClXa
i
'ETXd8og
ldkLOTCa T'LTO xCIL
TOUTO
V
xaOL
0i
&akXXol
(OJojSoV&0TO;
jTXaoaTCXirFqaTa
aTCL3Cdvo,
13 T
24
Ibid.
JraQca6tL6vat
284a4-7:
&a' o0x
on the fact that teachers of fighting in
TCOV
?Iti Trog
lcXtoTa
?XEVOl
T'EkXiVW0vojroCdtovotlv
Sparta)
TL
IV
jCLa
XC
OTI
TI;
aXXWo
avL
XCai
TCOV
jTalQ'EXELVO1
nOEL]9 ELgTaiCTaC
ToLouVTOLg
i TQayO(blag jotIr)g IaQ'
JTkEoT' Cav ?EYdtOLTO X(nlraTacTC, )OJtn?Q
fi1tiv
yxaY
13 T 25 Idem Laches
armor
183a3-7:
(Laches
avoid
TL('Y09Eg.
13 T 26 Ibid.
187a3-5:
(Socrates'
advice
to engage
someone
who
has proven
r XdLoaQLv
i1
q S&bQolg
teaching qualifications) ?!3'EXE?vovglo0)EVxCatjtiELOWiEv
x TCOV 15i ?T?CQV Jraibov
C(4)TEQC E?LLJLE1kqNrVCtLXCi T'OV [IETE?oQWV
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BLANK:
Socratics vs Sophists on Payment for Teaching
13 T
27
Idem Meno
91b2-5:
(Soc.)
TOTOVU Toig
TLaQUa
&dQEtr6i6aoxdkovSg Eva xcai dnorvavcag
TO fO(3koio?VcO [avO6vciv,
Cf. 92a7:
...
39
tIOGXVOxvoPEvoVg
vwv
ca5toUSxolvoig TOVeEXhk
tioOov ToUTOvUTUaIaOCvovg TE xatL JTa9TT'o[EvovUg
ot Tot3Tolg 666v'Tg
d@Qyiulov T:OVVEov.
..
13 T 28 Idem Prt. 311b3-312a4:
(Soc. and Hippocrates)
jart nIolTayCoav
vUv ?EJtXIEQELgLEVai, &LQyUQov TEl?V EXElvWO[to06v
jtEQ oEC?aroOi, (og JratQ
... ca.TQC &
6 6i nQTcTayoQav
Tiva c(&)pL6tLEvog xaC Ti yEvrqo6tEvog;
viv
TE
Xoal
EXELVW)
Atio06v
(JIU QYUQLOV
TEEIV
WalXO6LEVOLEy:O
ETOL[tOL
to0iE0[t
oJTE oou,
Ei 8?
Cv PEV ELtxvyrTat Tta l'TEQga XpQlWatcr xaC TO;TOlg JzEi0o4EV aOcTOv,
(iLXcoavJQOoaCVCaXioXOVTs. EL OuV Tlg Ylag JEQl TaCLTa
T'CaT)
[tr, xal
OviOT o(xS6Qcta ojroiV64ovTatg
EQOlTO "EL'JE [1L, C OcOXQaTEg TE xal
TLVL
OVTI
T(O
nQwTco Qygta ?V v0 ??XETEXQ)(fCLaC T?k?EV;" TLavv
'IjT7jrXQaTEs, 0og
T'( ovoca
oaCi1 a&toxQLvai(CtEO;
akiXXo YE XEyO6[tvov JTEi rnQ@CTayOQov
xtal
tr?Qi ?E6i(ov
65otr?
&xoio(?v;
aoyaCltaToroLOV
jt?Ql 'OtQ@ov rtoLrjTqV, TL
TOtoDtoV
t?QinQ@cOTacYQOv a&xouo[EV;--EOloTrV
6vol[6to'1oi
6Mi TOL
YE, cb
.TOV
Ta
TO?
'Qg oo(TOlor aQca ?QX6o[iEOC?
TEXkO?VTE?g
dC,)XQaCtEg,
ta@V6 EMLL, oGv xai TOUTOTig oE JTO(O?QOlTO'"A1OSTg 6
ri dog
XQtiCTCLa;-MktXLOTa.-EL
EiJTEV
QX
JTctoa TOV HQ@oTCtYOactv;"-Kcal
6g
YEVY00[EVOg
TI
O)OTE
aLTv
1
xlaCTc)av cr
yEVao
agQCtg,
yLQ jr? (Valv?Vv
EQOeQL6ocag-r6i
1v TI Toig EAJ[Qoo(0?V COLXEV,Sr)MOVOTI oo(O)L0TYgyEvrqOo[tEvog.
Cal-Ei
TLg
Cf. 313b5 f.
o o(ioTsg TuyXVYX
VOvl Ei[t
QOg
(Soc. to Hippoc.)
' Wdv ivXi\ TQE4)(ETCa;()aLvETaCLyaCQ ?iEo1yE
&CO
d),
t;g q xLdTq]Xog TOV ayyit,
68, C)cWoxat?s,
6irJov, rjv
pvXi T'I;-MaCvQ[aoLV
TOLo0'r6og 'I.-TQE()ETCa
6' ?y6. XCl 6OJT)g YE [1, O) ETCLi?E,60 00oOiTS g tJaltV)V Ca JTEl(O itCaCaMa]Oq
13 T 29a Ibid. 313c4-dl:
o01 JTEQ 'Tv TOU O)LaTog
?1L5g, OO@aJTEQ
TgQOdlv, 6 ?E4itO6g TE Xal xadrJTqog.
ol Txa [Cai[Mac a ?eTEQLdYoTEg XCaTr
b Ibid. 313dl-314b4:
(Soc. to Hippoc.)
tCg j6E?15g xoai jcohoOVTETgxcLL xatjrlk?OVTE?g CTOaEd jL0V[OiVTL Ejra;lvoVOaI
6' Cv TlvEg, c0 aQLIOT, xaC TOJUTcoV
EV JravTaCa MIAtOoUIv, TCdXCa
aYVOOLEVOV
v OTI XQTOTOV fY JTOVrQOV T06og TV
Jt(jOU(aLO
PVUXTpv'cog 6' cuTlog xai
av
JTC'
TV
Wv.
?IV
]
JTEQl
iV ZqY
C
aCTlTOV,
CLaTQLxog
TIg
WvooU[1?VOOl
TVX)S
c Idem Sph. 223c10-224e4:
(Stranger to Theaet.)...
ol
TO TSj XTYlTLXTSg,
4VUXElaTOQLxfngtE?Qi XkoYov xct
TO
JTOlqTIXOV 6SUTEQOV Cv?Epdvr
OOcpiOTXlr. ... .xal
[CaLrlctaTCa dQETig
XlTY]TLXig CQCa [lEtaCLq3XTTiOV,UyoQaoTix6OV, XCLatTjl]x6 EITE aCiOToJrO)kLXoV,
[CLT OT[T(OT XOV.t yLvog, dEi 0U
Cd[tqOT?EQ;)g,OTl?TEQav Yl J?IEQ a TOa
'aoCao1OTC
IETSamXTtx)g,
jrToo?EQEig,
&yoQaoTixlqg,
q
cpailrV,
E[ATOQLX)g,
oo0pIotxiV.
: 60VYg Yq:TTWEEvat,
O(OTe TOvT' Eo(TLVTO
&C[a1Oia f [!EyiLTYl, rg nQwoTayoQatg o66 cpfloiv iaCTQOgEivaC xtCi IQ66Ixo g xaC
TLT &c[o(iav
6
TO\OiEOCT
ELval oiOTEaC)TroLoiTE TOUg
Cai ako
'IJniTLag' t[lES 6&A6
L
TOVOUTV
ToUv6E ToUg 0oo0)oTo
aQTC
686aLoxdov;g
tEITEQOv)g taCL6Cag TLoug
13 T 30
Idem Prt.
357c2-8:
(Soc.)
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CLASSICAL
ANTIQUITY
40
Volume 4/No. 1/April 1985
JtEUTE?TE,dOg ob
6iSvTEg
6bL6axTo OVTog, &XX& X66OEWVOL TO
C
XLat L6GLxa
C 6q1tooia.
xaxog; jaTTdT?
TOUTOLgO
a&,yveiov
xal
o0
13 T 31a
Idem Sph. 223a3-b7:
T6 6E JyrayyWyXXtovov
(Stranger to Theaet.)
EVSxa
JotIOl?Evov,
&6 vdoLato
lEV
QETg
tLag ottlXicg
jio96v
altov
JTQaCTTotEvov, &Qa 0o1 TO'TO TO yvog
?Tc
OVOdaTl; If
QOJFSTELT?V
fTfQ(
15
(og
T?XVrlg OiXE?iCTLXtXg, (XCELQ@OTLXJg),
[XTr1TLXg;,] OrlQEVTxrIfg,
l;po90rQgag,
(jtltavo90iQLag),
[jTE00o6gitLag,] XEQ?Gacig, [rl?FQo900tl]Xfcg,] av0@oo03t!Q(ag,
vE?)v
6ooJiCal6?vlUTXlg,
i6loOTlcacg,
[[ttoaeovLxjlg,]
votYLLOtaLTorkxflg,
nXovoiowv xiat Ev66cov
YLYVOAvr1 Q90Qa TQOQTE'TOV, dCg 6 vIv XOyog
(tflv
(JU(tica(vEL, oo4laTIxfl.
b Ibid. 231d3 (D.-K. 79.2; II 252.23): (Stranger, re. the sophist) . . . rlOe0
v?co
xai
jrkovoiov
E?itoo00g
0nQEv9ri g.
TE??L [trl6?V ac ahXXov eb6xovv
(paLv6ovoi
(Stranger)
TO
ELval Q6OVL[LOL,
TOTO'
&v TaToLg
OT
, oov
6ta Tv tdA(lo/i(Ttlotv
XOTO
v TO'rTCOV
ov
TLg X)(CltaTa 66oVug i0O?v
aiTCov
yLyvEJOal.
acYOtrl]Tg
13 T 32 Ibid. 233b5-6:
13 T 33 Ibid. 234a7-9:
'v rTO X4yovTog OTl jr6avTa oi6? xca TaijTa
(Stranger)
xai Ev OXkiyq X6 vqp, Vjjvo
JTzab6LavVO[tLOTEOV;
ETEgov &v 6lbdL?E?V o6iyov
13 T 34
Tht.
Idem.
165d5-7:
(Soc.
a XXoxCo6v&v ztlXaoTlxo6g
to Theaet.)
fV(X'i?ji(jToFlirV
xaCl alC(OrloV TamoT6v
xai
xai
6oXa4)alv?oaUl
t;g TolatTag
dCvqig tiLoo(xoQog Ev Xkyo;g 016[?Svog,
av
?9ov, ?t(3a)(v
iSg TO axoO?Lv
av
TqV JoXkV6Qcaov
acioaro?Eg, IXEYXE?V
i?3T)(ov XLa o'ix avLIEiSgJTQVOavadoag
E
T?
ov
o
&rt'
oo()iav
caitov,
XE?(LQ0tEoa1E?vg Xcal ovviTocag
ovv?J7o6o0lqg
i6r1bav TOT?E
E'k6QOV XQgIaTWcov6ocov oo(01 x&xE(vc ?66x?t.
13 T 35
Ibid.
o0'TW &vv6tIv vog
JatL6??VOE11V.
13 T
6 oo(poisg;
(Soc. to Theod.)
v
TE
xaL
JTalcatc coy7
okkl
iog
oo0xSg0
167c7-dl:
ToiVg jtal6?vooovgV
0v (Qt]V rT(ov ToLg
36
itoiv TIVEg &avOQojrol OITLVEg
(Soc.) &a'
[Plato] Eryx. 402d4-e3:
)]Ov 1 yQ?
V 3O6UOVOLV
L
TLVa ?EJTLOTirO]V,dlaVTL T'OTOW
[OlVXoJTx
T.a'n ?T?QaClV
o(jioLV a0lTolg Ta ?EjTLTr?sla E?xJTOQovTal, TOUTCOV
[lo06V 7TQaTTO'6Ltvol;-ELut
yaQ.--OXO0v
OVUTOOL &vC)QWrotL TctrUVTI ?T
EjTL
'iir1f
ox
&avTi TLavTig &aXXTTOEvol,
IJTQ fltSg
Enti6Er6la,
ayvUQLO1v.-4-PTL.-OlXO1UV
XQe)VTUIL,xav agTo\ Xq0qtlov
Ta
?XxTOQ(';OLVTO
TO XQvaiov xal
aVTi
E'iTEQ TOVTCO?XJTOQiLOVTaLOiL JtQOg TOVY ov
av
E?irl JTQg TOyVPov. xcai 70Q T'aQyutQOV TOVTOV
OLOLT' LE?VaITCO TavayLXacta JTQogTO o)XOa
OTI
vtal,
TWOV
E?()[.-OOxovV
El?JTEQaUTaI ai ?jLOTtiaL
XnOQgi?EoalO.-OVTOg,
L6t TqTV
TO01TO, (aXlivovTactIflaiLV CI
EALTrCMLa XQlgrotoTaoUool
JTQo
XQrlOLAOV
FV?XaC5
XQot7lOV ?Ca?EV
(ai)Txv actiLcV L6' YVtE? TO1XeQVOlOVTE Xai TOaryUQtov.
PAID LECTURES
1 T 5, 5 T 11, 6 T 1, 2, 4, 5, 9 T 1. See also Herodotus'
gift: [Plut.] De
73
F
that Suda J
FGrHist
Note
Herod.
862a
Athen.,
3).
(= Diyllus
malign.
Cf.
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41
2958Adler: . . .xcai E7xf01rO [6HnoTay6oQa] Aoyog etlao0og is an error for
the epiklesis A6yog (as found in, e.g., Sch. Plat. Resp. 600c).
WRITING
14 T 1 Theopompus, FGrHist 115 F 25 = Phot. Bibl. 176, p. 120b30: . . .
'Iooxd6Trlv
'V 6t' dnoQLcv
(Liov xcai
lco0o0 k6yoUg y96qtPEv xcat
Tag
xWx?I0EV XaQJTOV'Uvovg
Eo6ExTrv
oo(plaq)OTELV, EXJaTl6CUOvVTca TO'cS vEoug
14 T 2 Xenoph.
?hyouol xail
Cyn. 13.8 f.: oil oopLTioT 6' e T T eajrTcaxv
.
T
x
XEQ6E
CLai
o16&va
.Ot EWVyaQ
EJT
eaUUTlWv
o06?Ev
w(pEkOVoLV.
yQacpovolv
01
xca
6E
VEOV; 0tlQY0VTcal,
JrTo(oiouV
CplXoOOCpol JtolT XOLVOiXca
opqtLoTOTai
cpiXoL' 'o)(tg 6e c(v6?QvOVi5TE TlPotLV o{5T? 'tTL[6ouotL.
BARBERSHOP
15 T 1 Eupolis Marikas, fr. 180 Kock (= Sch. Plat. Phd. 60b):
xai n6kk' eitacov ev TOlOL
;?yo
XOVQEiOLg
boxCOv.
&To6twgxa0(Coov, xo06e YLYVVOXEJLV
15 T 2 Plato Comicus Sph., fr. 135 Kock (= Sch. Aristoph. Av. 299):
TO Stro@y(lov
XOVQElOV, EXOlOTOVTyog;.
AGORA
16 T 1Ameipsias, Apokottab., fr. 1Kock (= Athen. 7.307e):
(A.) Ey;( 6' itLv tQetQatoo[at
EL; Trv aYOQav eQYOV okal3v.
(B.) 1TT6V Y' &v ov
vrflOTi xac06ajE xEoTQecg axokoveU l;o0Sg eoi(.
16 T 2 Eupolis Parasiti, fr. 159 Kock (= Athen. 6.236e):
5
iL[t(Tiw 6ebFol 6bt' EiTOV XCtQ(LETETOVTO,
olv ?w[tcaXkLatc0VwVfEL\iOa&EQov EhEkaVVOw
?XEI 6' enTELbsVXCtTi6() TLV'cv6QaC
Eig ayoQav.
JkXoVTOvVTr 6', Ci09g JtE?QTOOTOV iF(Al.
fXie0ov,
xav Tl rtXrB Xywovo6 jxko'JTCta, jTvv TOOT'?rJtlV(d,
xoal xlaTUTTXlTTO[al boxwv TOLOIlk6yOLt1 XCo(Qv.
EtT' EJI 6EljTVOV gQX;6Eo0'
V6
Xtkkvbig
kkog fit6jv
JTOUx
Viacxv ?iJ'di&k6pv)ov, ov 6l Xa(QLEVTc(a
TOv xokaxo' ei000og
EyELV,
hQU1aE?.
'XCPE@QTatL
v nrokkXoi
16 T 3a Plato Apol.
17c7: . .. . ev &yo0Qa ?JT T(i)V TQcgaxToV, 'va 0
..
axrx6oaot
[F?to0, sc.], xcial&ko0.
b D. L. 2.21 (ex Demetrio Byzantino):
.. . . Td 91x
cpqLkoooaqcpv rril TET6)
EV
Tr
xca
sc..
ayoQ
[TOV wXQgdTrlv,
EQycoTorQLcOV
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42
CLASSICAL
ANTIQUITY
c Xenoph.
Volume 4/No. 1/April 1985
?Xcv6Og [i.e., Soc.] yE &sdLv
qv ?v TO
xal
T&
Ct?E
xat
tEQljdtZTov
3TXr.6oaorig
y4tvdoitla
(paveC)'
&aet Trg [lQ(aCg \V OYOV jtXEiToIg
?xEl CpcaveO5gfly, xai TO XOLJTOV
atyoag
avev?oaol.
Ukko ovL
Mem.
1.1.10:
'AXX&r Iiv
oV
Ti
jtQO'TE yaEQ Eg
Cf.
8 T 7 on Hippias.
DINNERS and PARASITISM
17 T la Athen.
cus, On
12.536f-37c
Ponti
(facts about Callias taken from Heraclides
TOUTCoVoVV T(OV xgrlT6rov
KoaXXiao
[fr. 58.28 Wehrli2]):
xal
JQo6; il6ovrv
T(
tl)w(og-T-IroLo yaQ oi xokXtxESg
Pleasure
XUgjoQ yEv6[oEvog
7Xi0oS 0oix
ETaLQC0v J?QiL ca1tov iocav,
roiactg 6E Caj6tvaCg o0X rtEsQ?gCO
6O ELSg
?TGTOOOUTOVatTOV JT?Ql?OTTl]C 6 JEQI 6jOVlV 3iog
oJrTE
'xEvoo--aXX
?TdTYQG6Lov (3CaQQ(Stov LcraTEXrevilvayx6ao0rI x Ta (V avayxaic(v
TOV xa0'
'l@Qctv E?ver
TOYV (ov ET?E?'UTTj1oV.
g yEvo6[tvog
'AkXX Kctkiav
K?v cv
p. I 296 Kock):
?V
iLLdC)TYV av6oa
OVCTIUoo(ol
bi Max.
Tyr. 20.7 (= Eupolis Parasiti,
A lovv(oiLog
EiUro Xlt ,
?XWcOE' lt
XOkaX?EvO6[VOV
bii Eupolis
. . .
fr. 149 Kock
Parasiti,
(= Pollux
(A.) 6?8Ejvov 09g C?xaTOv boQaXdag;. (B.)
(A.) oivov 09?g ETEcav [tvUv.
biii Ibid.,
fr. 150 Kock
6QactyXIv cxaTOv
OXTrc)kaPaxag,
biv Ibid.,
(= Athen.
9.59;
Sch. Lucian.
V
179.9):
diss.
778e):
ibol.
7.328b):
iXOQug?dVr[tLal [ovov
xQUo60ogQV; 6? 66?xa.
fr. 161 Kock
(= Athen.
7.286b):
'
CokI
Jtrap TC6 KauXX(ci
09vqnr6ia,
iva JTaQa [?V XcQcaPol XaOi PaTi6?s xcai XaycL ,
xai yUvvoalx?g E?itTo6S.
Ibid., fr. 162 Kock
ao(JEQ oUv TOiU;KatXXov
by
(=
Plut. Maxime
xtWoi)6ovgLvoug
cum princip. philos.
i?YVoLV
x6ocaxacg
0
of JQ 1)68?
o(i6rlog
O6O? Xotkx6Og CatE?lyE?
t qLolTv
?J; 6?EL7VOV
(PO
xatcxT TO EijToXtv.
bvi Ibid.,
fr. 163 Kock
(=Athen.
14.646f):
6g XaQLTcov P?V 06?1,
ail,
xctXkatibastg
pO
8? X?;?1
orloc(bi6ag
[frlta 6& XQ?F,[t1T?T(Xl.
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43
bvii Ibid., fr. 172 Kock (= Athen. 3.100b): xolklobai t(v
Ev T4 6tow[tUap
ov
xotaxag
Cf.
1 T 6b (=
cqatUTL
fr. 146ab),
... EiroXlg Toog
oirTto xXvlxE.
16 T 2 (= fr. 159).
17 T 2a Eupolis Caprae, fr. 1Kock (= Erotian. 121Nachmann):
>g &
fl xacr[l Tgl, ?t0oCg
a)TiV
JOtOT'
[Ol
Jol)
o?XdlX' YV T' 161 UXOV
?Q?lr'
X?X(S;E?Tct (pQP0El TE JTQOgTOV litrOkOV.
b Ibid., fr. 5 Kock (= Photius Lex. ?ipr]To):
Xali T1g koia6og'
EVEtl 6' ?8'proiL TlVEg.
c Ibid., fr. 14 Kock (= Plut. Quaest. conv. 4.662d-e):
ViXrg ajT6 j7avToTJrba g, ?XaTlqg jTQLvoVXO[aSQOV TE
Poxoie?0'
xacl JQOSgToJTOLOlv ET'akka,
JTTOQ0oUga Xotkog CaxoTQyoyaotl,
XVTIOOV T'16i
oCqxxov
0&)6n1 xai o[iLXkaxa Tv jToXkVpVuXov,
? cXxtav
6aav
XOTlVOV OxiVOV
,
XITTOV,
,
O,
XVO,
QxLvV,
'QixrTV,
6ig[toaXov.0dtvov,
qcp6[ov, &av0eQixov,,xlpo(v0
,
9a,
[ptov,
Qpav.
On the luxury of the sophists' own haunts, cf. Eupolis Astrateut., fr. 32 Kock
(= D.L. 3.7): ev oxxi(otL 6G6loLotlv 'Axa6[iov 0eoi, and Antiphanes
fr. 122 Kock
Cleoph.,
/ kEJATTCV, &aoiTo,
Aia
17 T 3a Plato Comicus
xav
1qyaogS
(= Athen.
(JTxi(VY
Sph.,
3.98f):
fr. 137 Kock
x, XxVavELO?yX?
b Ibid. fr. 144 (= Athen.
. . . ev TXO
Avxecw
i?Tae ooqcLoTCOV,vq
. . .
10.422f):
(= Athen.
7.312b):
g.
6?6aJrvavaL.
Cf. perhaps Zonaras 1555 (= Plato Comicus Soph., fr. 147 Kock): tXkaioiov
V TLaig, which might be viewed
?6og [?TQOV 1 f# ?v TgTQaYOWvoTcOVOT@QaUTLOT
of
in the light of the "chorus" formation
pupils in Plato Prt. 315a
Protagoras'
b.
EROS
to Euthydemus)
o'L?i 6iE 8LaCQ?LV
(Thais writes
O0 6laX T)V a)TWVv ?XaT?'QOL
TOOOUTOV
LoCog Ooov
TLcaiQg
ocpIOTriV;
TO Xkal[v.
tELOo1OLV,?EJTEiVY? &[tqOTC?QOL T?'okg EQO6xLTOLL
18 T
1 Alciphro
1.34.4-7:
18 T 2 Xenoph. Symp. 4.62 (84 A 4a; II 309.30-32); (Antisthenes to Soc.)
T oopT
c oavTa
t0
Oiba [v, ?cpqr,0E KalXX(v TOVTOVL
3TQoaywyto
figo6Six, 6T?
TOd' v 6EOCEVo' oi6a
?i)cQag toUTOV iv (pitooocp(cag EQo)VTca, EXELVOV6? XQ[R(
TO
& e
0
x
TO)
o
' oU 6&
JraQt'
X3c
[t rOVLXOV ?[COa?v & O'
'InJTlix
toog
'HkEiq),
0
T
a
TL
xaov
6?r1MoTE
T6
Xv
xai
1i61
?QW)TLXWTEQOgy?E?VT]TLa 6tL
?vcayxog; 6
qirov xai
?JTLkavOavCoai.
?JTL0V[tlV
a(TO1,
EJ?l
IX?
?ltO(XlOag
~?vov
V IOv
ro6g ?? ?jTaLoLVJ
'HQaxk?dT1rv
abOTOv.
[OL
OVvocTrloag
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44
CLASSICAL
ANTIQUITY
Volume 4/No. 1/April 1985
18 T 3 Plato Euthyd. 303b5: . .. o Tzo EE6vGr(tov cQaota( . . . (cf. 273a2
6).
. .. .
18 T 4 IdemMeno 70a5-b5 (82 A 19; II 276.21 ff.): (Soc. toMeno)
TOV [iV OecTTaXol cO66xtiOi
oavCV
TOlg 'EXXlkol xcQal 'eaOcv ovTo
tep'
re
xal
vUv
6tOL
LrUtLXfn
6&, (bg
6OOXe[,xcl 6CmTooCpLa,xacl GO(X XLoTa
rkXou.T,
ct
Torov
'AQioTi(TTov
troXirTacAaolcaiol.
6t iALV aciTlO65
T
aiQov
o TOooV ov
cTV
rLXv
OCpiLa
JtO
?CoTt roQy10og' atPLXoEvoC
Elti
YaQ EigS
ETQaag
Elk(cPEV
'AXeviyaMv T1 ToUg5jQTc.TOVg, ()v 6 o05 cEQaJc g Eoalv
akWcv ?OTTaXCLv.
Cf.
Plato
Sph. 222d7-223a, where
i6lO0qgCevUTLX , the one
Plato distinguishes
tLOcaQaivTLXO6v,which
includes
xalc TOV
'AQ(iclJtrrro,
two forms of
sophistic,
the other
which includes #}TiOVegQoTWViov
Qa.
6(oQocOQXO6V,
SOCRATES
t
ro
'EopQrf; oviorlS
jaQra
'A0rlvaciol
T
)
&6Qca Jtoroka T
[E.caL
Wcox0CTEl. Tr5 ovV
6 6e
TOyv CoxWaTrlv kapElv ctrTa atolarlsg,
(prl' "&aXXaxai
[tsgL5T CpltXoTll[iactT TOO 'AkXtlLa66oU jtraQctacart6cs0U, P)
ka?eiv Ta jT?cp,0?VITT avT1(pLCOTlk']oCllaE?voL." Ej?l 6e TlSgECP] JQO aci)o O6TL
v
piyca e (JTv
iOuVtliei TLg TOUTWOYV
TVXELV,6 6? "&aXka Etl6V eonC Ti6 of6&
19 T
1 Aelian
Var.
hist.
9.29:
lo0)LlOTailoaTo <6> 'AkxlxSt6rbg
xal
c.av0(iJrnT xoaTatrkaceiaoY
JiML0viv
r\iv &aX v."
Cf. Stobaeus 3.61, 17.17; Gnomol. Vat. 407.
Ti
XcoxQrTng 2kcy? v O6T
19 T 2 Ibid. 10.14:
xai
aQyia a6bCkCp Tg5 kXe0eQictag ?CTl.
AcaT@rQlOv
?2eyev &v6bQeoT&Tovgxai
'Iv6oivg xai
eXedv0cEQlaTovug
'
6&\05o
HQoc(ag, aq0poTcQoug
Auvoi95 giQycaTlXOTacT'oV,
19 T 3 D.L.
2.20:
xai
XQrl(laTLoGAv aQyoTaTOuS
6ovueV?ltv 6&.
ya?
:TQn'og,
elvaC .Q@yag
6;5 4)rlol cpa3QoYQvog
ioTOQia(FHG iii, 583), [ter&TO1 act0rlToi
Aia)(vov
6e xcal
V nalvTo6atrl
e6i6la'
rlTOQ?UelV
ycEl
TOV 20wxQaCTrixv (FGRHist 338 F 16). xct
6e Touro xcaL 'Ibo1Ieve5g ev
ITCO
IEQl
T
teQl
oTo05
(3iou
xai
bteXe0r]
jr3a
l4Xoo6cpCov xaTaCiXaCo0iel5 tCTEXEta.
jTN)Tog
6'
6
catov
ii, fr. 59) xacL
'AiLToT6evog
XTLvOa6Qov (Wehrli
)rloi
ELT'
&0aQo(iEl'
TlOeVTa YO0v TO (ac)XXi6Evov
xeQta
XQr1laTiLrcaoacL.
avaXoavcTavT
rXiv TLOevaL.
19 T 4a Ibid. 2.24 f.: AiTdQxr1Tg Te Xvxaci oeAv6o. xcai ToTE 'AAXxil366ov, xadO
v T ep66
TYOV 'YjotvrqlJtTcWV (FHG iii. 521), 6L66VTo5
)cprot lnaci(Xl r
a06C
Tva
oixiacv fxIval, "xal ei O6YrlondTOrwv
tceydlXfv
CalrC XO)CQ(av
Oixo6oqOlTaL
jT
3 LQoCaV CtOL e66oVg
'Iv' :acUTCt OroNt(aQTa
xoloclitalrV,
ei5 ra rkJT0] TCOV
xaTUayXaWcTog av qv Xkacf3O." arok.XLgXS 6' &coQcv
tljTQaoXxop?vc)v EXye
JTQog5aoL'Tv, "JT6ocv EyC7 XQeLiav OVx EXo). xcai
xeTvacv &cq0CeyEyTo TaL iatc3a
(Kock ii. 512).
ouveXe;
6El
xOal
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o[
t&6' &QYVU QT'
45
EoTLeV1i TE roQcjQaC
;gTOV(3iov.
Eg TorgSTQcayPoio XQolCt obx
taSCQE(O6vTloa 6e xcal 'AQXEkdoVUTO3Maxeb6vog
xal EtQvk6XoU To0AaQltooaiov,
xcal >x6orca TOUKQavovov
b Ibid.
OUTO
2.74:
Qog6 TOv caITLTc(evov O6Tl CoxQdTov;
[6 'AQoiJTlJro;,
kact3dve,
Pdaac,"Eare
sc.]'
TLVO)VXcal ( TOV Xal OlV, o;iya
j3TIEtOVTov acTil
TaOLtiaC
ELX?E YQ
TOUig
JQITOVS
dboe rToadxt
IarT0rmg Ov laQyUQLov
"xal
Q
Ci
coxcGTq1g,
tC ,oir
cIat13vcov
"xaci
&Tr3E[eev'
oCITiOV
JTcQ'
fLJTE
Evog
7TQOo?
TTEXqG[aLTCa
v6niavV bCi cV
ao
reXk)v.
eriTaxr6;
rTaQ' caTOi'g
og 1T
ov
ox
XOLMV
OVO
O6
yEvojuvCOv
EV6OrO0.
'AiqjvotI,
?y7
'ArlvoaL(ov,
68' Ehi)TUiXi'6v
QOvYTov."
a&Qyv
c Ibid.
2.80:
E? 6Oi[k(ag catit
YCox dT'rg, "jr6Ov aol Toocaira;"
[Tc 'AQLOTiJTnTc,sc.] XQ'caTLioai?iVp
xca 6g, "60Ev 001 TCaOXiyaC."
cprloi
19 T 5 Ibid. 2.27:
'Hv 8' ixavog6 xCi TOWvax(orTVTOV
aWTOV rrt?EQOQdv.xai
Te
v6?va
o
?il Or TEirT??ei, tao06v
?LoEnoQardcto. xal kE?Y?V
Lvcov YfxlOTa TO [
xcal i]6boTa
ibr6loTac?olOov
qxtlaOta Oov U Qoo6?lo0ai'
0
jtcaQOv JoOTOV
aCLVC?V?LV'Xal ?aXictOTC 6?6)V
0Eov. TOVTO6'
vral
77yLCT
?6vog
oE?iVEVTO
racCa TCo xiycp6ojio0C)v
XaOtl3v, di XCavOdvvotLv ?aTvroUg S' ) v
oxcOlTTOVOLV?IalVOOvT?cg aci)T.
'AQlOTOOxvrlg K\v o'iog; (Nubes 412-17)'
?V?EjTa xcal
6) mS
6xai(we
CC jir
rj;g
teiY6kQq
c@j~
GO L dvOgjo
tEya~kqg e:ivyiruoci
ELZ0tl0 Gg oo4(Loag
Mge GxalwS
()g 08t6ai(tOv TaCQ''A0qvaioLt xatl Toi[ "ET loi 6dL?tg;.
?V?(TLV
TcO
TaialcTQOV
El Y
y?Q [VRi[oV Xcal (p)ovTL0'og, XCai TO
?v TfIYvChUr,XOT?E
TItXdIiv?iS oi0' aOTOb;
oiTE (3Ca6i(;cov,
OiUTeQLyW)VcXOEL XCav, iUT'&QL(Tcov ?ELtvi[t6Sg,
otvov T''djt)XE
xCal TO)Vfk)cov &voIrTO@v.
xd'6&ro(aoYCtg
'AEti(iPag
6' ?V TQIPCovL(Kock
i. 672)
tnaQrdyov aciov
(lOiv oUVcog
tokXX 6E? [aTaciOTa', fiX?l;
C)xQcaTEgCvb6QOv (3XkTLoT'6XiYov,
xal (a STQog [tSdg. xaCQTEQLx6 y' e?. J;60Ev v ooL XkXai[vCYEVOLTO;
V YEYETvrTt.
B. TOVUTTO xaxov T:OVoxVTOTO'6IoV XCT:'?m@?eQEt
A. oS'tog P?EVTOlJTE1Lv) OV'TCo O0rTOjTOT'ETX] xoXax?IoaT .
TO OtETQOATTXO6V
xCal e?yaX06(()Qo ?}Q[Uaiv?ExCal
OVi'co;
'AQLOTOxVlqg ?CYOv
(Nubes 362 ff.).
6' caiTov
TOOJTO
6OTt QEV0VEl T' ?V TaioLV 66oig,
XCal TOd)06a(k\)
3raQaCk3d?lgt;,
V
og xaxa jtoXk' dv?X?l, xa&v
l#v (JEl ovoTQoo0(tg.
xcvvJ8rlTzo
EVLOTE TAQO; ToUg xCalQoiSg CQ[to'TTO4t?vog xal ka[crdr \l[iMxeTO
xaoadxi?Q v TcOFIhdrovog
zCutoo(ic (174a) jrTa' 'Ayd0ova
paSbicov.
xaiTol
19 T 6a Seneca
De
ben.
1.8.1:
Socrati
cum multa
pro suis quisque
facultatibus
offerrent,Aeschines, pauper auditor: "Nihil,;' inquit, "dignum te, quod dare tibi
possim,
invenio
et hoc
uno modo
pauperem
esse me
sentio.
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Itaque dono
tibi,
46
Volume 4/No. 1/April 1985
CLASSICAL
ANTIQUITY
quod unum habeo, me ipsum.Hoc munus rogo, qualecumque est, boni consulas
cogitesque alios, cum multum tibi darent, plus sibi reliquisse." Cui Socrates.
"Quidni tu," inquit, "magnummunus mihi dederis, nisi forte teparvo aestimas?
Habebo itaque curae, ut temeliorem tibi reddam, quam accepi. "Vicit Aeschines
hoc munere Alcibiadis parem divitiis animum et omnem iuvenum opulentorum
munificentiam.
b D.L.
2.34.
19 T 7a Aristoph. Nub. 98: (Streps. to Pheid.)
OV1TOt i&aoxoUo',
aQyQUlov yV TiL 6160
...
b Ibid. 245: (Streps. to Soc.)
... t. .[LO
6' OVTLV'
av
ool XCaTaCiOCLVTOVU9Oeug.
[t'
3TQdtT1 CotOlcaCi
c Ibid. 876: (Soc.)
xaicTol 7
TaXkavTOV TOuT' E?aC0OVYtEQPf3oXg.
d Ibid. 1146: (Streps. to Soc.)
.. . TOOVL JTQTOV WkaE'
o.
X/O? yaQ JtLOaw4iUc?tLVTL TOY
86I6dxaXov.
19 T 8 Eupolis, fr. 352 Kock (=Olympiod.
in Plat. Phaedrum 65 Heind.):
woXQ TrqV, TOV JTTOXOV
&6oXOXqrV,
[I(oO)&6 xai TOyV
WV
6g TaXX(ta
?tE(PQOVTLXEV,
O6r66v E&xaTactqayELv EXoL TOlTOV xaxTrlTWXErV.
Cf. Procl. in Plat. Parm.
= 490 Kock.
III 656.16
Cous.
and Aristoph.,
fr. 506 Kassel-Austin
19 T 9a Aristoph. Nub. 179:
ex Tng JTkaXcioTQag OoitaTLov
b Eupolis,
fr. 361 Kock
(=Sch.
OqpEieXTo
Aristoph.
Nub.
96 and 179);
6E 1W0XQaXTlg TTIVE1JTI6E1LV
t5og TtV VQCtav, OLVOXOlYV{EXEsEpv.
ETYlOlX6@OQOv
&6?a6E[vog
19 T 10 Quintil.
necessarios
ferri,
cum
Inst. orat.
12.7.9: At
secundum
exiget,
et Socrati
conlatum
si res familiaris
amplius
omnium
aliquid ad usus
sibi gratiam re
sapientium
leges patietur
sit ad victum et Zenon Cleanthes
Chrysippus
mercedes a discipulis acceptaverint.
16: TiVI Vv yatQ ELroTioaoe
11 Xenoph.
'iTTov ?ofO 6ovkXruovTa
Apol.
T'iva &S av0Oee@Jov ?XeVe0QL)TEQOV, 65g jrt'
Tcac TOt oc6ataTo ErTOvuialg;
OfIEv6og OVT?E680QC OvuTE I(aOOv 6?xotCal;
19 T
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Socratics vs Sophists on Payment for Teaching
47
6e TLcqploo0ev aiLTov
Cvalc, TOV 7cvTCag ei6?vaCXOTL
aIT dVTL6L66vOtL,i6[t0g 7roXoVig; lROuV?lv E[tOi TL
E7y) fTXLOT'av EXOIl XQarta
6 1cp' Eivog .c[TTEIoCaO
6CoQE[oOaL; TO 6' ?A? Ev gtr6'
r
ftoi 6E
E'flYEYCg,
19 T 12 Ibid.
jroUo;g
17: Exeivou
XadQTaSgoq0e(tv;
6OoXoyeiv
19 T 13 Ibid. 26: re?Qgy:Tovv
OTLil
e6V6uvav aOyaC6v.
6e TOUg eoiL
6Olct
yovovg
ajQoLXa 6L6JaaxOv
19 T 14 Idem Mem.
1.2.5 ff.: akk' oiv OQuarTtXO6;Y o6 l6E a&kaOVLXO'gqi
T c a&Xk 6LOai . o ogiv
OUT' &aAMJEXO6v ou0'
06'
olrO
Tob6?oaE
TOWV
Wv
y ToSg ouvVOVTocag tOEl.
yCQ &CXov
E@aQolX)(QrlATOVgS
y
EltOuctcLV
EjaoUE, To;g 6' EacrTOv EjTL0VuouvTUag o01 ExjltaTTeTo XQgl[toaT. TOVITOu6'
?
6T
lVOR6[aLV ?kEvO?EQig
&aj;6XiEvog
Trg
lTCEk.?[iLoaL'
TolgI
ka&tc3avovTac
aM)TOLC
EacVTdv
arTEdXECl 6iLt TO &vayxcaov
o6[tlac;
(ltBo0v aVV6Qaro6lotTag
RLOO6. OavaCtCe 8' Ei TglS&QETrv
Lcval 6lacXyFc0al
otaQ'Jv [av] Xd(otLE TOVY
Xt al
VOidOI TO[(EYLC?TOV
EcayyEkkXXoEvoC a&QylQLOV TQaTTOTO
XEgQ60o eiLV
Xvo xak xayag
TO)
(
oL
ti'kov ayao?tv XTlqod[etvo,, aXXa
oiOOTO O[t 6 YEVOIEvoS
T I?YLTr a
E{OL.
6&
oxQaTnrl
eetQyETqlOCaVTl Ml] Trlv taYiCOTrlv )(XQLV
TOV
oVOVTOVv
6&
o'06evl
Oi6eV,
JTdoTOTETOOYUTOV
rTioTE1EJ
rn?lyylkaTLo
[Civ
ECauTC ToiU aJiUo6actaEvoVg &zeQ aOTO;6 ?6ox(tat?v
deg TOy jTCavTa(3iov EaUvT)
o
TE xcal a&kXl Xol Ugi yocL
aOoYC g
19 T
wpaveQog
15a
Ibid.
1.2.60:
oEoacaL.
6v,
wog
qv xcal 6Yr]LOTL'x6 xai (plAv0@Q6
C
xaci
o066vct
voVug XaC3ibv
EXELvog yQQ
oXXo/ig ?jrOvUlVA]Tag Xaci aoTOvS
Jt)TOTE [1(To06v Trgi ovvouo(Latg nelad'aTO, akk&a nrtaov acp06vcog ?'TrQX?l TOOV
ECaVTOU .
b Ibid. 1.1.10:
xcali EXYyE&iv dog TO xOkU, TOLg6e foVkXodvolg
Eriv acxovElv.
Cf. Dio 54.2-3 Bude, Liban. Decl. 2.1.4.
"Atiov 6' aoTiou xai C& Qog
(87 A 3; II 335.17-336.1):
t
TOv
ooq)tOlTrV 6teXX0q[U]
'AVTllq(VTXa
CacQakXlrlv. 6 YOQ 'AvTLItXv JTOTE
10Ot
caio
aQek oiaOL aQooeXOCbv Ty) 1ox0Q&TEl
pouvk6otvog TOVUgouVvoa(JLaag
) C[ V ()[t]YV TOMg
jTaQovTmov aCloWv XeSee
'2Q LxQatTegS, O/
T6Te'
a
6 EAOI
6oxCie
yiyvE(oOal'
XQ]VGal
E6alO[(ov?oT'?Qov
q(jkooo0ovvTLaog
19 T 16 Ibid. 1.6.1-5
ca
TdvaUvTia lg] (tlkXoooqi
o.okgrvxval.
-fg
o6' &v Eig
s yoiv ocog ;g
6o0hog n56
6eo't6rn6 6LaTc'rd)t?vog [teivSEte' oiLTr TE oJLT'rxal jroTL MviYEtg Tr
L EOV a[tj
t ob [Povov (aWvkov, XkkC TOctlTO 0QEoug TE
(awvkXoTaT, xaci LlUTov
xcal XE)(?Lpvog, &vUJt668TO6g TE xali aXiTcov 6CaTeX[g. xali B/Iv XQltaTd( ye o0
C Xal xrT4ogvovg
TE
(O)Qatv?E Xoal XEXTY1i[VOVg EkEVOEQLO)TeQOV
Xac.3[veLg,
ol
xal
xal TWV&XXWcviQYOV0 616a0xkXool Iog
ei
,.
6ilov JTOLET?l
oi'v 6oate
ECUUTcov
OUTic XUal 0U To'g ovvVOVTr ;
aTo6eLXVUovolv,
g
[La9OYTdr [tL[r]TOg
C
xal 6 xCXQatTrlg JTQO
v6[1
xaLxo6caL1oviag; 6L86doxaXkog ei[a.
6tcarioeLg,
TalrTa ?TU?E'
AoxEi;go101,
AvtlXv
'AVT,
(OTE reT}aElOtgcLOE [cUkov
anooave?v
Rq,nE o'kr Tva e Co1
av ?XEo0Oaalr ?fv
&
orEQ
}y)E 'E[O.
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gtf;v,
ov
CLASSICALANTIQUITY
48
Volume
4/No.
1985
1/April
IJTLox?(XE?tEOa TI Xa?jtr6v
,o0qGoatL TO1 4Wto` i(oV.
?JTIV &TxQyd6?o0a0
&vayxa&6v
kaC[3dvoivov &QyuQIov
kXdpcOtV, eotl
19 T
17 Ibid.
e
[t&r
Tt TO1; ~PV
JrTeQov
TOOTOgpEJ'&dv lio0O6v
i po:Xwoltat;
i
kactL3dVOVTLOVOX
avaxyxni 68Lt?ycxoY o J av
e JTOTE6 'AVTlKXOV
II 336.4-12):
HnkLv
(87 A3;
'
2wcoxQdT?ee El V Q
TO(I
liV
oE 6(xaov
2OXQat?e, g?7c
6OXEI & FtOL
XMLatog
TO1TO
O'eo
o06 OJTTOVV
[4OLxal
lYUVOJXE?IV
t??Ooxrv'
?
086'
68
acdog
o
JTCOO'TLOfV' 8OXe;ig
ojvovoviahc aCyUQLov tQaCTTri.xaiLTOL TO YE iLtATOV f TIV
1.6.11-14
6(XLakEy6O?vog T
OOOV &
VO[tIi?,
oo(lx6v
votz)c0,
8E/
yOVv
o0)evac
Ti
,oyvaQYgl6OV o CLtlOVs?val oV?vt av iL OTt
] aU.Xo Tl W&Vx?X'TTpoa voi
jtQotxac 6oLqg, akk' 01)' E?XaTTov TIg &alag Xafkbv.
qXkov &I] OTt ?E xalt TIv
o(VOV(LcaV ()OV TiV0og a&(Cv ELVal, xcal TacTqg av oOx E?aTTOv Tfrg &ctag
orv av E?lqg, OTL obx ?'aJaTag
?JTri
[v
&aylOLov
ExQgdTTOv. 8(xatog
o)x av, [t6?v60g yE atlaC ?EJoTc'1a(vog. 6 be O)XQUaT)tg
jTX?ov?ELa, oo4Xg 6?
oixiacv
JTI0g TaJTa ?lt?V' 'Q 'AVTI(XiIV, yJaQ' #ftiV VOtI?ETal Tr'V6'Oav xat TIV oFo(uav
6Oto/Lg ;?V xaX6v, 6a[to(og 8e alcoxQv 6IaTl?oaOM Evcal. Trv TE?yQ 6WQav ?av
TI;
Lgv
7tarX
ay@UQ(o'i
ov av
Tig, yv8
TO
POouXo!'vO,
TE x&yaO6v
xaXov
xac
jT6QVoV
aIov
jTooxaXkofoLV,
;?av &6
TOVTOV()lXoV o?aV1'T(O
jtOItalT,
TO)
[Wv
aLy/vQoLV
oaJCLVTcogTovg
?Qgao/rv ovTa,
oo(4(iav
T/iV
o()4gQOVa VO[IlO(?V'
6v
[aJ)?gs JrOevovg] yJToxaCko0Vov,6oTtg ;
pofUkO ?V(o M'cokoVvTag oo(iodLg
0
(
Tl
aV
av yv? ?(vd
oxTv
6ovrt 6L6&d
E)] dCyaCov (()iV xJTOLiLTCa, TOVJTOV
a TO)xaWo
jtoXLT jTooXEI,
TaVTa JTOIIV. ??yo (' OVv xai
VO[l:o?tV,
x?yaco0
xv
XVVl
'tib'
aTog,
QV0
do 'AVTI4X)V, ()ojT?Q
dyae006
vLO f6ETat.
.dXog
T;tg ]
?av
xai
OUTO) xacl
T:L ickov
i(oiacti
?Xo
((Xkoig &yacOoig,
a&ya96v,
Tl
o TVVLTj1tL jTCaQ')WV vvfyaO(a
xal akolg
66iaoxco,
do(q)XfiEo?ocla Tl aTO'o'g
xaM To;g OqacVQOVg;TODV JTraXkal oJ4XV &V6Q(gV, o0g EXEIVOL
tAg d&rjv'
v
?Cv li[Xiotg
oi;g q(|koig
ygQdpaVTEg, dVE?klTT(OV xol\T o
X
TL
xaL
av
xai
yca
6bL'QXO[aiCL,
6gO(0)?v 7ya06v EXkEy6?[taO'
VOt(liopEv XEg6o,.
?dv XkkXolg ()Lkoi yLyv)tE0c9a.
XaTCkXijov
?E TI xa CL QooG6YOE?lV,ol6' OTI xai
otL [LWV,
E?iLv
ot
xal ?RaQX?EClav
aCdv oV ejF dvv
(og
(i.e., Critobulus)
yiyvWCoxE?g
LutxQ jtOQLgoavT?gxaTaxkJio?iEv
av &cpOovcia TIv ?;nV 6(atiaV.
19 T 18 Idem Oec.
2.8:
(Soc.)
xaci
&o
19 T 19 Plato Apol.
19d8 ff.: . .. o06E 7' E? Tlvog XY]XOCaT?
d)gyWo jati6?ME61v
TOUTO
XQL
EjRXELQ) dVOQVj XaToUg
taQCoTTO[aC,(O06
)(CaTCT
aX)q0?g.
19 T 20 Ibid. 23b7-cl:
19 T
21
kaXL[VWV
Ibid.
t?v TE?Vla [VQla ELti
31b5-c3:
TCaV'Ta
xa
jratC?X?Ek?VO[]V,
i&d
,TIV
TOV 0oov XaTQELCav.
Etl f'EV TI &Ro TOVT0OV XJTX(avov xacl
ELXo
v TV(X
XV
k6yov'
vv
&V
O
6TeQ?
ito6YV
&
xai
OTI ol xaTr]yoQOL TCkta
k
c&1TOL
CavTa
CvaCLoXVVTwojgoUTcO xaLTYyoQoOvTEg TOUTO
7E oiX olo0 TE??EVOVTO
JaTaCoQ6CXiEVOLdtaQTUvQa,
Wdg Et(0
JTCCava0CLa7XVTJqoaLt
JTOT:TivCLfl ?jgaTQCd[tqvflt
QTvQCa0)g XtkqNflky
TO[v
JO6V fl ]Tro. lXCaVOVydQ, OLLaL, E?y
o, ThV JT?viaV.
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19 T
jrCOJTOTE
22 Ibid. 33a5-b3:
o6Evtl
Rv
Eqp06vroat, o06& Xqlt)(ala
aot4dvowv 6tlatyo[alt,
&ckk' 6ooW(o; xcai JTk^oviLOxal JTVqtTLJTaCQEX)(
E}[aVTOV
V
aXOlUELV a)v
EQ@ICtV, Xat ?alV TL5[3OVXlqTta &ajOXQLVa6tE[VO;
XYO).
19 T 23a
Ibid.
b Ibid. 38b4:
19 T 24
37c4:
ioco
Idem La.
ov yatQ oTilFiot
Xriuta oT
6w'av 6bvct(atlv ?XTE?oui
c
6liv
186c2-8
(Soc.):
60Ev eXTE-Loo) [sc., a fine].
rtOV (Iv&vaQyvQtov.
c&kWaTOLT;AV (JooPLTULg ovx
EX(O
TClkEEV
. . .
iiO0o?I;
. . . iLo6E O
19 T 25 Idem Resp. 338b5-7
cp ;g XdQLV
(Soc. to Thrasym.):
JOYOV
6&
EJalvELv
IE6qfl' EXTIV(O y?gQ 6rOTV
6VvaCtcl
ctU[cal.
Xflrq[ATa yUQ o)x EXO).
EXTlVEiv,
19 T 26 P. Hibeh
182 (first half 3 cent. A.D.:
E.G.
Turner,
"Life and Apoph
thegms of Socrates," The Hibeh Papyri II [London 1955] 26-40) seems to
contain (cols IV-VIII) Socrates' thoughts on the question of whether taking
cTdV?a ii njtor6vog;
allow him X'Ekv0eo0g flv
6LOiTcrOca,. Unfortu
cannot
be
remarks
reconstructed.
the
of
nature
Socrates'
They
nately,
precise
than to the precise issue of
seem to go rather to the nature and uses of wealth
money
payment
would
for teaching.
See
the edition
and commentary
in I. Gallo,
Frammenti
Biografici da Papiri. II: La biografia deifilosofi (Roma 1980) 186-90, 205-11.
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