(38) Lit. "Yes, upon my word, Socrates, all these cases look very like
(would seem to point to) the gods."
Soc. And in your opinion, Hippias, is the legislation of the gods just and righteous, or the reverse of what is just and righteous?
Hipp. Not the reverse of what is just and righteous, Socrates, God forbid! for scarcely could any other legislate aright, of not God himself.
Soc. It would seem then, Hippias, the gods themselves are well pleased that "the lawful" and "the just" should be synonymous? (39)
(39) Or, "it is well pleasing also to the gods that what is lawful is
just and what is just is lawful."
By such language and by such conduct, through example and precept alike, he helped to make those who approached him more upright and more just.
V
And now I propose to show in what way he made those who were with him more vigorous in action. (1) In the first place, as befitted one whose creed was that a basis of self-command is indispensable to any noble performance, he manifested himself to his companions as one who had pre-eminently disciplined himself; (2) and in the next place by conversation and discussion he encouraged them to a like self-restraint beyond all others. (3) Thus it was that he continued ever mindful himself, and was continually reminding all whom he encountered, of matters conducive to virtue; as the following discussion with Euthydemus, which has come to my knowledge, (4) will serve to illustrate—the topic of the discussion being self-command.
(1) Lit. "more practical," i.e. more energetic and effective.
(2) "If any one might claim to be a prince of ascetics, it was
Socrates; such was the ineffaceable impression left on the minds
of his associates."
(3) Or, "he stimulated in these same companions a spirit of self-
restraint beyond all else."
(4) Or, "which I can vouch for."
Tell me, Euthydemus (he began), do you believe freedom to be a noble and magnificent acquisition, whether for a man or for a state?