Far rather at these, I believe, do they look than at those costly processions and sacrifices which are offered, it well may be, by individual and state, year in, year out, though they may have offended greatly against the gods, or as greatly against their neighbors. But the gods are not to be won by bribes, and so they despise all these things, as Ammon and the holy prophet say. Certainly it would seem that justice and wisdom are held in especial honor both by the gods and by men of intelligence; and wise and just are they alone who know what acts and words to use towards gods and men. But I should like now to hear what may be your opinion on the subject.

Why, Socrates, it in no wise differs from yours and the god’s; for indeed it would not be fitting for me to record my vote against the god.

And you remember you professed to be in great perplexity lest you should pray unawares for evil, while supposing it to be good?

I do.

You see, then, how unsafe it is for you to approach the god with your prayers, for it may chance that when he hears your irreverent speech he will reject your sacrifice altogether, and you may perhaps be accorded some other bad thing as well. In my opinion, therefore, it is best to hold your peace: for I expect you will not consent to use the Spartan’s prayer, you have such a romantic spirit—to give it the fairest of folly’s names. Cf. Plat. Alc. 2.140c. It is necessary, therefore, to bide one’s time until one can learn how one should behave towards gods and men.

Well, when will that time arrive, Socrates, and who is to be my instructor? For I feel I should very much like to see who the man is,

It is he who is concerned about you. But I think, as Homer relates how Athena removed the mist from the eyes of Diomede,That be might well discern both god and man,Hom. Il. 5.127. so you too must first have the mist removed which now enwraps your soul, and then you will be ready to receive the means whereby you will discern both evil and good. For at present I do not think you could do so.

Let him remove the mist or whatever else he likes to call it: for I am prepared to obey every one of his commands, without shirking, whoever the man may be, so long as I am to be the better for them.

I tell you, he on his part is prodigiously anxious to help you.

Then I think it best to defer the sacrifice also till the time comes.

And you are quite right: for that is safer than running so serious a risk.

But how say you, Socrates? Look now, I will crown you with this garland, as I consider you have given me such good advice; and to the gods we shall offer both garlands and all the other customary things when I see that day has come. And come it will ere long, if they are willing.

Well, I accept this gift; and anything else besides, that you may give me, I shall be only too happy to accept. The Greek here is literally—I should gladly see myself to have accepted—which seems very unplatonic. And as Euripides has made Creon say when he sees Teiresias wearing his wreaths, and hears that he has obtained them, on account of his art, as first-fruits of the spoils of war: As omen good I take thy victor’s wreaths;For in the waves we labour, as you know,—Eur. Phoen. 858-9 The blind prophet Teiresias has been crowned by the Athenians for the aid he has given them in a successful war. Eteocles, the young king of Thebes, has left the city in charge of his uncle Creon while he is fighting his brother Polynices for the possession of the throne. so do I take this opinion of yours as a good omen. For I consider I am no less wave-tossed than Creon, and would like to come off victorious over your lovers.