necessity as easily as possible. And at the same time bursting into tears, and turning himself away, he departed. But Socrates looking after him, And thou too (says he) firewell; and we shall take care to act as you advise. And at the same time turning to us, How courteous (says he) is the baliaviour of that man! Daring the whole time of my abode here, he has visited and often conversed with me, and proved himself to be the best of men; and now how generously he weeps on my account! But let us obey him, Crito, and let some one bring the poíson, if it is bruised; but if not, let the man where business it is bruise it himself. But Socrues (says Crito) I think that the sun still bags over the mountains, and is not yet set. And at the same time I have known others who have drunk the poison very late, after it was announced to them; who have supped, and drunk abundantly; and who have ened the objects of their love. Therefore, do not be in such haste, for there is yet time enagh. Upon this Socrates replied, Such en, Crito, act with great propriety in the Banner you have described (for they think derive some advantage by so doing), and I also with great propriety shall not act in this manner. For I do not think I shall gain any thing by drinking it later, except becoming ridiculous to myself through desiring to ire, and being sparing of life when nothing fit any longer remains. Go, then (says he) be persuaded, and comply with my request. "Then Crito, hearing this, gave the sign the boy that stood near him. And the boy departing, and having staid for some the, came, bringing with him the person t was to administer the poison, and who brought it properly prepared in a cup. But Socrates, beholding the man-It is well, my fend (says he); but what is proper to do in it? for you are knowing in these affairs. You have nothing else to do (says he) but Then you have drunk it to walk about, till a Daviness takes place in your legs; and afterwards lie down: this is the manner in which should act. And at the same time he exled the cap to Socrates. But Socrates reoved it from him, and indeed, Echecrates, with eat cheerfulness; neither trembling, nor sufCogany alteration for the worse in his colour r countenance: but, as he was accustomed to do, beholding the man with a bull-like as eet, What say you (says he) respecting this Fation? Is it lawful to make a libation of it, or not? We only bruise (says he), Socrates, much as we think sufficient for the purI understand you, (says he): but it is Certainly both lawful and proper to pray to gods, that my departure from hence thiher may be attended with prosperous forne; which I entreat them to grant may be the case. And at the same time ending his course, he drank the poison with exceed iz facility and alacrity. And thus far, in, the greater part of us were tolerably weil able to retrain from weeping: but when we saw him drinking, and that he had drunk it, we could no longer restrain our tears. But from me, inded, notwithstanding the violence which I employed in checking them, they flowed abundantly; so that, covering myself with my mantle, I deplored my misfortune. I did not indeed weep for him, but for my own fortune; considering what an associate I should be deprived of. But Crito, who was not able to restrain his tears, was compelled to rise before me. And Apollodorus, who during the whole time prior to this had not ceased from weeping, then wept aloud with great bitterness; so that he infected all who were present, except Socrates. But Socrates, upon seeing this, exclaimedWhat are you doing, excellent men? For, indeed, I principally sent away the women, lest they should produce a disturbance of this kind. For I have heard that it is proper to die joyfully, and with propitious omens. Be quiet, therefore, and summon fortitude to your assistance. When we heard this we blushed, and restrained our tears. But he, when he found during his walking that his legs felt heavy, and had told us so, laid him-, self down in a supine position. For the man had ordered him so to do. And at the same time he who gave him the poison, touching him at intervals, considered his feet and legs, and, after he had vehemently pressed his foot, he asked him if he felt it. But Socrates answered he did not. And af ter this he again pressed his thighs: and thus ascending with his hand, he stewed us that he was cold and stiff. And Socrates also touched himself, and said, that when the poison reached his heart, he should then leave us. But now his lower belly was almost cold; when uncovering himself (for he was covered) he said (which were his last words), Crito, we owe a cock to Ascula pius. Discharge this debt, therefore, for me, and do not neglect it. It shall be done (says Crito); but consider whether you have any other commands. To this enquiry of Crito he made no reply; but shortly after moved himself, and the man covered him. And Socrates fixed his eyes; which when Crito perceived, he closed his mouth and eyes. This, Echecrates, was the end of our associate; a man, as it appears to me, the best of those whom we were acquainted with at that time, and, besides this, the most prudent and just." Fidelity is the first requisite of a translator. For the purpose of estimating the merit of Mr. Taylor's performance, in this respect, we have formed a close comparison of the translation of the Phado with the original; which dialogue we have selected, not from any knowledge that the version of it is executed with a greater or less degree of accuracy than that of the rest, but because it is one of the most popular and interesting of Pla to's works. The result of this examination we shall here lay before our readers. P. 255. “And, indeed, in the former part of my life, I considered that this dream persuaded and exhorted me respecting what I should do, in the same manner as those in the races are exhorted; for, by persuading me to exercise music, it signified that I should labour in philosophy, which is the greatest music." The original of this passage stands thus: Και εγω εν γε τῷ προσθεν χρονῳ, ὅπερ επρατίον, τουτο ὑπελαμβανον αυτό μοι παρακελεύεσθαι τε και ETIXEXEVEIV, ώσπερ δι τοις θεουσι διακελευομένοι" και εμοί δυτω το ενύπνιον, ὅπερ επρατ τον, τούτο επικελεύειν, μουσικήν ποιειν, ὡς φιλοσοφίας μεν ουσίες μεγιστής μου. δε τουτο πράττοντος. Phæd. σίκης, εμού 164. ed. Forst. A literal translation of these lines is the following, by which it will appear how far, in this instance, Mr. Taylor has deviated from accuracy. "And formerly, indeed, I suppose that it persuaded and exhorted me to persevere in that in which I was already engaged, like the spectators, who give continued exhortations to those who are engaged in the race; that thus the vision prompted me to that in which I was already employed, the exercise of music, philosophy being the chief music, and my exertions being already engaged in it." The reader need not be reminded of the extensive sense in which the word music was employed by the ancient Greeks. P. 262. "For such a one will by no means think that he shall be better taken care of when he becomes free." In the original, "for he will not think that he shall be able to take better care of himself," &c. P. 263. "But let us first consider what that is which it appears to me Crito some time since was desirous of saying :" more accurately, " which Crito appears to me to have been for some time desirous of saying." Ibid. "For he says, that those who dis pute become too much heated, and that nothing of this kind ought to be intr duced with the poison, since those who d not observe this caution are sometime obliged to drink the poison twice or thrice. δειν δε ουδέν τοιουτον προσφέρειν τῷ φαλ such a state of body to the poison.” maxw. That it is not right to bring 66 P. 264. Not actively, "have concealed from others," but, have not been observed by others." 269.For all wars arise through the possession of wealth;" properly," on for the purpose of acquiring it. account of the possession of wealth," or 271. For if they are on all sides ere mies to the body,"-" for if they are in every respect," "&c. 273. Such virtue does not merit to be called even a shadowy descriptionμη σκιαγραφία τις η ἡ τοιαύτη αρετή, Consider whether such virtue be not merely a shadowy outline." az is understood. Bos, Ellips. Græc. 281. ertions will be properly directed, and whether I shall accomplish any thing when I arrive thither, I shall clearly know, very shortly, if divinity pleases, as it ap pears to me." This sentence is translated with singular inaccuracy. The original is, & de opws wouTuμnny, xaι тi nuoguo,. ει δε ορθώς προνθυμήθην, και τι ηνυσαμένη εκείσε έλθόντες το σαφές εισόμεθα, των Θεός εθελή, ολιγον ύστερον, ὡς ἔμοι 187. But whether my exertions have been properly directed, and whether I have know very shortly, when I arrive th accomplished any thing, I shall clearly ther, if divinity pleases, as it appears to P. 276. "But whether or not my er me." P. 280. δοκεί. be such a thing as falling asleep, without "But just as if there should recurring to a vigilant state, generated from a sleepy condition, you know that all things would at length exhibit the delusions of Endymion, and would nowhere present themselves to the view, because every thing else would suffer the same as happened to him,viz.would belaid asleep. Ange Tov Ludupiava amodel Cere. would make the sleep of Endymion appear but a trifle." P. 235. Must we not therefore confess, that when any one, on beholding some particular thing, understands that he wishes this which I now perceive to be such as something else is ; but that it is deficient, and falls short of its perfection?" -This sentence is totally inaccurate. Οὐκοῦν ὁμολογοῦμεν, όταν τις τι ιδών, Επίσηση ότι βούλεται μεν, τοῦτο ὁ νυν εγώ όρω, είναι διον αλλο τι των οντων, εθεί δε, κ. το λο Must we not therefore confess, when any one observing an Object, perceives that it wishes (for instance, the visible object now present to my eyes) to become such as something e'se; namely, some one of the real essences, but falls short, &c." Plato is here speaking of the appetency of sensible objects to their archetypes, or ideas, with. but a power of attaining the same perfection of being. Ibid. "It is necessary, therefore, that we must previously have known equal itad before that time, in which, from first secing equal things, we understood that we desired all these to be such as equal if, but that they had a defective subsistence." Similarly inaccurate. It is necessary, therefore, that we must have had a knowledge of equality itself before that time, when first seeing equal objects, we perceived that all these things have an appetency to be such as the equal, but possess an inferior subsistence." P. 287.But when did our souls receive this science? for they did not receive them from those from whom we are born men." ou yag on ap' ou yeyouauer and puro. plainly, not since the period 66 when we were born men." P. 288. "But you and Simmias appear to me still more earnestly to discuss this assertion in a very pleasant manner, &c. δοκείς συ τε και Σιμμίας ήδέως αν και τούτον διαπραγματευσασθαι τον λόγον επί μάλλον You and Simmias appear to me to be desirous of discussing this reasoning more closely." P. 289. But from whence," says he, "O Socrates, can a man acquire 313 skill in such enchantment?" "Where, O Socrates, shall we find a skilful enchanter of this nature?" P. 291. "To which species therefore of things, formerly and now spoken of, does the soul appear to you to be more similar and allied? xa ex twv węooter, xx6 εκ των νυν λεγομένων. Both from the are guments before, and those which are now alleged." P. 299. "For it cannot, in any respect, be possible that the lyre should subsist when the chords are burst, and the chords themselves are of a mortal nature; but the harmony which is connate and allied to that which is divine and immortal, will become extinct, and perish, prior to the mortal nature itself. ουδεμία γαρ μηχανη αν είη, την μεν λύξαν ότι είναι, διερρωγυίων των χορδων, και τας χορδας, θνητοειδείς ούσας την δε άρμονιαν απολωλεναι, την του θείου TE και αθάνατον όμοφυή τε και ξυγο yen, poTegaV TOU JUNTOU ATTоroμern. 230. For it is impossible that the lyre, and the chords, which are of a mortal nature, should still continue to subsist, though the chords are broken; but that the harmony, which is connatural, and of kindred birth to that which is divine and immortal, should perish before the mortal part.” P. 302. "But no one should say, that this death and dissolution of the body, which also introduces destruction to the soul, can be known." This sentence should have been connected with the preceding, and have proceeded thus: "and should say, that no one can distinguish that death and dissolution of the body, which brings destruction to the soul." The philosopher is speaking of a possible hypothesis respecting the nature of the soul, which should suppose it to transmigrate from one body to another, surviving their successive dissolutions; but at last to expire with some one of the differe it frames with which it is connected, though that death of the body which communicates destruction to the soul, cannot be distinguished from others. 66 P. 804. As in the river Euripus." We know not why the Euripus is denominated a river. It would be as proper to speak of the river Hellespont. In p. 315 occurs a singular inaccuracy, from which Mr. Taylor would ap pear, in that passage, to have translated from the Latin version, without consult ing the Greck original. The Greek is unambiguously Sorg hou; the Latin ambiguously, cursum secundum, which Mr. Taylor has rendered "a prosperous voyage." The word as, standing alone, sometimes appears to have the significa tion of a prosperous voyage, as in Thucydides, III. 3. ; but from the connection of the present passage, devtapos whes is evidently a second voyage. P. 320. "For then, my friend, we spoke concerning things which possess contraries, calling the contraries by the appellation of the things in which they reside; but now we speak of things which receive their denomination from the contraries residing in them. TOTE μεν γαρ, ωφιλές περί των εχοντων τα εναντία ελεγομεν, επονομάζοντες αυτά τη εκείνων επωνυμία νυν δε περι εκείνων αυτών, ὧν ενόντων έχει την επωνυμίαν τα ovapia Coμeva. For then, my friend, we were speaking concerning those things which possess contraries, calling them by the name of those essences; but now respecting those essences themselves. from the residence of which in them, the things denominated possess their title." This passage will be intelligible only to those who recollect the Platonic doctrine of ideas. P. 329. "The dregs of this pure earth."-"The dregs of this pure ather." Such are some of the inaccuracies of this translation of the Phædo, which we presume may be considered as a fair specimen of the work. These it was our duty to point out, though the office was far from being agreeable. We mean not to call in question Mr. Taylor's knowledge of Greek, or his merit as a scholar; we are convinced that a great fund of Greek words is imprinted on his memory, that he has read and transcribed much Greek, and that he is a most industrious student. But he has, in this instance, undertaken a long and difficult work, which he has perhaps executed amidst inconveniencies, and with too much haste. It is not therefore surprising, that inaccuracies and imperfections should occur. We are also sorry that the suspicion excited in our mind, by the frequent expressions of contempt which he applies to verbal criticism, should be confirmed by the experiment; and that he should appear, notwithstanding considerable knowledge and talents, to have adopted a hasty and inaccurate method of reading, incident to those, the foundations of whose knowledge are not deeply laid in grammatical learning, and which exposes them to continual mistake, even in passages the most easy and obvious. On this subject we will avail ourselves of the words of Valckenaer: "Ad ea nemini patet aditus, nisi qui prima linguæ Græcæ rudimentapuer tenaci memoria combiberit, adeo ut nullo tempore ea sibi elabi patiatur. Hæc qui puer neglexerit, aut adolescen tior, vir factus in scriptoribus Græcis legendis versatissimus ubique locorum hæret, sæpe pedem offendit ad minimos scrupulos, et in parvis graviter labitur. Si desideramus nucleum, cortex frangendus est, et cum aliqua amaritudine perrumpendus. Studium linguarum in uni versum in ipsis primordiis, triste est et ingratum, sed, primis difficultatibus improbo et ardore nobili perruptis, postea, ubi sanctissima antiquitatis monumenta versare licet, cumulatissime beamur." Valckenaër obss. ad origg. Græc. p. 27. After having made these observations, it would be injustice not to add, that the general train of Plato's doctrines and reasonings is fairly represented in Mr. Taylor's translation: and that it is only in the occasional occurrence of an un fortunate sentence, that the gross inaccu racies which we have remarked, occur; and which, where the passage is of any importance, may generally be detected, by being unintelligible. We may therefore justly recommend his work as, on the whole, a safe book of reference for the English reader. The duty of a translator, next in importance to that of fidelity to his original, is attention to a certain degree of precision and elegance in the use of the language into which he translates. The difference in the structure and idioms of languages renders a literal, and at the same time elegant translation from one into the other, a circumstance totally im possible. The vocabulary of no language possesses words answerable to the whole compass of ideas: every tongue has there fore terms peculiar to itself, which cannot be expressed, except by periphrases, in any other; the acceptation of words is limited by custom, and the structure and arrangement of sentences and pe riods is dependent on the principles of the language, and, in some degree, ca an attention to the harmony of its sounds. As the translator labours for the use of those whose language he employs, it is an error not to bestow as much attention on the elegance and ease of that language, as faithfulness to the spirit of his author will admit; at the same time, we readily acknowledge that it is a greater error to sacrifice to a scrupulous solicitude for elegance, the meaning and manner of the original, of which it is the object of the version to present an image. Of the latter of these faults we wholly acquit Mr. Taylor; from the former of them he does not, in our opinion, stand entirely exempt. In this respect, the versions of Mr. Sydenhani appear to us to be far preferable to those of the present translator; and, as they form a part of these volumes, we shall transcribe a passage from the translation of the second Alcibiades, for the purpose of comparison. "Soc. Did not then the poet, whom I cited in the beginning of this argument, know somewhat more than we do, in supplicating Jupiter to avert from us what is evil, even though we prayed for it? "ALC. Indeed I think so. "Soc. The Lacedæmonians, therefore, O Alcibiades! admiring and imitating this of the poet, or whether they had of themselves considered the subject in the same manner as he did, every one of them in private, and all of them in public, make a prayer similar to his; for they beseech the gods to grant them anch good things as, at the same time, are beautiful; and nothing more were they ever heard to pray for. Accordingly, no people have hitherto been more prosperous than they: and if it has happened to them not to prosper in all things, it was not because they prayed amiss, but because the gods, I presume, have it in their choice, either to grant a man that for which he prays, or to send him the reverse. I have a mind to relate to you somewhat else on this subject, what I cace heard from certain elderly men-that, in the differences between the Athenians and the Lacedæmonians, it so fell out, that whenever they came to a battle, whether by land By by sea, our city was always unsuccessful, and was never able to get one victory :-that the Athenians therefore, uneasy at these miscarriages, and at a loss for some contrivance to put an end to their pressing evils, held a council, and came to this conclusion,-that their best way would be to send to Ammon, and consult him what they should do; and, at the same time, to ask him this question farther-on what account the gods always give Victory to the Spartans, their enemies, rather that to them; though of all the Grecians, we, said they, bring them the greatest number of sacrifices, and those the fairest in their kinds; and though we, beyond all other peopic, have decorated their temples with the pre sents that are hung up in them, and, in honour of the gods, have made yearly processions, the most solemn, and the most costly, and have paid them a greater tribute in money than all the rest of the Grecians put together; whilst the Lacedæmonians, they said, never regard any of these things; but, on the contrary, worship the gods in so slighting a manner, as to make their sacrifices commonly of beasts full of blemishes; and, in all other instances, fall far short of us, said they, in ho. nouring the gods; at the same time, that the riches they are masters of are not less than ours. When the ambassadors had thus they should do to find an end of their present spoken, and had inquired of the oracle what misfortunes, the prophet made no other answer than this; (for without doubt the god did not permit him): sending for the Athenian ambassadors, he spake to them these words: Thus saith Aminon; he saith, that he prefers the pious addresses of the Lacedæinonians to all the sacrifices of the Grecians. These words, and no more, spake the prophet. Now it seems to me that, by pious adtheirs; and it is indeed much more excellent dresses, the god means only that prayer of than the prayers of any other people. For the rest of the Grecians, when they have either led up to the altar oxen with their horns gilded, or brought rich offerings and presents to hang up in the temples, pray for whatever they happen to desire, whether it le really good or evil. The gods therefore, when they hear their impious addresses, ac cept not of their costly processions, sacrifices, and presents; so that much caution and subject; what is fit to be spoken to the gods, consideration seem to me requisite on this and what is not. You will also find in Ho mer sentiments similar to those I have been expressing; for he tells us that the Trojans, In honour of the blest immortals, slew king, And 'gainst the Trojan people, who withheld Helen, unjustly, from her wedded lord. "It was of no advantage therefore, it seems, to them to sacrifice, or to offer presents, to the gods whom they had made their enemies. For the divine nature, I presume, is not of such a kind as to be seduced by presents, like those whose trade it is to make the most of their money, and who care not by what means they are enriched. Besides, we plead very foolishly, in our expostulations with the |