B) Translate into Greek, rendering the expressions marked in red with the words from the list given. Sprinkle your translation with other particles, e.g. marking the change of speaker with ἀλλά


ἀλλ ἀλλά  ἀλλά  ἄρα  γάρ  γάρ  γου̂ν δέ  μέν  οὐ δη̂τα  οὖν  οὗπερ

SOCRATESFor they say that the opposite[1] happened to Anaxagoras[2] than to you;

for {though much money was left[3] him,} he neglected it and lost it all, so senseless was his wisdom. [4]  

And they tell similar tales about others among the ancients.

So, firstly,  you seem to me to adduce[5] this as a fine testimony[6] of the wisdom of the men of today

as compared with[7] the earlier men. 

Many people agree with[8] me that the wise man must be wise for himself especially.

Now then, secondly, the test[9] of this is, who makes the most money. Well, so much for that.[10]

But tell me this: at which of the cities that you go to did you make the most money?

Or is it clear[11] that at Lacedaemon, where you have arrived most frequently[12]?

SOPHIST−No, by Zeus, it was not, Socrates.

SOCRATES−How do you mean?  //Not the most?? but the least?

SOPHIST­­ − //I never made// anything at all.[13]

SOCRATES−You tell a marvel and something admirable. 

And say now: is not[14] your wisdom such as to make those who are in contact with it and learn it,

better men in respect to virtue?

SOPHIST­­ −Yes, much //better//, Socrates.

SOCRATES−But you were able to make the sons of the Inycenes[15] better,

and had no power[16] to improve the sons of the Spartans?

SOPHIST­­ −Far from that.

SOCRATES−Well, then, the Siceliotes desire to become better, and the Lacedaemonians do not?

SOPHIST­­ −Absolutely //the opposite//,[17] Socrates, the Lacedaemonians also desire it.

SOCRATES−Then it was for lack[18] of money that they avoided interaction[19] with you?

SOPHIST­­ −Certainly not, since they have plenty of money.

SOCRATES−What, then, could be the reason, that {when they desired it and had money},

and {you had power to confer upon them the greatest benefits}, they did not send you away “full of”  money?

But I see; perhaps the Lacedaemonians might educate their own children better than you?

Shall we state it so, and do you agree?

SOPHIST­­ − Not in the least.[20]

SOCRATES−Then were you not able to persuade the young men at Lacedaemon that they would make more progress[21]

 towards virtue by associating with you than with their own people,

or were you powerless to persuade their fathers that they ought rather to hand them over[22] to you

than to care for them themselves, if they are at all concerned[23] for their sons?

For surely they did not begrudge[24] it to their children to become as good as possible.

SOPHIST­­ − I do not think they begrudged it.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

But it is not the inherited usage[25] of the Lacedaemonians to change their laws or

to educate their children differently from what is customary... It is not lawful for them to give them a foreign education;

for you may be sure that if anybody had ever received money there in payment for[26] education,

I should have received by far the most;

they certainly  enjoy hearing me and they applaud me; but, as I say, it is not the law.

[1]  τὸ ἐναντίον

[2]   ̓Αναξαγόρας, ου     

[3]   καταλείπω

[4]  ἀνόητα σοφίζομαι

[5]  ἀποφαίνω

[6]  τεκμήριον, ου, τό

[7]  πρὸς + acc

[8]  συνδοκεῖ

[9]  ὅρος, ους, τό

[10]  ἱκανω̂ς ἐχέτω

[11]  δη̂λον ὅτι

[12]  πλειστάκις

[13]  τὸ παράπαν

[14]  Introduce the question with πότερον even though it is a direct question

[15]  οἱ  ̓Ινυκίνων

[16]  ἀδυνατέω >

[17] πάντως γέ που

[18]  ἐνδεία, ας,

[19]  ὁμιλία, ας,

[20]  οὐδ' ὁπωστιου̂ν

[21]  πλέον ἐπιδίδωμι

[22]  παραδίδωμι

[23]  κήδομαι

[24] φθονέω >

[25] τὸ νόμιμον

[26] ἐπὶ + dative