Coin and money

Use in the book

The initial complaint concerns paying a sophist to make Theages wise, but Demodocus says money worries him less than the danger of the intended undertaking (121d–122a). Socrates later recommends association with an established citizen as both free and socially reputable (127a). The son's preference for Socrates does not arise from a price comparison, however: Socrates' company itself would suffice.

Before offering resources, Demodocus calls the prospect a hermaion, a lucky find or “godsend”, and says Socrates would do him a favor. He is ashamed even to say how intensely he wants it (127b). His relief depends on the willingness of both son and associate. These expressions make the exchange a personal appeal grounded in parental fear and gratitude, not simply an offer to purchase instruction.

Demodocus offers himself and what is his as fully at Socrates' disposal as possible (127c–d2). The offer dramatizes his earnestness and willingness to support the relationship. It does not specify a sum, an agreed fee, a transfer of ownership or terms Socrates accepts. Translating the personal idiom as a signed bargain would be misleading.

The sophists provide the sharpest contrast. They persuade the wellborn and wealthy to abandon free associations, pay considerable money and feel grateful besides (128a). The sentence's admiration can have an ironic edge: the ability to persuade is itself striking. But the fact of payment neither proves the education fraudulent nor shows it effective. No fee is quoted numerically, and the dialogue does not evaluate each sophist's teaching.

Socrates ultimately declines to guarantee the benefit desired. The sign can forbid association, and even permitted association may not help. The educational result is therefore not represented as something he controls and sells. This is a conclusion about the arrangement portrayed here, not a general historical claim about every source on Socratic economics.

Places to read

1. 121dχρήματα τελέσαι τινὶ τῶν σοφιστῶν — The boy wants payment to one of the sophists
2. 127aπροῖκα συνέσται — The proposed statesman will associate for nothing
3. 127c–d2καὶ ἐμὲ καὶ τὰ ἐμὰ — Demodocus offers himself and his resources
4. 128aἀργύριον πάνυ πολὺ μισθόν — The paid association involves a substantial fee
5. 128aχάριν πρὸς τούτοις εἰδέναι — Gratitude is added to payment

Translation in this edition

The translation preserves the contrasts between “pay money”, “for nothing”, “fee” and “grateful”. The apparatus at 128a records competing editorial treatments of argyrion and polu; the companion follows the printed wording and does not infer an exact price.

Fee — μισθός (misthos)

μισθός (misthos)

Fee. Payment for the paid educational company, distinguished from free association with fellow citizens. Attested: μισθόν (128a). Money fees gratitude and the offer of resources.

For nothing — προῖκα (proika)

προῖκα (proika)

For nothing. Free of charge, as in the proposed company of a respected Athenian statesman. Attested: προῖκα (127a). Money fees gratitude and the offer of resources.

Godsend — ἕρμαιον (hermaion)

ἕρμαιον (hermaion)

Godsend. A lucky find or windfall, used for the prospect that son and Socrates might willingly associate. Attested: ἕρμαιον (127b). Money fees gratitude and the offer of resources.

Gratitude — χάρις (charis)

χάρις (charis)

Gratitude. In χάριν εἰδέναι, being grateful in addition to paying the teachers. Attested: χάριν (128a). Money fees gratitude and the offer of resources.

As fully one's own as possible — οἰκεῖος (oikeios)

οἰκεῖος (oikeios)

As fully one's own as possible. The superlative expression conveys how fully Demodocus offers himself and his resources to Socrates. Attested: οἰκειότατα (127c–d2). Money fees gratitude and the offer of resources.

Matters — μέλειν (melein)

μέλειν (melein)

Matters. Money matters less to the father than the risk facing the son. Attested: μέλει (122a). Money fees gratitude and the offer of resources.

Money — ἀργύριον (argyrion)

ἀργύριον (argyrion)

Money. The silver or money paid as a large fee for the sophists' association; no exact amount is given. Attested: ἀργύριον (128a). Money fees gratitude and the offer of resources.

Money — χρῆμα (chrēma)

χρῆμα (chrēma)

Money. The resources requested to pay a prospective sophist. Attested: χρήματα (121d). Money fees gratitude and the offer of resources.

Money or resources — χρῆμα (chrēma)

χρῆμα (chrēma)

Money or resources. What Demodocus says concerns him less than the danger of the education his son seeks. Attested: χρημάτων (121d–122a). Money fees gratitude and the offer of resources.

Offer or provide — παρέχειν (parechein)

παρέχειν (parechein)

Offer or provide. Demodocus makes himself and his possessions available to support the desired association; no contractual sum is specified. Attested: παρέχειν (127c–d2). Money fees gratitude and the offer of resources.

Pay — τελεῖν (telein)

τελεῖν (telein)

Pay. The financial action the son expects his father to take. Attested: τελέσαι (121d). Money fees gratitude and the offer of resources.

Pay down in addition — προσκατατιθέναι (proskatatithenai)

προσκατατιθέναι (proskatatithenai)

Pay down in addition. Pay money in addition to choosing the sophists' company; the prefix reinforces the additional charge. Attested: προσκατατιθέντας (128a). Money fees gratitude and the offer of resources.

Richest — πλούσιος (plousios)

πλούσιος (plousios)

Richest. The wealth of the young clients who can afford substantial fees despite access to free company. Attested: πλουσιωτάτους (128a). Money fees gratitude and the offer of resources.

Spend — ἀναλίσκειν (analiskein)

ἀναλίσκειν (analiskein)

Spend. Expend money; the free association would spare Theages this expense. Attested: ἀναλώσεις (127a). Money fees gratitude and the offer of resources.

More than any godsend (contextual phrase)

127b: οὐκ ἔσθ’ ὅτι τούτου μεῖζον ἂν ἕρμαιον ἡγησαίμην. The idiom conveys that Demodocus can imagine no greater lucky find than the proposed association. It expresses personal relief and valuation. The word's association with Hermes, explained by the source note, does not mean the father has received a separate divine sign certifying the arrangement. See Money fees and resources.

Ashamed to say how much he wants it (contextual phrase)

127b: αἰσχύνομαι λέγειν ὡς σφόδρα βούλομαι. The father is embarrassed by the intensity of his wish. The construction does not say the wish itself is shameful or that he has confessed wrongdoing. Paired with his plea to both parties and later offer of resources, it makes his dependence and earnestness visible. See Demodocus and Money fees and resources.

Use in the book

The child learns to prize a penny among objects that eclipse heaven and earth, while the mature speaker insists that the light making enjoyment possible cannot be bought. Money therefore exposes the gap between exchangeable goods and the faculties through which any good is known. Yet its practical usefulness is not simply denied. The imagined single crown in IV.58 becomes the means of saving a brother, and its relinquishment can manifest a greater wealth of charity. The later warning places one virtue above a trunk of money while conceding that riches offered by God may be well used. The error is treating money as the supreme or sufficient measure of value.

Places to read

1. III.6The illuminating gift could not be purchased even with all the world’s precious metals.
2. III.10A penny becomes a socially taught object of childish esteem.
3. IV.58The last crown is imagined as an instrument of costly help to another.
4. IV.89Virtue outranks money, though riches can be well used when given.

In this edition

“Crown” in IV.58 is a coin, not a royal headpiece. “Coin” is the collective access term for these specific monetary forms.