The Republic of Plato, Volume 1 (Cambridge Library Collection - Classics)

Cambridge Library CoLLeCtion Books of enduring scholarly value Classics From the Renaissance to the nineteenth century...

Author: James Adam (editor)

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Cambridge Library CoLLeCtion Books of enduring scholarly value

Classics From the Renaissance to the nineteenth century, Latin and Greek were compulsory subjects in almost all European universities, and most early modern scholars published their research and conducted international correspondence in Latin. Latin had continued in use in Western Europe long after the fall of the Roman empire as the lingua franca of the educated classes and of law, diplomacy, religion and university teaching. The flight of Greek scholars to the West after the fall of Constantinople in 1453 gave impetus to the study of ancient Greek literature and the Greek New Testament. Eventually, just as nineteenth-century reforms of university curricula were beginning to erode this ascendancy, developments in textual criticism and linguistic analysis, and new ways of studying ancient societies, especially archaeology, led to renewed enthusiasm for the Classics. This collection offers works of criticism, interpretation and synthesis by the outstanding scholars of the nineteenth century.

The Republic of Plato James Adam (1860-1907) was a Scottish classics scholar who taught at Emmanuel College, Cambridge. A strong defender of the importance of Greek philosophy in a well-rounded education, Adam published a number of Plato’s works including Protagoras and Crito. This two-volume critical edition of the Republic (1902) was another major contribution to the field. Though his preface claims ‘an editor cannot pretend to have exhausted its significance by means of a commentary,’ Adam’s depth of knowledge and erudite analysis of the Greek text ensured that his edition remained the standard reference for decades to follow, and it remains a thought-provoking evaluation of one of the great works of Western thought. Volume 1 is devoted to Books 1–5, which discuss justice and the ideal society.

Cambridge University Press has long been a pioneer in the reissuing of out-of-print titles from its own backlist, producing digital reprints of books that are still sought after by scholars and students but could not be reprinted economically using traditional technology. The Cambridge Library Collection extends this activity to a wider range of books which are still of importance to researchers and professionals, either for the source material they contain, or as landmarks in the history of their academic discipline. Drawing from the world-renowned collections in the Cambridge University Library, and guided by the advice of experts in each subject area, Cambridge University Press is using state-of-the-art scanning machines in its own Printing House to capture the content of each book selected for inclusion. The files are processed to give a consistently clear, crisp image, and the books finished to the high quality standard for which the Press is recognised around the world. The latest print-on-demand technology ensures that the books will remain available indefinitely, and that orders for single or multiple copies can quickly be supplied. The Cambridge Library Collection will bring back to life books of enduring scholarly value (including out-of-copyright works originally issued by other publishers) across a wide range of disciplines in the humanities and social sciences and in science and technology.

The Republic of Plato Volume 1: B o oks I-V E dited by James Adam P l ato

C A m B R I D G E U N I V E R SI T y P R E S S Cambridge, New york, melbourne, madrid, Cape Town, Singapore, São Paolo, Delhi, Dubai, Tokyo Published in the United States of America by Cambridge University Press, New york www.cambridge.org Information on this title: www.cambridge.org/9781108011914 © in this compilation Cambridge University Press 2009 This edition first published 1902 This digitally printed version 2009 ISBN 978-1-108-01191-4 Paperback This book reproduces the text of the original edition. The content and language reflect the beliefs, practices and terminology of their time, and have not been updated. Cambridge University Press wishes to make clear that the book, unless originally published by Cambridge, is not being republished by, in association or collaboration with, or with the endorsement or approval of, the original publisher or its successors in title.

THE

REPUBLIC OF PLATO

EonDon: C. J. CLAY AND SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE, ffilaggoto: 50, WELLINGTON STREET.

F. A. BROCKHAUS. Borit: THE MACMILLAN COMPANY, an! Calcutta: MACMILLAN & CO., LTD.

[All Rights reserved."]

THE

REPUBLIC OF PLATO EDITED

WITH CRITICAL NOTES, COMMENTARY AND APPENDICES

BY

JAMES ADAM, M.A. HON. LL.D. OF ABERDEEN UNIVERSITY, FELLOW AND SENIOR TUTOR OF EMMANUEL COLLEGE, CAMBRIDGE.

1' L*

VOLUME I BOOKS I—V

CAMBRIDGE: AT THE UNIVERSITY PRESS. 1902

TO THE MEMORY OF

ROBERT ALEXANDER NEIL I GRATEFULLY AND AFFECTIONATELY DEDICATE THIS BOOK eh cKflvov

TOP /3ioi>, orav

avdis

yevopevoi

€VTV%
TOXS TOIOVTOIS

€N OYP&N(p TCCOC nApAAeifMA ANAKGIT&I TC*5 OpCONTI Ei\YTON KATOIKfzeiN.

PREFACE.

T

HE Republic of Plato touches on so many problems of human life and thought, and appeals to so many diverse types of mind and character, that an editor cannot pretend to have exhausted its significance by means of a commentary. In one sense of the term, indeed, there can never be a definitive or final interpretation of the Republic: for the Republic is one of those few works of genius which have a perennial interest and value for the human race; and in every successive generation those in whom man's inborn passion for ideals is not quenched, will claim the right to interpret the fountain-head of idealism for themselves, in the light of their own experience and needs. But in another sense of the word, every commentator on the Republic believes in the possibility of a final and assured interpretation,-and it is this belief which is at once the justification and the solace of his labours. Without desiring in any way to supersede that personal apprehension of Platonism through which alone it has power to cleanse and reanimate the individual soul, we cannot too strongly insist that certain particular images and conceptions, to the exclusion of others, were present in the mind of Plato as he wrote. These images, and these conceptions, it is the duty and province of an editor to elucidate, in the first instance, by a patient and laborious study of Plato's style and diction, divesting himself, as far as may be, of every personal prejudice and predilection. The sentiment should then be expounded and explained, wherever possible, by reference to other passages in the Republic and the rest of Plato's writings, and afterwards from other Greek authors, particularly those who wrote before or during the lifetime of Plato. The lines of Goethe, Wer den Dichter will verstehen Muss in Dichters Lande gehen, apply with peculiar force to the study of the Republic, a dialogue which more than any other work of Plato abounds in allusions

viii

PREFACE.

both implicit and explicit to the history, poetry, art, religion and philosophy of ancient Greece. By such a method of exegesis, provided it is securely based on a careful analysis of the language, we may hope to disentangle in some degree the different threads which are united in Plato's thought, and thus contribute something towards an objective and impersonal interpretation of the Republic, as in itself one of the greatest literary and philosophical monuments of any age, and not merely a treasure-house of arguments in support of any school of thought or dogma. I have done what in me lies to make an edition of the Republic in accordance with these principles. Although it has sometimes appeared necessary, for the better exposition of Plato's meaning, to compare or contrast the doctrine of the Republic with the views of later writers on philosophy, any systematic attempt to trace the connexion between Platonism and modern political, religious, or philosophical theory is foreign to the scope of this edition. I am far from underestimating the interest and importance of such an enquiry: no intellectual exercise that I know of is more stimulating or suggestive: but it is unfortunately fraught with danger for anyone whose object is merely to interpret Plato's meaning faithfully and without bias. The history of Platonic criticism from Proclus to the present time has shewn that it is difficult for a commentator who is constantly looking for parallels in contemporary thought to maintain the degree of intellectual detachment which the study of Plato's idealism demands; and although it is true that the genius of Plato outsoars the limits of time and place, the best preparation for following its flight is to make ourselves coheirs with him in his intellectual heritage, and transport ourselves as far as possible into the atmosphere in which he lived. The influence of Plato on succeeding thinkers from Aristotle down to the present day is a subject of extraordinary range and fascination, but it belongs to the history, rather than to the interpretation, of Platonism. If ever that history is fully told, we shall begin to understand the greatness of the debt we owe to Plato, not only in philosophy, but also in religion. In the meantime we can only rejoice that Platonism is still a living force in both : en ^Xto? eVt

TOI?

6pe
One of the most toilsome duties which an editor of the Republic has to face is that of reading and digesting the

PREFACE.

ix

enormous mass of critical and exegetical literature to which the dialogue, particularly during the last century, has given rise. I have endeavoured to discharge this duty, so far as opportunity allowed; and if the labour has sometimes proved tedious and unremunerative, it is none the less true that in some instances the perusal of obscure and half-forgotten pamphlets and articles has furnished the key to what I believe to be the true interpretation. In many other cases, where the thesis which a writer seeks to prove is demonstrably false, the evidence which he accumulates in its support has served to illustrate and enforce a truer and more temperate view. But in spite of all the learning and ingenuity which have been expended on the Republic during recent years, there still remain a large number of passages of which no satisfactory explanation has hitherto been offered, and a still larger number which have been only imperfectly and partially explained. I have submitted all these passages to a fresh examination, partly in the Notes and partly in the Appendices, and although I cannot hope to have placed them all beyond the pale of controversy, I have spared no amount of time and labour to discover the truth, and in many cases I have been able to arrive at views which will, I hope, command the assent of others as well as myself. Wherever I have consciously borrowed anything of importance from previous commentators and writers, I have made acknowledgement in the notes ; but a word of special gratitude is due to Schneider, to whom I am more indebted than to any other single commentator on the Republic. Since I began my task, the long-expected edition of the Republic by Jowett and Campbell has made its appearance, and I have found their scholarly and lucid commentary of service even in those places where it has seemed to me inadequate or inconclusive. Professor Burnet's text of the Reptcblic was not available until the larger part of this edition had been printed off, but I have been able to make some use of his work in the later books. I have to thank a number of friends for assistance rendered in various ways, and above all my former teacher, Dr Henry Jackson, of Trinity College, who has read through all the proofs and contributed many corrections and suggestions. Mr ArcherHind, of Trinity College, and Mr P. Giles, of Emmanuel College, have also helped me with their criticisms on some portions of the work. To Professor J. Cook Wilson, of New College, Oxford,

x

PREFACE.

I owe a special debt of gratitude for undertaking in response to my appeal an exhaustive discussion of the astronomical difficulties in Book X, and unreservedly placing at my disposal the full results of his investigations. It is due to the kindness of Professor Campbell that I have again been able to use Castellani's collations of the Venetian MSS II and B, as well as Rostagno's collation of Cesenas M. The late Mr Neil, of Pembroke College, to whose memory I have dedicated the work, read and criticised the notes on the first four books before his untimely death, and often discussed with me many questions connected with the interpretation of Plato in general and the Republic in particular. Nor can I refrain from mentioning with affectionate gratitude and veneration the name of my beloved friend and teacher, "Sir William Geddes, late Principal of the University of Aberdeen, to whose high enthusiasm and encouragement in early days all that I now know of Plato is ultimately due. The coin which is figured on the title-page is a silverdidrachm of Tarentum, dating from the early part of the third century B.C., and now in the British Museum. It represents a naked boy on horseback, galloping and holding a torch behind him : see the description by Mr A. J. Evans in the Numismatic Chronicle, Volume IX (1889), Plate VIII 14. I have to thank Mr Barclay V. Head, of the British Museum, for his kindness in sending me a cast of this appropriate emblem of the scene with which the Republic opens. My best thanks are due. to the Managers and staff of the University Press for their unremitting courtesy and care. It is my hope to be able in course of time to complete this edition by publishing the introductory volume to which occasional reference is made throughout the notes. The introductory volume will deal inter alia with the MSS and date of composition of the dialogue, and will also include an essay on the style of Plato, together with essays on various subje'cts connected with the doctrine of the Republic. EMMANUEL COLLEGE, CAMBRIDGE. September 5, 1902.

CONTENTS OF VOLUME I. PAGE

NOTE ON THE TEXT BOOK I APPENDICES TO BOOK I BOOK II

xiii i 62 65

APPENDICES TO BOOK II

126

BOOK III

130

APPENDICES TO BOOK III

201

BOOK IV

205

APPENDICES TO BOOK IV

269

BOOK V

274

APPENDICES TO BOOK V

345

NOTE ON THE TEXT OF THIS EDITION. T H E materials for the text of the Republic will be discussed in the introductory volume to this edition: but it is necessary here to make a brief statement of the rules by which I have been guided in the selection of readings, and in the formation of the apparatus criticus. The fundamental principle to which I have endeavoured to conform in the constitution of the text is as follows :— "By reason of its age and excellence, Parisinus A is the primary authority for the text of the Republic, but the other MSS are valuable for correcting its errors and supplying its omissions " (The Republic of Plato, 1897, p. x). The MS which stands next in authority to Parisinus A is admitted by all to be Venetus I I ; and in those cases where A is wrong, and the right reading occurs in II, either alone, or, as happens much more frequently, in common with other MSS, I have been content to cite in the apparatus criticus merely the authority of II, adding, of course, the discarded text of A. In those cases where neither A nor II can be held to represent what Plato wrote, I have considered, in the first instance, the reading of all the other available MSS; secondly, the evidence of ancient writers who quote or paraphrase parts of the Republic; and, thirdly, emendations; but in the critical notes I have as far as possible restricted myself to Venetus S and Monacensis q, partly because I have found by experience that they come to the rescue oftenest when A and II break down, and partly because they are among the few MSS of the Republic,

xiv

NOTE ON THE

TEXT.

besides A and II, of which we possess thoroughly trustworthy collations. It is difficult to overestimate the debt which Platonic scholarship owes to Bekker, but the accuracy and completeness of his collations leave much to be desired, and it is safest for the present to cite, as far as may be, only those MSS of Bekker in which his work has been revised and supplemented by subsequent collators. It sometimes, though comparatively seldom, happens that the reading which appears to be correct occurs only in MSS other than A, II, 3 or q. In such instances, if the reading which I approve is found in Angelicus v, I have sought to lighten the apparatus criticus by citing that MS only, even where its testimony is supported by that of other MSS. My experience has been that, next to II, 3 and q, Angelicus v is on the whole the most useful of Bekker's MSS for correcting the errors of A. In the small number of passages where A, II, 3 , q and v appear all to be in error, I have named the other MSS which give the reading selected, confining myself in the first instance to the MSS collated by Bekker, and quoting the MSS of de Furia and Schneider only where Bekker's afford no help. Cesenas M has seldom been cited in the critical notes unless it appears to be the sole authority for the text adopted, but occasional reference is made to it in the commentary. If the reading in the text is due to an early citation of Plato, or to an emendator, I mention the authority on which it rests. Considerably fewer emendations have been admitted than in my earlier edition, and in this as in other respects the text will be found to be conservative; but there are still some passages where all the MS and other authorities are unsatisfactory, and in these I have printed the emendations of others or my own, when they appear to me either highly probable or right. In all cases where I have deserted both A and II in favour of a reading found in 3 (or q), the readings of A, II and q (or H) have also been recorded in the apparatus criticus; and when it has been necessary to desert not only A and II, but also 3 and q, I have given the readings of each of these four MSS for the information of the student.

NOTE

ON THE TEXT.

xv

The upshot of these rules is that unless the apparatus criticus states the contrary, the text of this edition follows Parisinus A, and that the value of the other MSS of Bekker, de Furia, and Schneider has been estimated by the assistance which they give whenever A is at fault. I have tried to give a full account1 of the readings of the great Paris MS, which I collated in 1891, and afterwards examined again in order to settle the few discrepancies between the results of Professor Campbell's collation and my own. The scale of this edition has permitted me to give a tolerably complete record of the traces of double readings in A, so far at least as they point to variants affecting the sense or interpretation, and in such cases the rules by which the apparatus criticus is constructed are analogous to those already explained, as will appear from an inspection of the critical notes on 327A 3, 328 E 34, 330 E 33, 333 E 28 and elsewhere. It may be convenient to subjoin a table of the MSS cited in the notes, together with the centuries to which they have been assigned, and the authors of the collations which I have used. 1

I have however as a rule refrained example in i\6viKos versus
NOTE ON THE TEXT.

XVI

Century

MS

IX

Collator Adam

Ven. C)

XII

Castellani

Ven. B) Mon. B)

XV XV

Schneider

Angelicus v (

Ang. B)

XVI

Bekker

Vaticanus © (

Vat. B) Vat. H) Vat. M) Par. D) Par. K) Vind. B)

XV

Bekker1

Parisinus A (Schneider's Par. A) Venetus n

(

» s ( Monacensis q (

„

2

l» (

t (

Parisinus D 3 ( » K ( Vindobonensis * ( „

Florentinus A (Stallbaum's a) b) B"4( c) C ( ii ^ R ( T ( II «) U ( V ( V) Vindobonensis D 6 x

XIII or XIV XV

XII or XIII XV ? XIV

XIII 6 XIV5 XV XV XIV

XIII p

„ „ „

„

Bekker and Schneider de Furia

„ „

„

„ II

„

Schneider

-^

J>

8

Monacensis C Lobcovicianus Cesenas M

F

XIV XV

?XIV or earlier XII or XIII

II n n

Rostagno

I hope to siiv something on the relationship between these MSS in my introductory volume. 1

I have also recollated this MS for Books I—III of the Republic. From Book n onwards. I owe my information as to the date of this and the following MS to a communication from Dr Mercati. 3 iv 429 c—442 D is missing. 4 Contains only 1—n 358 E, followed by the rest of n in a later hand. 6 Flor.B is usually assigned to the twelfth, and Flor.C to the thirteenth, century. The dates here given are due to Dr Guido Biagi, who has been good enough to re-examine at my request these and the other Florentine MSS. 6 Contains only I—V. 7 II 379 B—III 399 B is missing. 8 Contains only VII and X (up to 604 c). 2

TTAATfiNOS nOAITEIA. TA TOT AiAAorox IIPOSMIA.

2OKPATH2 TAAYKON IIOAEMAPXO2 ©PASYMAXOS AAEIMANTO2 KE$AAO2

St. T. II. p. 327

A. I. K.a,Te/3r)v %#e? et? Yleipaid yuera Y\avK(ovo<; TOV 'ApL<7T(ovo<;, •7rpoaev^6fj.ev6
are A 2 II: wore A1.

HXCLTCOVOS IIoXiTeCa. On the name, characters, and date of action of the dialogue, see Introd. §§ I, i, 3. 3 2 7 A—328 B Socrates describes how he visited the Piraeus in company with Glauco, and was induced by Polemarchus and others to defer his return to Athens. 3 2 7 A I KaTep-qv KT\. Dionys. Hal.

is possible that he too has the same story in view in de Sen. V 13, where he says of Plato "scribens est mortuus." The anecdote may well be true, but does not of course justify any inference as to the date of composition of the Republic. See Introd. § 4. 2 TTJ 8€<1. What goddess? Bendis or Athena? The festival is the Bendideia (354 A) and it is perhaps safest to acquide comp. verb. p. 208 (Reiske) 6 de H\desce in the usual view that Bendis is here Twv, TOVS eauTou dtaXoyovs KTtvifav /cat meant. "Alii Minervam intelligunt, quae v, KOX Travra rpb-wov avair\tKwv, oySotfKovTa yeyovois I-TT}. ira<7L vulgo rj debs appellabatur; neque mihi videtur Socrates in ista Panathenaeorum yap &•/] irov TOIS ^1X0X67015 yvwpifia ra propinquitate de Minerva veneranda cogiTrepl TTJS (piXotrovias ravdphs iaropotifxevo., tare non potuisse : sed quod simpliciter TO T ' SXKa, Kai 8TJ Kal TO Trepl TTIV rr\v eopTT\v dicit, numina diversa statuere b£\rov T\V TeXevTTjtTavTos aurou \eyovo~LV non sinit" (Schneider). We hear of a evpeffrjvai iroiKiXois /xeraKei/^PTiv rriv aptemple of Bendis in the Piraeus in 403 B.C. XV" Trjs wokirelas lxoil' TfySe "KO.T4fiiriv x^^s «'s Ileipaia fieri. F\aiiKuipos TOV

'AplffTiovos." See also Quint. VIII 6. 64, and Diog. Laert. Ill 37. The latter gives as his authorities Euphorion and Panaetius. As Cicero was tolerably familiar with the writings of Panaetius, it *> A. P.

{TT)V bhbv rj (pepet irpbs re rb iepbv TT\% Movvv%las 'Aprefiidos Kal TO BevdiSeiov

Xen. Hell. 11 4. 11). See also Introd. § 3 and App. I. 3 vCv irpwrov. Perhaps 410 B.C. Introd. § 3.

nAATQNOI

[327 A

jiot Kal f) rwv etri'xwpiwv irofiirr) eho%ev elvai, ov jj-evroi tfrrov 5 ecfyalvero Trpeireiv rjv oi ®paKe<; eirefJ/irov. trpoaev^dfievot oe Kai 6ecoprjoavTe<; ' d.7rfjfiev 777909 TO dcrrv. Karuhmv ovv iroppoadev rjfias B o'tKaSe copfir)fj,evovs UoXe/j,ap%o<; 6 Ke^aAov ixeXevae Spa/j-ovra rov iralha 7repi/j<eiva!, I KeXevcrat,. Kal, /j,ov oiTLcrdev 6 7ral<; \afiofievos rov ifjuariov, KeXevei v/ia?, e(f>rj, TloXefiapj(p<; -irepipuvai,. 10 Kal iyoo /xeTeaTpd^Tjv re Kal qp6/j.r)v oirov avrb1; e'lt}. OUTO?, er), o-niadei' irpocrepxeTaiaX\a Trepi/Mevern. 'AXKci -irept,fj,evov/j,ev, >7 8' 09 6 VXavKccv. Kal oXiyip varepov o re IloXe/aap^o? ' i)K€ C ical 'ASeifiavTOs 6 rod TXavKtovos dBe\.b<; Kal Nj/cjjpaTos o NIKLOV Kal aWoi rtve<}, a>? dirb TJ79 iro/jLTri]<;. 6 ovv IIoXe/Mapy^o9 e
yap

KaKuis

S o ^ a f e t ? , jyv 8' e^co.

'OpaV> oaoi

ia-fiev; Ua><; yap oil; *H roivvv TOVTWV, e<pr), Kpe(,Trov<; yeveaOe rj /xever avTOV. OVKOVV, fjv b" iya>, en ev Xebirerai, TO r/v •7ret(T(0/j,ev vfiat;, a>? XPV Vf1^ cujtelvai; T H Kal Svvaiad' dv, r) S' 20 09, Trelcrai fit] aKovovrar) 6 TXavfcov. 'X2? TOLVVV fjbrj a,Kov' ITTTTCOV Trj 328 6ew ; 'Afi'tTnrav ; tfvS'eydo' Kaivov ye rovro. Xafj,7rdSia 4.

T) TWV A 2 I I : TJTTUV A 1 .

18. lt> \elirerat S? et yp in mg. A 2 : ^X\e(7rerai A1!!.

5 01 0paK£S. Probably resident aliens (as opposed to the irnxdpiot or natives), living for commercial purposes in the Piraeus, which at all times contained a large admixture of foreign population. It was part of Athenian policy to encourage commercial settlers by allowing them to exercise their own cults (Foucart des

assoc.

relig.

chez

Us Grecs

p . 131).

Foucart holds that the worship of the Thracian goddess Bendis was brought to the Piraeus by Thracian merchants (p. 84). Others have supposed that ol Qp^Kes refers to envoys from Thrace, or Thracian mercenaries, the survivors of those who came to Athens in 414 B.C. (Thuc. VH27); but the other view is more probable. 3 2 7 B 6 T6 S.a-rv or aorv 327 c is regular for Athens itself as opposed to the Piraeus. Hartman would omit the arlicle (cf.

Lys.

13. 88 TOI)S iv

SATTU oi

ev TI} Ueipatu): but it occurs infra 328c, Phnedr. 230 c, Arist. Pol. Ath. 38. 1 and elsewhere.

10 airds: 'ipse' 'ems' ' the master' as often: cf. e.g. Prof. 314 D oi ax 0 ^) avrtfi and the Pythagorean airbs 2a.. With the deictic OUTOS cf. Symp. 175 A 2o)(cp: see on 327 A and App. I.

328 c]

nOAITEIAC A

BiaBaxrovo-iv

aWtfXois

afiiWco/jievoi,

OUTO)?, er) 6 Uo\e/j,apxo<;T)v agiov

dedaaaOai.

Tijv iravvvylBa B avTodi

rots

e^avaa-Trja-OfieOa yap

6eaa6fxe6a

teal BoaXe^ofjueOa.

Kal ^vveaofiedd aXXd

fievere

teal 6 TXavKeov, "Eot/eei>, er), fievereov &' 67a), OVTCO ^prj II. avrodi

'Hipev

ITTTTOIS; rj TTW?

ical irpos ye TravpvxtBa

y

;

tvoi-qaovcnv,

fj,erd TO Beiirvov

Kal 5

re iroXKol<; ra>p vemv tca\ firj ' aXXco<> iroieire. elvau.

'AXX.' el BoKel, r\v

Troielv.

ovv oiKaBe el<; TOV TloXe/Aapxov,

KareXafiofiev

/cat Avaiap

ical J^v6vBr]fMOv, TOV<; TOV YloXefidp^ov

re 10 aSeX-

0ow?, Kal Brj ical ®paa-u/ia^oi/ TOV K a X ^ S o w o i / ical Xap/J.apriBrjv TOV Haiaviea

icab K\et,rocpwvTa

xal 6 Trarrip 6 TOV UoXefidp^ov C [WL eBo^ev elvai,-

i

TOV 'A.pi
r/v S' epSou

Kea\o<;. ical fidXa

7rp€cr/3uT7j9

Bid %povov ' yap

XafJuraSia: Harpocratio remarks 17K

vvv 77/ieis Xa/nrdda KaXoSfiev, oiirois tivb-

liafov. But Xo/H7rds was used for ' torch' even in classical Greek. Plato chooses \a/j,TrdSiov because he has just used Xa/u7rds in a different sense. 3 SiaSao-owiv KT\. shews that—except for the novel substitution of mounted competitors for runners—the torch-race in question was of the kind alluded to in Hdt. VIII 98 and elsewhere as held in honour of Hephaestus. The competition was not between one individual and another, but between different lines of competitors, the torch being passed on from man to man. Victory fell to the chain whose torch, still burning, first reached the goal. The well-known figure in Laws 776 B Kad&irep Xa/xirdSa rbv fiiov wapadi56vras SXXois e| <SXXaw refers to the same form of race. Plato nowhere mentions the simpler form described by Pausanias (1 30. 2), in which individuals contended against each other: see BaumeisterDenkmdler d. kl. Altert. p. 522. 5 a£iov 8ed
Kal ecopaKt] ai)TOV. KaOrjaTo 15

phrase, which is tolerably frequent in Plato, always occurs in combination with a positive command (here ntvere) except in II 369 B. 3 2 8 B—328 E The scene at the house of Polemarchus. Socrates begins to interrogate Cephalus on the subject of old age. 3 2 8 B 10 €is TOV IloXindpxov. Polemarchus was older than Lysias (infra 331 D), and we are to infer that at this time Cephalus lived with him. There is no reason why we should (with Blass Alt. Ber. p. 338) reject Plato's statement that Polemarchus had a house in the Piraeus: the words of Lysias (12. 16), which Blass relies upon as shewing that Polemarchus lived not in the Piraeus, but in Athens, refer to 404 B.C. and do not prove it even for that year. Lysias probably lived at this time in a house of his own in the Piraeus, as in 404 B.C. (Lys. 12. 8): it is to be noted that he is mentioned along with the visitors, in contrast with Cephalus {qv 5' Ifdov KT\. —reduK&s

yap

Iruyx&vtv

& TT\ ai)X?j

infra c). Cf. Boeckh Kl. Schr. iv p. 475 «. 1 and Shuckburgh Lys. Orat. ed. 2 p. xii. 15 8id xpovou—aiTov. Kai 'indeed' goes with the whole clause: cf. Soph.

Heracl. 781—783 avenbevn 5£ 70s eir' &X®V I ' t h e Acropolis) oKoKiyiiara wavvvXtois virb irapdivwv iaicxe? irob^v Kp6rot.<Tiv Ant. 1253 dXX' el&6fj.eada. fir) ri nai /vctrd(in lionour of Athena at the Panathenaea). GXtTO" I fpwpy KOMTTTU napSLif $vnoufiei>7)

t£avao-Tij
with Jebb's note. Tucker translates ' for it was some time since I had so much as seen him'—throwing, I think, too much emphasis on KO.1. I

2

nAATQNOS

[328 C

Be iare^avm/iivo^ eiri TWOS Trpocrice(j>aKaiov re Kal Bicppov redvKW<; jap irvy^avev ev TTJ av\rj. eKade^o/xeda ovv Trap avrov eiceiVTO yap Bicppoi. rives avrodi KVKXW. ev8v<; ovv /Me IBcov o Ke(/>a\o? rja-ird^ero re Kal elirev TD, UtoKpares, ovBe Oafii^eis r\pZv Kara/Saivwv 20 eh rbv Y\eipaia- xprjv fxevroi. el fiev yap eya> eri, ev Bvvdfiei r\v TOV jOaSto)? iropeveadai irpos TO darv, ovBev av ere eBet oevpo levai, I «XX' r/fieK av trapa ae fjfiev vvv Be ere XPV TVKVorepov D Bevpo levaf 0)9 ev laOc on e//,oiye, ocrov al aWai at Kara ro CTCO/MCI rjBoval airofiapaivovrai, rocrovrov av^ovrai al irepl TOf? \oyovs 25 eiriOvfiiai re Kal r)Bovai. fir) ovv aWa><; Trolei, aWa roio-Be re Tot? veaviais i;vi'io-6i Kal Bevpo Trap' f)fia<; oira a>? nrapa <£iX re Kal trdvv otVetoi"?. Kat (irfv, r)v S" iyo>, m Ke^ioXe, 26. ibs irapa
8a.fi,ifcis), oil Si (Nitzsch), or ou 5^ (Hartman). off Ti is very unlikely; for 6alii^w is not exclusively a poetic word (cf. Laws 843 B), and we need not supelaev 5' ^v KKtafioiffL T&TryjffL r e Trvptfovp^ot.pose that Plato is thinking of Homer. 01.V, It is somewhat fanciful to suppose I agree with Hartman that ov 54 is im(with Hartman) that Plato throughout probable : Si is not sufficiently explained this picture was thinking of the aged by saying thatit is •' adversative to the idea Nestor seated among his sons (Od. Ill contained in 7?ff7nifeTo" (J. and C , with 32 ff.). nvos adds a touch of vagueness: Schneider Additamenta p. 2). None of ' a sort of combination of cushion and the cases quoted by Sauppe Ep. Crit. ad chair' (Tucker). G. Ha-mannum p. 77 (Ar. Knights 1302, T€0\IKWS ^ap explains iffrefftavwfj^vos: " coronati sacrificabant, ut satis constat" Hdt. ix 108, Theogn. 659, 887, 1070 and Callinus I 2) seem to me to justify Stallbaum. The God to whom Cephalus had been sacrificing was doubtless Zci)s the change of ovSi to 01) Si. Hartman's correction is better: but I believe the ipKelos, whose altar stood in the auky, text is sound. 19 oiiik—Ilcipaia. A negative must be supplied, "ut amice expostulabundus 3 2 8 D 25 (Hi ovv KTX. TO this sencum Socrate senex hoc dicere videatur: tence Lach. 181 B c furnishes a near tu neque alia facis, quae debebas, neque parallel, veavlats refers to Socrates' nostram domum frequentas. Simili ellipsi companions who had come from Athens, nostrates: Du kommst auch nicht oft zu as opposed to Cephalus, Polemarchus uns" (Schneider). niSi is 'alsonot': for and the others; the emphasis, as often, exx. see Riddell Digest of Platonic Idioms being on the /cai clause: ' associate with § 141 and Jebb on Soph. O. C. 590 f. oihi these young men, but come and visit us in ovhk navv pq.diov IX 587 C is another also.' So also Boeckh Kl. Schr. iv p. 475. instance, in which, as here, the idiom There is no sufficient reason for reading has a kind of colloquial effect. StallveavlaKois (with II and other MSS) : see baum takes oi>5^ with 0a,uifets "ne ventiIntrod. § 3. tas quidem ad nos, h. e. raro sane domum 27 Kal p)v KT\. : ' Indeed. Cephalus,' nostram frequentas"; but his equation etc. 7e need not be added (with II and hardly holds good, and is not justified by other MSS)^ after x<*W : cf. Phaed. 84 D Xen. Symp. 4. 23, where ovhi coheres Kal fi-qv, w 2u.Kpares, Ta\ri6ij aoi ipQ,, closely with the emphatic cod. Others Euthyd. 275 E 304 c al., with Jebb on have suspected corruption, proposing oS Soph. 0. T. 749, 1005. 3 2 8 c 16 irpoirK€<|>aXtt£ou rt Kal S£<|>pov: virtually a hendiadys, as Hartman remarks, comparing Homer //. IX 200

n (Ast, cf. Od. V 88 Trdpos ye /jtzv 06 TL

329 B]

nOAITEIAC A

E oiaXeyofievos Trap

avrSsv

TOIS

a
irvvOdveo-dai,

Boicel yap ' fioi

%prjvai

o&cnrep riva, 6S6v irpoeXifKvOoTatv, fjv

Kai rjfid<; tcrw? Se^eret TropevecrOai, iroia

ri<; earuv,

Tpa%ela

ical 30

•^aXeirr], ij paBla ical ev-iropos' Ka\ Sr) ical aov rjSeco'; av irv6oLfi/r)v, 6 Tt croi (j>aiverai TOVTO, eVetSj) evravda 67Tt yrypaos fiiov 329

ovoa)

(fiao~iv eivai

r) 7TW< crv avTO III.

(paiverai. rfkuciav

77877 el T"/<; r)Xncla<>, b 8f)

01 iroLir)Tal, irorepov

vaXeTrov TOV

e^ayyeXXei^.

'E7W croi, er], vr) TOV Ala ipca, do Xw/cpaTfi?, | olov ye pot, TroWaKK yap avvep^ofieOd e^oi/Te?, SiacroSfoire?

rrjv

rives et
ical dvafii/MvrjcrKofievoi irepi 7TOTOV9 Kai eu&j^ta? icai aW a>? neyaXwv

arta

oi

re

Ta^>po^iaia

ovv

KOX irepl 5

a rSiv TOIOITOOV eyerai,

riva>v cnreaTeprjfiivoi

B ^c5j/T69, vvv he. ov&e £a>VTe<;. 34.

Kapair\r\
irapoifitav.

%vviovTe<;, r a ? ev 777 veorrjTi rjSovas

r)firov oXotfivpovTai

ayavaKrovcnv

r

icai

icai Tore fiev e&

evioi Se ical ra<; TWV ' oiiceicov

airb A 1 !! : aurjs A2.

3 2 8 E 30 Tpa\fta Kal ^aXtirij KTX. The language (as Ast observes) is perhaps suggested by Hesiod OD. 290 ff.

not agree with Tucker in rendering ' disagreeable in respect of the sort of life.' Ast takes xa^elroP a s masc. (comparing cases

/xa/cpos 5^ Kai 6p8Los oiftos es aurrjv j KOX Tpiixbs TO irpwrov iirty 8' e/s aicpov tKrjTai, \ pTjidiT] 5i] ^iretra ir^\ei, ^ a \ e 7 r ? J wep 4odt7a. Cf- II .^64 D n.

like HI 416 B TT)P fieyiiXTriv TT)% etiXapeias),

VT), 6 /Jios vdpoSof

Hdriu iyw | tfrjv TUVTOV, AW £p.\pvx°>1 ryyoO/xai. veKpbv. Cf. also Mimn. Fr. I. 1 ff.: Sim. Fr. 71 ris yiip aSovas dT€p | BVHTWV jSios woBeivSs: Eur. Fr. 1065.

but O.VT6 shews that he is wrong. Translate simply 'whether it is a painful period of life.' It is needless to insert (with Hartman) TI after x
(Mullach Fr. Phil. Gr. I p. 356). XaXeirov KTX.

x a ^ e7r ^" i s neuter on

account of TOVTO in 6 TL trot (paiverat TOVTO,

Similar sentiments are very common and TOV filov is a simple partitive genitive: cf. Xen. Mem. I 6. 4 iTLam\j/diiJ.e6a throughout Greek literature, especially in poetry. T'L xak&rbv ^o'd'ooai Tovfiov piov. I can-

[329 B

TTAATfiNOI \a,Kio~ei<; TOV yrfpcos oBvpovTai, nal eirl TOVTW 8r) TO yrjpas 10 oo-wv icatcwv £o-iv aiTiov. oi TO airiov Tavra

alriaadai.

ifiol

el yap rjv TOVTO OUTIOV, KOLV eycb T O avTa

lizenvovQi) eveKa. ye ytjpws icaX oi aXXoi irdvTes

rjXQov rfKucias. Kai aWois,

vfivovo~iv

Be BOKOVCTIV, w ScoKpaTes, OVTOL

vvv $' eywye

oo~oi evTavua

fjBi) evTETV^rjKa ov% OVTCOS

kypvaiv

ical BT) KOX 'Zooic\ei TTOTE TW Troir)Tr) TrapeyevofATjv

15 epa>TWf>Lev(p viro rivo? IIw9, e<j>r), a> I 2o^>o«;Xet9, e%et? 7T/00? Tatppo- C Sio-ia;

eTi olo
w avdpatire'

avyylyveaQai;

Tiva KaX dypiov

heairoTTiv a/7rov. ev ovv fioi

eKelvot elirelv Kai vvv ov% TJTTOV.

iravTatraai

20 ev TG> y-qpa TroXXrj elprjvrj yiyveTat eiriOvfiiai

iravawvTai

KaTaTeivovaat

TO TOV So(^o«\eou? yiyveTaiftawojievtov

Kai 6s, Rvr),

ao~/i,eveo'Ta,Ta fievToi avTo airetyvyov,

dtrr)Wd'^j9ai.

Tj-po? Toil? OIKSLOV; yla

Tt? aWia

Kai

XvTT&vTa

Kai TOTG e8o£ev

yap TWV ye TOIOVTCOV

eKevdepia.

eVetSai-

Kai yaKacrwaiv,

I SecnroTav aKkd

irdvv

TOVTIOV

at

•wavTairao'iv

iroWwv

eo~Ti Kai D

irepi

KOI TWV ye

ia-Tiv, ov TO yrjpa^,

a> XwKpaTes,

25 dXX." o TpoTTo-i TWV avOpwiTiov. docnv, Kai TO yrjpas fieTpica

Kai

wairep

av fiev yap

£O~TIV eTrltrovov

oi Sft)«paT6?, Kai veoTTjs '^aKe-rrrj TW TOIOVTW

3 2 9 c 16 ?TI—(rvyylyve
Koo-fiiot, Kai evKoXot, el Be fir], Kai

yrjpas,

^vfi/3aivei.

iravTaircuriv KTX. The impressive iteration is in keeping with the age and earnestness of the speaker: cf. 331 A, B. 22 lori. Stallbaum and others eject this word, but it is not easy to see why a scribe should have inserted it, particularly in such an idiomatic position. The asyndeton before S«nro7w is regular in explanatory clauses. I read inn (with A) in preference to l<m: the meaning ' is possible' does not suit, and would require aTraMayTJucu rather than dirqWdxlcu. Translate'it is the deliverance once and for all from tyrants full many and furious.' The grammatical subject, as in English, remains vague; it is involved in iireibav — x a ^ " w t ^ i v - For the use of £
£(TTI. The view of old age presented here recalls the fie\4rri Savdrov of the Phaedo. 3 2 9 D 25 CVKOXOI. Like Sophocles himself: 6 8' efeoXos \xkv ivtfdS', efooXos 5' e«f (Ar. Frogs 82).

33OA]

TTOAITEIAC A

IV. E Xeyecv

K a t iytb ayacr8el<; avrov avrov

eicivovv

7roXXov?, brav

ravra

teal

elirovTos

elirov'

Xeyrjs,

ravra,

/3ovX6fievo<> ert

*O Ke<£<x\e, ' olfiai

OVK aTroBe^ecrdai,

dXX'

aov

roiis

fjyelcrOal 30

ae paBicoi TO yrjpas ipeiv oil Bia TOV rpoirov, dXXd Bid TO iroXXr/v ovcriav /ce/CTTJcrdaf TOI? yap elvai. fiiv

'A\7]0i],

TTXOVCTIOIS iroXXd irapafivOid (JMMTLV

er), XeyeK-

TI, ov fievToo ye

oaov

ov yap

330 ev ej(ei, 09 TW 2,epila> XoiSopovfievw aX\d

Bid

teal Xeyovri, on

^a.\e7rco<> Be TO yfjpas

X0709, OTt OUT' av 6 6Tri,eiicr)<; irdvv

Xeyovai

OTL OV hi OUT' av

OWT' i/ceivo<; 'Adrjvalos.

Sept'^to? wv dvo/j,aaTo<; eyivero

KOI

TO TOV

TT)V TTOXIV evBoKi/j.ol, aireicpivaTO,

BT) /J,rf TrXovaiois, iveyKoi,

d'rroBe'XpvTai.

O'LOVTCU, dXXd

ical TOK

epovcriv, ev e^ei 6 ai)T09

TI paBiws

yrjpas

/J,erd TrevLas

ovd* 0 fir) eTriei>cr)
]

av avrbs

eavrw

3

aov A II:
3 2 9 D—331 B Socrates further questions Cephalus. ' Most men will say that it is your riches which make you happy in old age.' C. l Character has more to do with happiness than uva/th.' S. ' What is the chief advantage of money ?' C. 'It enables the good man to pay his debts to gods and men before he passes into the other world.' i<) «KCVOWV. Kiveiv 'rouse' is technical in the Socratic dialect for the stimulating of the intellect by interrogation: cf. (with Stallbaum) Lys. 223 A, Xen. Mem. iv 2. 2. See also Ar. Clouds 745. 3 2 9 E 34 ov (jie'vTOi •ye. The collocation fiei/Toi ye, which rarely occurs in good Greek, is condemned by Porson (on Eur. Med. 675) and others. In Plato it is found only here and in Crat. 424 c, [Sisyph.] 388 A. Here some inferior MSS omit ye. It would be easy (with Hoefer de particulis Plat. p. 38, Cobet, and Blaydes) to write ov ixivToi baov ye, but •'notanda talia potius quam mutanda." The idiom, though exceptional, is (in my judgment) sufficiently supported (see the instances cited by Blaydes on Ar. Thesm. 709). It should also perhaps be remembered that the speaker, Cephalus, was not a native Athenian. Cf. 331 B E nn.

Oe/uo-ToK\ea—us Sia ras 'AB-qvas ?X"' TA ye'pea rb. irapb. AaKeSaifJ.ovlaii', a\\' ov 5i' euvrbv. 6 Si—etire' oiira lxel T < " ' °^T' &"

iyu i&ip BeX^iyirijs (Belbina was a small island about 2 miles south of Sunium) eTurqf)T\v oOrto Trpbs "Z-jrapTtriTewv, oifr' b\v o~ij ivvdpwire e&v ' A&T}VCUOS. The changes are not due

to Plato: for rip in TI? ^.epuplip—for which Heindorf on Charm. 155 D wrongly suggests Tip, like Cicero's Seriphio cuidam (Cato Mai. 8)—shews that Plato's form of the story was also familiar. The Platonic version, in which Belbina has become Seriphus, and Themistocles' detractor a Seriphian, afterwards held the field. 33O A 3 Kal TOts Srj. Kafis'also' and Sri illative. 6 €UKOXOS—lavTw. The dative is used as with eb/xevris : cf. Ar. Frogs 359 ^ 5 ' e&KoXos €O~TL TTOKITCLIS ( V . 1. TTOXLTTJS).

T O suit

the application precisely to the story we should require (1) neither would the eineiKTJS easily endure old age with poverty, (2) nor the fir/ e7rieiKi}s easily endure old age with riches. For (2) Plato substitutes 'nor would the bad man ever attain to peace with himself by becoming rich'; thereby conveying the further idea that the bad man is not CUKOXOS eavrq under any circumstances or at any time. Richards' suggestion ev aOry (i.e. yqpq-) for eavry is TO TOU 6E|UO-TOK\&>VS. The story as neat, but loses sight of this additional told by Herodotus v n i 125 is probably more true, if less pointed : iis Se £K TTJS point. The allusion to old age in the second clause, so far as it is necessary to AaKeSatfj-ovos awiKeTO (sc. QefjLiaroK\ijs) £s allude to it, is contained in wore. rd.s 'A8j)va$, ivBavra Tifi6Si]fj.os 'A6bvip KaTaf/.apy4ojv evelnee T6V

[33O A

TTAATQNOI yevono.

Ylorepov Be, r)v 8" iyw, to Ke<paXe, wv Ketcrrjaai

irapiXafies

rj iireicrrjo-co;

/i6O"o? Tt? yeyova

HoV

eireKrrjad^rjv,

%pr]fiario~rr)<; rov

ra TrXeito

I erj, cJ z.d>icpare
re ird-Ktrov fcal rov

irarpos.

10 o fiev yap TrdinTO<j re Kal o/McovvfiOf ifJiol cr^eBov ri ocrrjv iyoo ovalav

iceicrriiiat, irapaXaficbv

vva<; Be 6 Trarrjp en iXdrrco

7ro\Xa/w> roaavrt]v avrrjv

eirolrjcre rrj<; vvi' ovarj'i'

dyairaiy iav f*r) eXdrras KaraXiirco rovroicriv, TrXeiw r) irapeXafiov. 8. II:

irot' II 2 : TTOI All'Sy.

Ov

roi

erroiijaev,

vvv

Avcraeyu> oe

dXXd (3paj(el yi

rivi

eveica rjpbfirjv, rjv B' eya>, on

(lot,

14. ou TOI unus Flor. B : 06V01 A : OCTOI (sic)

TOOTOV S : TOJJTOV TOI q.

Blumner, Gr. Privatalterth. p. 284. [Plut.] vie. Lys. 835 c also calls Cephalus son of Lysanias. 13 TOISTOKTIV. Bekker and others read Men. 87 E ffKe\f/(i/ie6a ST] KO.9' £KO.O-TOV dvaXafifidvovTes, Troia iimv a ^ S s li^eXet. TOVTOUTI, but there is no reason for deserti/yietd fpctfiev KOX iaxfts Kal /cdXXos Kal ing the MSS. The archaic dative in -oto-t TT\OVTOS drf' TCLVTO. \^yofj.(v Kal ra roiavra is tolerably often used by Plato. In the ib<)>4\ifia, and in t h e usual ra iro'ia. ravra; Republic alone it recurs in 345 E, 388 D, There is no derision implied, as in TOTOS 389 B, 468 D (Homer), 560 E, 564 c, 607 B KT7J; (cf. Cral. 398 E) : and it wouldpassage the archaic ending suits the age be absurd to deride a charge to which you of the speaker; but it should be rememat once plead guilty (yiyova xMlxaTl'TT^s bered that Plato's style (at least in his KT\.). If Socrates' question had been not more mature dialogues) is not a mere irdrepov—ra 7rXefw 7rape\a/3es 17 eireKT^iroj, reproduction of the vernacular Attic, but but Troia iireKTijau}, Cephalus would have also in no small measure a literary language said oTrofa iireKTi)aait.riv: but this idiom is or 'Kunstsprache,' in which Ionisms and inadmissible, except where the same inpoetic and archaic forms are occasionally terrogative occurs in its direct form in the employed: see especially Hirzel Der original question. In view of the answer Dialog l pp. 246—250 nn. Hirzel {id. p. (/*6ros Tts KT\.) which Cephalus gives, 34 n. 1) gives reasons for holding that a 7r6
ITOl' tT7€KTT)Crd(lT|V KTX. :

*do you want to know what I acquired, Socrates?' voia is simply 'what' as in

33OE]

nOAITEIAC A

C eSol;a<; ov crcpoSpa dyairdv TO iroXv

01 ai> fir) avrol

01 aWoi

aaira^ovTai.

rd ' ^prifiara.

TOVTO Be iroiovutv

avrd.

axnrep

yap

ol TTotTjral rd

TroitjfjLaTa Kat, 01 7raTe/3e? TOU? 7ratSa? dyairwo-iv, Kai oi -^prjixaTicrafievot irepl TO ^pr/para eavTwv,

Kai Kara rrjv ^peiav,

%vyyevecr6ai, elaiv, 'A\r)6f), D

V.

&>? 15

KTrjGwvrai • oi he KTUjcrdfjievoL BtirXrj r)

(nrovBd^ovaiv

f/Trep oi aXXou.

ovhev ideXovres

eiraivelv

avrOiv

ravrrj

re Brj

C09 epyov

^aXeirol

oiiv Kai 20

aXX' rj TOV TTXOVTOV.

e
fiev ovv, I 171; S' iyco.

d\Xd

fioi en TOcrovSe elire- TL

fieyiarov

olei dyaObv d-rroXeXavKevai rov TroXXrjv ovaiav KtKTrjo-Oai.;

" O , 77 8

o?, ia(o<; OVK av 7roWoi)? •Ke'taaijxi Xeyuv.

erj, tu 2a)«/3aTe9, on, iTretSdv Tt? iyyvs

e5 yap

'icrdi, 25

y TOV o'leadai, reXevTrjaeuv,

eia-epxerai, aiTM 8eos Kai (frpovTls irepl wv efiirpocrOev OVK elcryei. o'( re yap dhiKYjaavTa

Xeyofievoi

fivOoi

irepl

TG>V iv "AiBov,

ds

TOV evddhe

Set eKel Bi&ovai SiKrjv, KaTayeXco/j,evoi rea)?, Tore &r)

E arpe<povaiv I avrov

rrjv

tyvxriv 20.

fir) dXrjOel'i mcnv

icaX avrbi; TJTOI 30

$7rep I I : ijirep A.

33O c 16 SiirXfj TJ 01 aXXot. The re axdofiat {///.as re rods iraipovs meaning is simply 'twice as much as the eXecij, 6Vt oieade rl iroietp ouStv iroiovvres. others': cf. e.g.- Laws 868 A SLTTXT/ rb 3 3 O D 26 lirsiSdv — TeXeimjVeiv : |3Xd/}os eKTeur&Tw and 928 B frqfuovTW— ' when a man faces the thought that he SiirXtf. The ij is like ft after 5iir\dixevoi )*v8oi.. TSIV T\OV<TIWI> nal The verb is to be supplied by a kind of

[33°

TTAATQNOS:

IO

V7r6 rrjs TOV yrfpio* daOevelas rj Kal axrirep r/Br] eyjvrepco (ov T y8tfc> iroXXd dhucrffiara Kai eic 35 TWV VTTVWV, uicnrep ol 7raiSes, dafid

eyeipofievos

Beifialvei

Kai Qfl

fierd KaKT]<; eXirbSof • TO> \ Be fiijBep eavrS dSiKov gvvei&oTt rjBeia 331 eXiTi? del irdpeo-Ti Kal dyaOr), yrjpoTpoo<;, ft)? Kal Yluvoapos Xeyei.

%apievT(o<; yap TOI, 3> ^.(OKpares, TOVT

eKeivos

enrev, ort,

os av St/cat&)9 Kal cxriax; TOV ^LOV Siaydyrj, yXvKeld ol KapSiav 5 drdXXoicra yr]poTp6(j>o<; avvaopei eXTri';, a fidXicrra Ovarwv 7ToXvov yvwfiav Kvfiepva. ev ovv Xeyei uavfiaartos a>9

o-68pa. 7rpos S») TOVT

eyayye TL07)/M

TT)V T&V %pr)fiaTa>v

KTTJQ-IV irXeiarov d^iav elvai, ov TC ' iravrl dvSpb, aXXa TU> eirieiKel. B TO yap firfBe aKowd nva e^aTrarrjaai, rj •tyevcraaQai, fir)8 av io otyeiXovTa rj Qeu> 6uo~l,a<; nvd<; r/ dvdpa>7ra> %pr)/j,aTa eireiTa eKeiae dinevai

BeSiora, fiiya

fiepos

et's TOVTO rj TUIV xPV/J'aT0}v

":rr)ai<;

avfi/3dXXeTai. e%ei 8e Kal a\Xa<; ^joet'a? T r o W n f dXXd ye ev dvff" kvh'i OVK iXd^oarov eycoye 8e'ir)v av eh TOVTO dvSpl vovv 33.

•qSlicriKev A ' S :

zeugma from iwXKbv TL KaBopq aura (i.e. T4 {xeT*; or rather the predicate is accommodated to the second alternative. Cf. 344 B infra and VIII 553 c. To regard the bodily weakness of old age as in itself the cause of clearer vision of the world beyond may be in harmony with the doctrine of the Phaedo, but Cephalus is not represented as a Platonist. Tucker needlessly doubts the text. 34 KOI 6K TWV ilirwwv KT\. xal is 'both,' not 'and,' and balances KOX £>}: ' many a time, like children, awakes out of sleep in terror and lives in the expectationofill.' For wairep ol xa?Ses compare Phaed. 77 D, E, and for the general sentiment Arist. Eth. Nic. I 13. iiO2 b 8—11 apyia

yap €
Hq et corr. A 2 .

added by Plato in contrast to //.era /c XIS CXTOS.

yr\porpo^oi KT\.: 'to nurse him in old age, as Pindar also says.' yrjpoTpiifios is best taken by itself and not with ayadi). 5 aTaXXoio-a KTX. ardWu is used of rearing children, and helps out the idea of yripoTpl><pos: Ms iralSes oi ytpovTes.

It

is not clear how the fragment is to be arranged, nor to what class of Pindar's poems it belongs. See Bergk Poet. Lyr. 6r. 4 1 p. 452. 6 tv ovv—o8pa. The emphasis is quite in keeping with Cephalus' age and character; and Hartman is certainly wrong in condemning the clause: cf. 329 c, 331 B. 3 3 1 B io 6cf>EC\ovTa — 0cu> 6va~£as Tivas. Phaed. 118 A direv, 8 5^ reXeu-

TOI oirovSaia Kal <pav\Tj, TrXty et irq Kara [UKpbv duKvovvral rives TOIV Kurfiaeiav, Kal TaTov £&4yl;aT0, t5 K.pi,Ttov, f:<pri, r y 'Aet\ofj.ey akeKrpvbva' dXXd a7r6iTneiKwv q TCJV TVX&TWV. Sore Kal fii] a^ekria-qTe. W e a l t h is in

3 3 1 A 1 ijSeta—7i]poTpd<|>os. ifSeia is suggested by Pindar's y\vKeia, and Kal aya$7i, as presently appears, is not part of the quotation, but goes with £\irls and is

Cephalus' view the indispensable x°PVyla d/ier^s. 12 aXXd "ye h> dv8' Ivos. dXXd ye is extremely rare in Attic prose: in the

TTOAITEIAC A

II

i, to Xw/cpaTes, TTXOVTOV XPVffifMoraTOv elvai.

UajKaXax;, r^v

C o eyco, Xeyew, a> Ke(*!>a\e. I TOVTO S' CIVTO, rr/v Biicaiocrvvqv, irorepa 15 T7}V aKrjOeiav avTo (prfaofiev elvai av Tt? TI irapd BiKaias,

TOV Xdfiy,

eviore Be aSt/cw? iroceiv;

etiroi,

el Ti? X'tftoi

gavels

diraiToi,

irapa

a7r\&)9 OUTCO? /cat TO diroBiBovai,

rj Kal avrd

ravra

etmv

olov TowvBe Xeyw

(piXov dvBpbs

on ovre %ptj rd Tooavra

aoHppovovvTOS oirXa, diroBiBovat,

av eit] 0 aTroBiBow oi/S' av 7rpo9 TOV OVTOJ? eyovTa D raXr/Or] Xeyeiv.

]

'OpQcos, ecpt), Xeyet*.

8(,Kaio(rvvr]<;, d\r}6r) Udvv

Te Xeyeiv

Kal

OVK dpa d

dv

fiev ovv, 6077, d) 2fo«paT69, viro\al3wv

ye TC •xpr) ~%ifj,Q)viBr) -rreideffdat.

iviore /Jiev 7rd? av

irov el

ovre Si/caio<; 20

iravra

ideXcov

OVTOS b'pos eVrt

\d/3y

rt?

aTroBiSovai.

6 YIoXe/j,ap%o<;, elirep

K a t fievrot,, eiprj 6 Ke<j>aXo<s, Kal 25

vapaBiScofit, vfilv TOV Xoyov • Bel yap p,e ijBr) TCOV [epa>v iTri/j.eXrj6rjvai.

Platonic corpus it occurs—according to the best manuscript authority—here and in Rep. v m 543 c, Phaed. 86 E, Hipp. Maior 287 B, Phaedr. 262 A (d\\d ye 5?j), Phaed. 116 D (id.). In some of these passages dXX' 07c has been conjectured— wrongly, as I think (with Schneider), at all events in the passage from the Republic : — but dXX' &ye cannot be read in the Phaedrus and Hippias Maior. There is no a priori objection to the collocation, which is also implied in dXXa ydp (7' d.pa); and in later Greek d\\d ye aroused no objection. The meaning is 'but still,' originally 'yes,but': as Schneider says, "ye in his dictionibus concedit aliquatenus praecedentia, sed magis urget sequentia." There is perhaps also a dramatic motive for putting aWd ye into the mouth of Cephalus : see on oil fxevToi ye in 329 E. Against the reading of Stobaeus \Flor. 94. 22) dXXi l» ye dv8' ivds, we may urge the further objection that the idiomatic phrase £v avff' ev6; ('setting one thing against another,' as Jowett correctly translates it) seems to depend for its peculiar force (like /xovos liMvif and the like) on the juxtaposition of its two parts: cf. Phil. 63 B (h dvO' ivos) and Laws 705 B (dv6' evbs &). The passage quoted by Stallbaum from Euripides Orest. 651 iv fi,ev rbS ij/uv dvff evbs Sovval

ae xfii is quite different and does not mean ' hoc praecipue,' but ' one thing in return for one thing,' as is clear from lines 646 f. ij

OUK IXdxurTOV is not adverbial (as

Hartman and others suppose), but belongs to TOVTO: 'setting one thing against another, I should regard this as not the least important object for which wealth is most useful to a man of sense.' The emphasis is characteristic: cf. 329 c, 331 A. 3 3 1 c, D The question 'What is yustice ?' is for the first time raised. Is it simplv to speak the truth and pay what you owe? Polemarchus succeeds to Cephalus1 part in the conversation. 3 3 1 c 16 Tiiv ctXrjBeiav KT\. This theory of justice or righteousness is deduced from the words of Cephalus: TO yap

fnjSi

a.KOi>Td Tiva

ei-airaTTJo-cu rj ij/eij-

aa.aBai being generalised into dXrjdeiav (truthfulness, cf. TiXifiij \eyei.v below), and /XJ/8' av 6
It is simply Truth and Honesty, the two chief ingredients in the popular conception of morality. dirXws OIITWS '. * quite without qualification.' For this idiomatic oihus cf. pqSias oiino II 377 B «. 18 otov ToiovSe \«7
12

TTAATQNOI

[3311>

Ov/covv, e<jyr], iyco 6 U.oXefiap^o
ye,

17 S' 09 ye\dcra<;' Kai afjua fjei irpb
ral terms it is that which is suitable or 3 3 1 D 27 &|>T). There is not sufficient appropriate. Simonides in fact meant reason for changing the best supported reading t-<pr], iyii to (£s ovvtyuas—6V01ia/iiv (327 c), and in noted, is here meant man's whole duty to the lively emphasis with which he breaks his fellows, as OO-IOTTJS is right conduct in in just above: fl-dci; /j£v ofo—eiwep yi n relation to the gods. In this wide sense Xpv StfiioviSy Trdfftcrffai. True to his the word was commonly understood by name, he is first to mingle in the fray. the Greeks (cf. Theog. 147 i" Si SIKOIOIt is this (piXoXoyia on the part of his son aivg (rvWrj^drjv iraa' aperi] hi); and even which draws a smile from Cephalus: in the scientific study of ethics, the word over-much irpodv/ila always struck the still retained the same wider connotation, Greeks as laughable: cf. e.g. Eur. Ion side by side with its more specific meanii72ff. The words in which Socrates ings (Arist. Eth. Nic. v 3. ii2O.b 11 ff.). addresses Polemarchus 6fios are also somewhat more ap- good to friends and harm to enemies, is propriate if the title was self-chosen. a faithful reflection of prevalent Greek Cephalus leaves the argument to be car- morality (Luthardt Die Antike Ethik ried on by the assembled company (for p. 19). It is put into the mouth of Siufui> does not mean Polemarchus and monides as a representative of the poets, Socrates alone): whereupon Polemarchus, seizing hold on the word irapaStSw/u in on whose writings the young were brought its sense of 'transmit,' 'bequeath,' play- up: cf. Prot. 316 D, 325 E, 338 B ff. fully claims the right to inherit his \6yos As typical illustrations we may cite: Hes. OD. 707 ff.; Solon 13. 5 ; Theog. 337 f.; as Cephalus' eldest son and heir. It Archilochus Fr.(t-,\ PindarPyth. 1. 83— may be added that 'ifyri iyii was much 85; Aesch. P. V. 1041 f.; Soph. Ant. more likely to be changed to iijnfv iya 643 f. ; Eurip. Med. 807 — 810; Meno in than vice versa. With the Greek compare Phaecf. 89 C dXXd Kai ifni, lr;, rbv Plat. Men. 71 E auTtj iffTtp dvdpbs apeTTj, 'IoXewp 7rapa/caXet.

iKavbv elvat ret TTJ$ TTOXCWS irpdrret^, Kai

TrpaTTovTO. TOUS fikv tpLXovs eS iroieTv, TOVS

8' ixBpobs KaKuis : cf. also Crito 49 B, Xen. Cyr. 1 6. 31 ff. and Hiero 11 2. Socrates editors quote Cicero Epp. ad Alt. IV 16. himself in Mem. II 3. 14 represents the 3 " credo Platonem vix putasse satis con- same principle as generally accepted in sonum fore, si hominem id aetatis in tam Greece : KOX y.T\v irXcL&Tov ye doKei avijp longo sermone diutius retinuisset." Cf. ewaivov S£ios etvai, 8s av [Lvatrtov, fXKXyjpbv ydy] references, which might easily be multioPTtx, Tip 5t Sr) vttiiTepip re Kai vypoT^ptp plied, shew that Plato is not, as TeichOVTL wpoawaXaUiv. It is worthy of note muller supposes (Lit. Fehd. I p. 22M.), that the entrance and exit of Cephalus specifically refuting Xenophon, but rather are alike associated with the services criticising an all but universal view. See of religion: see 328 c and Introd. § 2. Nagelsbach Nachhom. Theol. pp. 246 ff. 3 3 1 E—332 B The second half of It is seldom that a voice is raised in the definition of Justice which Socrates protest, as by Pittacus (according to deduced from Cephalus' remarks is now D. L. I 4. 78) in the memorable words taken up and discussed in the form in Tws cryfe TT)V ebfy-qfdav. T h e

332 A]

nOAITEIAC A

E

V I . Ae'7e Brj, I eiTrov eyco, cri) 6 TOV \6yov /cXrjpovopos, T'U <prj<; TOV AificoviBrjv Xiyovra opOdos Xeyeiu irepl BiKaiocrvvrjt;; "On, ff B' 30 ov Boicel e/j,oiye /ca.Xw? Xeyeiv. 'AWd fievTOt,, r\v S' iyoo, 'ZI/AWVLBT) ye ov paBiov airicTTelv o-o^o? yap Kal 8elos dvrjp- TOVTO fievToi o T'L 7TOT6 Xeyei, av /j.ev, a> TioXefiap^e, 1'? ybyva>o~icei<;, iya> Be ayvoSi. BrfKov yap OTI OV TOVTO Xeyei, oirep apTi ekeyofiev, TO TIVO<; 35 TrapatcaTaOefjiivov TL OTCOOVV fj.rj o~coei\K,6fievov irov icrTiv TOVTO, b irapaicaTkQeTO- rj yap;

331 E

29

6 T O V X67OV K\T]POVO|J.OS.

\iyovo-L.

See on Traides iKehov TOD dp5p6s II 368 A. dviip. I formerly read avrip, but av$)p 31 Ttt d<{KiX6|ieva—4aaiv, OVTOS. there is nothing like it in his fragments. 36 irapaKaTa6c|iEvov KTX. Xen. Cyr. The words do not profess to be a defiI 6. 31 ff. Kal fri Tpoflas (sc. iirl rwv nition of justice: if they did, TO would T)IAer£pwv irpoydvwv yevofievos Trore avrjp appear before Swaiov. It is not likely Siddo'KaXos TIOV iraidojv) raura idiSaffKev that Simonides himself explained this us Kal roi)s OVV is to be taken with irapaKarahe is represented as saying that tyrants Bepivov and not with airaiTovvTi.. are iicav&TaToi—Ka/cwffcu fiiy exQpotjs, 37 KCUTOI-ye 6(j>et\o[j.evov. There is the dvrjaat be (piKovs. The words of Socrates same dispute about Kairoi ye as about ail fiep, w No\{/i.apxe, foois yiyvw Bi dyvow tend to fix the responsi331 B). KaiTm ye has the best MS aubility of the explanation on Polemarchus thority in its favour here and in iv 440 D : alone. Probably Simonides (if the saying elsewhere in Plato it is not well-attested is his) meant no more than that we should except in the i>o8ev6/i,evoi, where it occurs 'render unto Caesar the things which are Min. 318 E, Axioch. 364 B, 368 E. Kafrot Caesar's.' Plato virtually confesses in ye is also found occasionally in Aristo332 B that his interpretation is forced. phanes, Xenophon, Aristotle, and the orators: see Blaydes on Ar. Ach. 611, and the Lex. Arist. Many distinguished critics would emend the idiom everywhere; but the instances are far too numerous for such a drastic policy. The difference between Kalroi 6(pei\bixevbv ye wov (which Hoefer de part. Plat. p. 38 would read) and KaiTOi ye dos—8eios. Cf. Prot. 315 E. ao
[332 A

17AATQN0I Nai.

'AiroBoTeov Be ye 01^8' OTTWCTTIOVV Tore, oirore Tt9 fir) traxppo-

va><; cnraiTol;

'AXrjdrj, 7) 8' 09.

"AXXo

Br] TI rj TO TOIOVTOV,

eoiKev, Xeyet, %i/A,a>viBrj'; TO TO, 6(j>eiX6/jLeva Bi/caiov elvai 5 " A W o /xevToi vr) At', erj' iXov
ov

T019 yap

(f>lXoi<; o'ierai

"TrapaKaTadefJ-ivtp, ' edvirep

r) cnroBoaK

09 av

rj<; TOP H/ifiapLBrjv;

oK diroBoTeov, o TI av Tvyr)

otv,

) , o ye 6(f>eiXeTdi avTois.

Yldvv

r)v B eya> •

TW j^pvcrlov

/cat

yuyvrjTai, cftlXoi Be toaiv o Te tiTroXafiftdvcov 10 OVTO) Xeyeiv

6(f)eiXeiv TOV<;

fiev TI Bpav, Kaicov Be fJ,r]Bev. Mav6dva),

TO. 6tiX6fieva diroBiB'^aiv,

«?

d-jroBiBovai.

airooip

rj Xf}i]ft,<; fiXafiepa B

ical 6 aVoStSov9" fxev ovv.

Tt

6eiXo/j,€vov; YiavTairaai

ov^

Be;

Tot9

fiev

6e!,XeTai Be, olfiat, irapd, ye TOV

e^Opov TU> eyQpas, ovep ical Trpocnjicei, icaieov TI. 12.

dt g : 5^ ye Alfy.

rjKov is a more general term and is the 3 3 2 A 1 diro8oT«'ov—airai-ro!: ' well, regular word in classical Greek for ' proper but we were not on any account to make conduct' or ' d u t y ' (as the Greeks conrestoration at the time when the claimant ceived it), the Stoic KadriKov being very is'—according to the Greek idiom ' was' rarely used in this sense by good authors. —'mad.' Socrates, as in ovep &pri e\iyo/iev, is appealing to the admissions 3 3 2 c—336 A The definition is made by the warrip TOV X070U (in 331 c), further elucidated down to 333 B: and as he is justified in doing when addressthereafter Socrates begins to criticise it. ing his heir, owire is not—as rdre shews In the first place, the definition is made —the particle of 'indefinite frequency,' more precise by representing justice as an but stands for ore of the direct: the art, whose business it is to benefit friends whole clause T6TC 6ir6re TIS /IT) p6vws and injure foes (332 c, D). The quesdwairoT is thus in the oratio obliqua of tion is then raised—how does the art of self-quotation and exactly corresponds to justice do good to friends and harm to el iiaveU diraiTot in 331 C. Madvig's foes ? By the analogy of other arts PoleaircuTe? for awaiTo? is therefore unneces- marchus is induced to say that Justice sary. Goodwin MT. p. 213 explains the benefits friends and harms enemies (1) by optative otherwise, but not (I think) fighting with them and against them in rightly: time of war, and (2) in connexion with 6 aYaBov |Uv TI Spdv sc. avrovs, for partnerships concerned with money in time rots 344 A- I therefore follow Bekker the art of keeping money safe, is also the in reading 5e. 13 irpotrijKEi. drpeCKbiievov has thus art oj stealing money—always provided that it does so for the benefit of friends been equated with ir/.oiriJKOJ' by means of the special cases TO rdis u\biJ.evov and the injury of foes {333 E—334 B). POa n d TA TOIS exSpois 6
332 c] VII.

nOAITEIAC A HwifaTo apa, r)v B' i, o>? eoiicev, 6

C Ktu? TO BUaiov

o e'ir).

Bievoeiro fiev yap,

/

a>9 I (jiauverai, on

einj BiKaiov, TO TrpoafJKOV 6KaaT(p drroBiBovai, TOVTO Be o<j>ei\ofjt.evov. AWd ow

Tt? avrov

rjpero,

TL olei;

ecpr].

T

TOVT' 15

mvofiaaev

O TT/30? Ato?, rjp S' iyco, ei

w XL/ACOVLBT), f] T'MTIV ovv

TL

diroBiBovaa

6ei\6fievov ical TrpocrrJKOu re^vr] larpiicr) KaKelrai; TL av o'iei, 7)fuv avTov a-rroKpivacrdai; AijXov on, eT), rj acofxaffiv (f)dp/j,aicd 20

definition in the old form, and Socrates thereupon starts a fresh line of argument. By 'friends' and '•foes'' Polemarchus means those who seem to us good and bad, not those who are so. But as bad men often seem to us good and good men bad, fustice will often consist in benefiting bad men, and harming good, i.e. in wronging those who do no wrong; or conversely, if we refuse to accept this conclusion, and hold that it is just to benefit the just and hurt the unjust, it will often be just to hurt friends and benefit enetnies, viz. when our friends are bad, and our enemies good (me—334 E). Polemarchus hereupon amends his explanation of 'friend' and ' enemy' into 'him who both seems and is good,' and ' him who both seems and is bad': and the definition now becomes, ' It is just to benefit a friend if he is good, and injure an enemy if he is bad (335 A).' To this amended definition Socrates now addresses himself. He first proves by the analogy of the other arts that to hurt a httman being is to make him worse in respect of human excellence, i.e. Justice, in other words to make hivi more tinjust, and afterwards by means of similar analogical reasoning, that no one can be made more unjust by otie who is just. Simonides' saying, if Polemarchus has explained it aright, was more worthy of a tyrant than of him (335 A—336 A). 3 3 2 B ff. The seventh chapter is a good example of Plato's extreme care in composition. A careful study will shew that the structural basis consists of two illustrations followed by an application: this occurs seven times before the conclusion of the argument is reached. Similar, but less elaborate, examples of symmetrical structure are pointed out in my notes on Crito 49 B, Prot. 325 D. 3 3 2 B I4TJV£|O.TO—iroi.T)TiKus. Theaet.

present passage is no more serious than that in the Theaetetus: Plato knew that Simonides merely meant to say 'it is just to render what you owe.' 3 3 2 c 17 dXXd T£ oto.; is a rhetorical question, which needs and receives no answer, like rl p.i\v; and rl fj.r)v SoKeis;

(Theaet. 162 B). It is equivalent to 'of course.' For the use of H Stallbaum compares Gorg. 480 B TI yap Si] cpwfuv; to which there is also no reply. This explanation is preferable to that of Madvig, who gives dXXd ri oiei to Socrates, and takes $<pr) as equivalent to avv£<pri— a harsh usage in a narrated dialogue, and not likely to have been intended by Plato, because sure to be misunderstood. Liebhold's dXXo TL otei; t-rptj has everything against it. before irpos Ai6s is (as Schanz holds) an interjection, and does not require a vocative to follow it: cf. Euthyd. 287 A, 290 E. It is tempting (with Tucker) to take w irpbs Aios as part of the address to Simonides (cf. Euthyd. 294 B co irpbs TQJV Bewv, r\v 5' ^yc&, c5 Aiovv
adov). But on this view the presence of el oftv—TJpero forms a difficulty, and u> irpbs Aids may very well go with TL av oi'ei— aTrotcpivaffdat.

19 6<j>ei\6|i.evovKalirpocrfJKov. It is characteristic of Plato to combine the thing explained and the explanation itself in this way: see my note on Prot. 314 A. Here 6(pei\6/jt.evov is necessary to enable Simonides to recognise his own saying. iarpiKr)—iia.7ap1.KT]. In Gorg. 463 A ff. Plato refuses the name of 'art' to 6\poTrouK-fi : it is but an ifiiretpia or Tpi/3i), a sort of bastard adjunct to iarpucli, as KO/IfUOTiKri is to yvixvaaTiKT).

Here, where

less precision is required, both are reva abiTTdfievos TTJV rod KTjpov ofioiiTTjTa. T h e garded as Tix <194 C TO TTJS fvxn*

K^fS 8 ty-q "Opripos

[332C

TTAATQNOI

i6 Te icai avria

Kai TTOTO..

' H Be TIO~LV TL diroBiBovaa

otpeiXofievov

Kai •jrpoa-rJKOv Teyyt) fiayeipiKt) KaXelrai; ' H TOt9 ' otyoLS TO D 7)Bvcrfiara. ~Elev r) ovv Br) Tiaiv Tt, airoBiBovaa Te%vr) BiKaiocrvvrj av KOXOITO ;

E t fiev TI, er), Bet aKoXovOelv,

(6 StuKpare?,

Tot?

25 e'fnrpocrdev elpr/fievois, 77 T019 <£iXot? T6 Kai i%dpoi<> axpeXtas re Kai /3\a/Sa? ciTroBoBovcra. To TOU? (frlXovs

dpa ev iroielv

Kai 7-07)9

e%6poi><; KaKW'i Sucaiocrvvrjv Xeyei; Ao«6i fioi. Tt? ovv BvvaTa>TaTolXov<; ev iroielv Kai e%0pov<; KaKax; 77750? vocrov Kai vyieiav;

'IaTpo?.

30 KLVBVVOV ;

Tt? Be irXeovras

I Trpof

TOV TTJ<; 6aXuTTT)<; E

K.v/3epvriT7)<;. T t Se; 0 St'/cato? «V TtVf -rrpd^ei Kai

Trpo? TI epyov BvvarcoTaTOs i,Xov<; axfreXelv Kai ej(dpov
6 BiKaw; a%p7)
Ov irdvv fioi SOKSI TOVTO.

Uprjai/xov

apa Kai ev elprjvr] BiKaio\o-vvr); XprjGifiov. K a t yap yecopyia • 333 7) ov; N a t . n p d ? ye Kapirov KTrjcnv. N a t . K a t fir)\> KaiaKvroTOfiiKT); N a t . TIpoalr)<; KTrjcriv. Tldvv ye.

Tt Be Brj; TT)V BiKaioavvr)V 777)69 TLVO<; ^peiav

5 ei> elpr/vrj ^airji

17 KTrjcnv

av xprjo-tfiov elvai; IIpo? TO, %vfifS6Xaia, a> Be Xeyet,? KOivcovrjfiara, r\ TI aX\o; Kot-

3 3 2 D 23 etev according to Timaeus of the two illustrations. So also below (Lexicon s. v.) expresses (rvyKaraBeais fih in 333 A T£ di 5TJ ; TT\V 5iKaxoaivt]v K T \ . TWV elpTjfj.4vo3v, iTuvatpi] de irpbs rcfc fx4\32 irpo
333E]

TTOAITEIAC A

B vwvrjfiaTa BfJTa. T Ap' ovv 6 BUaios ' dya06<; Kal ets TT€TTWV Qkcriv, r) 6 ireTTevTiKo?; 'O ireTTevTLKos. 'AXX' eh TTXIVUWV Kat, Xoacov veo~iv o BiKaios xpr)o~iyb
OvSafidJ*;. ' A X \ ' et? TtW Br) KOivwviav 10

o BiKaios afieivcov Kowavos TOV KiOapuaTiKov, &airep 6 Kidapio-TiKo1; TOV Biicaiov eh KpovfiaTav; Et? dpyvpiov, eftotye BOKBI. UXrjv y' icr&)9, ft) UoXefLap^e, 7rpo? TO xP^a^aldpyvpiq), OTav Ber) dpyvpiov C KOivf) irpiaaQaL r) diroBoaOai, ' Xirttov TOTB Be, w<; eya> olfiai, o nnriicos' r) yap; <£>aiveTat. K a t fxrjv orav ye irXolov, 6 vav- 15 TTTjyos 7) o Kv{3epvr)Tr)<;. "EoiKev. "OTav ovv TL Ber) dpyvpia) i) %pvo~ia) KOLVJ) ^prjaOab, 6 BLKaios ^p^crtyUWTepo? TWV aXXayv; OVKOVV OTav TrapaicaTa8eo~6ai Kal <JWV elvai, a> Sca/cpare?. Xeyeis, OTav /j,r)Bev Berj axiTw Xpr/aOai dXXd KeiaOai; TIdvv ye. ' OTav apa d^prjaTov fi dpyvpiov, TOTe %prjcrifioaiveTai. ^rjcret? Be Kal dairlBa Kal Xvpav bWav Ber) vXaTTeiv Kal firjBev ^prjaOai, xprjo-if/.ov elvai Tr)v BiKaiocrvvrjv, orav Be %pr)o-8ai, Tr)v birXiTiKrjv Kal Trjv fiovaiKrjv; AvdyKr). 25 K a t Trept TaKXa Br) irdvTa r) BiKaiocrvvt) eKaaTov ev fj,ev xprjaei axpr)o~TO<;, ev Be dxpr)o~Tiq j£pr)o~ifio
E

VIII. 21.

' OVK av ovv, (3 (j>iXe, irdvv ye TI o-irovBalov elt) r)

dirj q : deoi AIIS.

28.

O{IK av ovv S et corr. in mg. A 2 : QHKOVV A}q :

OUKOUV I I .

3 3 3 B 10 els T^va 8i} KoivuvCav is i.xpt]STia xp^c/J-os in D). It is noticeable idiomatic for els rivos drj KOLVCOVLCLV. Comthat Plato does not take into account the pare VIII 556 C i) iv odQv wopeiais i) iv possibility of money being deposited at dXXais rial Koivwvicus and TT\V Tifirfv interest: in this case the money could not TOLVTTJV (where the English idiom would be said to be useless. 3 3 3 D 22 Kal Koivjj Kal. I8£a: not expect TT)V Ti^v rainris) in II 371 K. In spite of eh Kpov^drav and eis apyvpiov, it 'to the individual and to the state,' but is not necessary to read (with Richards) 'both in dealings with others, and in rlvos. personal concerns.' The words Kal tSla 3 3 3 c 18 irapaKaTafleVBai Kal
2

[333 E

TTAATQNOI

i8

Bixaiocrvvr], el irp6<; ra a^prjara

xprferifiov

y

30 o-KeijrcbfAeOa. ap ot/% 6 Trardljai

bv Tvy")(dvei.

Setv6raTo<; ev fidxV

e'lre T O T teal aXK-rj, OVTOS Kal
OCTTIS Seivbs <j)v\d^ao-0ai, "E/ioiye

j

So/cel.

Udvv

Kal \a6eiv

'

TOVTOV

Kal

(fiwp Setj/o?.

5 Set,vo<; (fivXarreiv,
OUTO?

ye.

"EoiKez/.

10 opK(p re. Kal Kara

Et

V

ovv

BeivoTaros

KeKaaQat

eoiKev ovv fj hitcaboavvr) Kal Kara Hi//,(ovl8r)v K\€TTTIKI]

dvair Kai yap eK I dyana

re B

KXeivToavvr}

6'

ere Kal KaO' "Ofirjpov

TK etvau, e V dxpeXia ov^

dpyvpiov

6 X070?, efyrj,

irdiTTrov AVTOXVKOV

TrdvTas dv9pdiTrovs

/3ov\evfiaTa

6 SUaios

/j,e/MaOrjKevat, avro.

i\a>v Kal eirl /3Xa/Sj; TOiv ej^OpGiv. 33.

"

'Ap

Tt? dpa Secvof (f>v\af;,

dpa

Tt? o St/cato?, to? eoiKev,

TOV 'OSucueai? 7rpo? fnjTpbs

Kai (fcrjaiv avrbv

"OTOV

Kal Kke-rrTeiv Seivo<;. ' O ? yovv

K\eTTTi)
rn UKTlK

'AXAa p,rjv arTpa,TOiri\8ov ye 6 UVTOS 334

Tldvv

Kal KivBvveveis Trap' 'Ofirfpov

Tobe be

T e

96<;, b'vrrep Kal rd rmv iroXepicav tcKey^rau icai

Kal T a ; dXXa<; 7rpa^et?.

rov

e

fievroi

OVTCOS eXeyes;

t/nrorftms coniecit Schneider: ifiiroiijaai A I I ^ : KO.1 i

TCSV Ov

fia

Hy.

D), understanding eon. The accidental 3 3 4 A 1 o-TpaTOireSou y« KT\. The omission of av is however not uncommon 0rpan/"y6s must be both <j>v\aKTiKbs re Kai in Plato's MSS : see on iv 437 E. KKtirTris according to Socrates in Xen. Mem. i n 1. 6. 31 OIITOS Kal <|>vXd|aavTcu. Cf. Hipp. avayKCUov d£ eTvat rbv avrbv TOVTOV Kal T6 Min. 365 c ff., where this view is worked Xetpov elS&vai, Charm. 166 E, Hipp. Min. out at length, ib. 369 B avaiv£<pavTai. b 367 A ff. See also Stewart's Notes on the airbs ui> \j/evdii$ re Kal dAij^^s and Xen. Nicomachean Ethics Vol. 1 p. 378. Mem. IV 2. 20 ff. &vawi(f>a.VTai, as J. and C. remark, expresses an unexpected re32 <|>vXa£a(r8ai KT\. Seecr.n. With sult—here a paradox. Like 6 £KWV a/j.apthe emendation in the text, the argument T&vav afielvuiv, the conclusion is a logical is as follows: (1) he who can irard^ai, can 0v\d£ct6), can XaSe'lv lfi.iroi-i)aas (v6-of virtue and knowledge, made without regard to experience. aov): (3) he who can K\tyai. (Ta TSIV wo\efiioiv), is a good
334E]

TTOAITEIAC A

19

TOV At , kri, dXX' ovKeTt. olb~a eycoye 6 ri eXeyov TOVTO fiivToi efiotye Bo/cei ert, axpeXeiv fiev TOW <j>!,Xow r/ BiKaiocrvvrj, ftXairTeiv C Be TOW ixOpovs. QiXow Be Xeyei? I elvai iroTepov TOIK; BoKovvTa<; 15 XPVa"r°v<; elvai, rj TOW ovTas, Kav fir) BOK&GI, Kal ix&pow Et«o? fiev, eTol<; rroXXow fiev ^prja-Tow elvai fir) SvTat, 7roXXow Be TovvavTuov; 'Afiaprdvovcriv. TOVTOK dpa 20 ol fiev ayadol exdpoi, ol Be KaKol iXot,; TLdvv ye. 'AXX' o/xco? D BiKaiov TOTe TOVTOIS, TOW fiev Trovqpow weXeh<, ' TOW Be ayadovs ffXa-KTeiv; <&aiv€Tai. AXXd firjv o'l ye ayadol BUaiol Te Kal oloi fir) dBiKelv. 'AXTJOTJ. K a T a Brj TOV O-OV Xoyov TOW firjBev (loiKOWTas

biKaiov

/caKcos Troielv.

M?7Ofltw.&)9, e&m, w Xft)/cpctT69' 25

Trovr/pof yap hoiKev elvai 6 Xoyos. T01/9 dBiKov<> dpa, r)v b" iydi, BiKaiov ftXdiTTeiv, TOVS Be BiKalovs axf>eXeiv. OWTO? eKeivov KaXXiwv (f>aiveTai. IloXXot? dpa, do UoXifiapxe, %vfif3r}creTai, oaob E Bir/fiapTTjKaaiv Tmv dvOpw-rrmv, BiKaiov elvai I TOII? fiev 7), OVTCO £vfif3aivei. aXXd fieTadcofieda- KivBvvevofiev yap OVK opdws TOV (j)iXov Kal ex@pbv deadai. 13 TOOTO—STI. SO Euthyphro (15 B) harks back to his first definition of

immorality of the conclusion: the second alternative is expressed in full as the airb

piety (6 E) after he has been refuted by TOVVOVTIOV TJ TOV 2L/J.O)V15TIV ^tpafAev Xeyeiv. Socrates. Cf. also VII 515 E n. 3 3 4 D 28 oo-oi KTX. : not 'those of 14 SOKCI does double duty, first with mankind who are in error' (J. and C.) TOVTO and then with SLKCUOO-VVT) : cf. v i but'those who have mistaken their m e n ' : 493 A, VII 517 B, 525 B, 530 B and cf. Phaedr. 257 D TOV eTaipov CXoiis Se X£yei.s KTX. The same 3 3 4 E 30 irovr)poi ^dp KTX. Stallmode of argument recurs in 339 B ff. Cf. baum (followed by D. and V.) wrongly also Hipp. Maior 284 D. takes aiTois as 'in their eyes.' The reason3 3 4 c 21 <j>£Xoi. KTX. Schneider ing is difficult only from its brevity. If it rightly observes that /card 5<) TOV crdv is Sliauov fiXdirreiv ddtKovs, and men some\byov below tends to shew that dXX' bfias times suppose that a man is good w/ien he —pXatTTeivis interrogative. The argument is dad (irovqpoi yap airoZs elfflv 'for they is in the form of a dilemma: either (a) it have bad friends'), then since friend has is just to injure those who do us no inbeen defined as one whom we suppose to justice (and benefit those who do), or (b) be good (334 c), it is sometimes SiKaiov it is just to injure friends and benefit foes. fHXaTrreiv iXovKai4x8p6v. Hartman (with words which I have put in brackets, besome inferior MSS) wishes to insert T6V cause they lessen rather than increase the before ixSpov; but cf. infra in 400 D and 2—2

rfAATQNOS

2O

ws ffifievoi, u> YloXe/u-ap^e; 35 elvai.

Nvv

Tov BoKOVVTa xprjcrrov, TOVTOV
Be •nvw?, r\v S' eya), /j.eTa6(o/j,e0a;

ri B' o?, Kal TOV ovra xprj&Tov Be fir), BoKelv d\Xa decris.

[334

<j}l\ov

/MTJ elvai
Kal Trepl TOV i^Opov

Nat.

KeXeveis

(plXov ev TTOielv, TOV S' ej(dpov

IX.

"Et7Tii> dpa,

fjv

S'

BLKCUOV eivai

eaTat, TG3

TOV f/,ev

/ca«w9, vvv TT/JO? TOUTW woe \e
OTi h'cTTbv BiKatov TOV (lev l\ov dyaObv ica/cov oVTa j3\a7TTei,v;

re,

Be r/ avTrj

Sr; ij/ua? irpoadelvai

5 BiKalw, rj, a><> TO irpSiTov e\e
10

BoicovvTa

<£>l\o<; fiev Brj, w<s eoiice, TOVTQ} T<W \6yq> 6 dyado<;

e%6pb
ij(6pbv

Tbv

TOV Be BOKOVVTU \ fiev, OVTO, 335

Udvv

OVTCL ev -jroieiv, TOV B

fiev ovv, er}, ' OVT&>9 av fiot B

£760, BiKatov

dvBpbs

f3\dTTT6iv

Kal

ws—KaKtos is summed up in ToiTip, and the whole sentence means: ' do you wish us to make an addition to our account of justice, or in other words to say now—in 35 TOV SoKOVVTCl T€ Kal TOV OVTa. addition to our original definition where The meaning required—'he who both we said it was just to do good to friends seems and is good'—would be more cor- and harm to enemies—that it is just to do rectly expressed by rbv doKouprd re—Kal good to friends if they are good etc.' This &VTO, (so Ast and others), but "aliquid tri- explanation is (I think) the least vulnerable buendum interpositis rj 5' os, quae negli- one, if the text is to be retained. With gentiam repetendi, si est negligentia, irpocrdeivai used absolutely cf. 339 B. For saltern excusant " (Schneider, who com- other views see App. I I I . pares also infra 341 B irortpus Xcyets TOV 3 3 5 B 10 ilo-Tiv apa KT\. Cf. Crito

many other examples cited by himself. To pronounce them all corrupt is to destroy the basis on which our knowledge of Platonic idiom rests.

apxovTa re Kal TOV KpeiTTOva). I n TOV d£ 49 A ff., Gorg. 469 B, [irepi dpeTrjs] 376 E. doKovvTa fJ>ev, dvTa. 5£ /«J Polemarchus ex- This chapter contains the only element of

presses himself more accurately.

permanent epical interest and value in the discussion with Polemarchus—the only crates unfairly neglects the SOKQV, although element, moreover, which reappears in a according to Polemarchus' amended defi- later book of the Republic (11 379 B). The nition the aya66s who seemed irovrjp6$ underlying principle—that /ca/cfis iroiiiv = would not be a friend, nor the irovripSs KaKbv iroiuv—is in accordance with the who seemed ayaOSs an enemy. Pole- traditional Greek view of life. For illusmarchus' theory indeed points to a division trations we may cite Od. x v n i 136 f. TOIOS of men into three classes : friends, enemies, yap vbos icTtv eirixdovliov avdptbiroiv \ olov and those who are neither (viz. those who eir' ^fiap ayr/ai iraT^p avbpGiv TE BfCiv r e , seem good and are bad, and those who Arch. Fr. 70 (Bergk), and Simon. Fr. seem bad and are good). The somewhat 5- 10—F4 dvdpa d' oiK &rn ^i} ou KOLKOV ideal view that the aya.66s is (pi\os and the (•pfievai. I Sv afi&xavos GVfupopa Ka0i\or \ wovr/pbs £x9p°s ' s genuinely Socratic (cf. 7rpdfas /A£V eB 7r£s dviip dya#c$s, | KaKbs 6' d Mem. II 6. 14 ff.): it is part of the wider /ca/cujs < TLS > , I Kawl irXelffTov ajoiffrot, view that all men desire the good (Symp. rotys KC deal
4

6 &YO.86S—o irovupos.

irpo
So-

ij after T<J

meaning in /xoxSripds a n d wovTipbs from

Sixatij) must mean 'or in other words': cf. 'laborious,' 'afflicted' (e.g. Hesiod Fr. infra 349 E irXtoveKTeiv T) a£iovv ir\iov ?x e '"95. r Gottling) to 'depraved.' Converseand Phaed. 85 D M §t[i(uoT{pov ox^f^aTos, ly, prosperity makes one morally better, ij \byov ffeiov TIC6S (so the Bodleian, but ij as in Solon 13. 69 f. T<£ b~k KOKUS (pSovri. is cancelled by many editors). The late #e6s irepi "iravTa T18T}(TIV | O~VVTVXLT]V dyad'qv, expression QaiSoiv % irepl i/'ux^s involves $Kkwnv dtppoaivris, a n d in t h e frequent essentially the same use of ij. The clause identification of einrpayta or eiSaifiovta

335E]

nOAITEIAC A

21

ovnvovv avdpcoTTWv; K a i irdvv ye, ecfyr), rnvs ye Trovrjpovs re Kal eydpovs Set ftXaTrreiv. HXaTrrofievoi B' LTTTTOI fteXrlovs rj %eipovs yiyvovrai; Xeipou?. *Apa els rrjv r&v KVVO>V dperrjv, r) elf rrjv ru>v LTTTTCOV ; Et? rrjv rStv ITTTTCOV. *Ap' ovv /cat Kvves fiXairrofievot, •fteupovs ytyvovTai els rrjv rwv KVV&V, nfOC OVK els rrjv rwv ITTTTCOV 15 Qaperrjv; 'Avdyicr}. 'Avdpco-rrovs Be, a> eraipe, firj l ovrw <pa>pev, dperrjv ^eipovs ylyveaOao; f3\aTTTO/j,evov<; els TTJV dvdpwrreiav Kal Tldvv fiev ovv. 'AXX' r) hiicaLocrvvr) OVK dvdpunreta dperrj; TOUT avayKt).

Kal TOVS /3\airTOfievovs

apa, eo <j>i\e, TCOV dvOpdywav

avdyKT) dSiKcoTepovs y'vyveadai. "Eot/cev. ^Ap" ovv rfj fiovaLKrj 20 01 /Movcriicot afjMvaovs Bvvavrai- Troielv; 'ASvvarov. 'AWd rfj nnrbicfj 01 iirtriKol at,Tnrovs; OVK earov. 'AWd rij BiKaioavvp D Sr) ol BiKacoi dSiKOVS; rj Kal gvWrj/3Br)v I apery ol dyadol Kaicovs; Ov yap 6ep/J-6rt]ros, olfiai, epyov yjrv)^ei,v, dWa 'A\\d dSvvarov. rov evavriov. N a t . OuSe ^rjpoTTjros vypaiveiv, dWa rov evavriov. 25 Tldvv ye. OvSe Brj rov dya6ov {3\d"jrreiv, dXXa rov evavriov. Udvv ye. OVK apa rov <$>aiverai. ' O he ye hiKaios dyaQos; Si/calov fiXdrrreiv epyov, m TIoXefMap^e, ovre (ptXov ovr aXXov Tiavrdrraai [Moi 8oiceTs ovBeva, dXXa rov evavriov, rov dhtKov. E dXvjdri Xeyeiv, eij, do ' 'ZcoKpares- Et apa rd ofaiXofieva eKaarw 3° aTToBihovai (prjalv ris BiKaiov elvai, rovro Be By voel avrw, rols fiev e^Bpols /3Xd/3r;v 6eiXeo-&at, -rrapd rov BiKaiov dvBpos, rols Be (jiiXois GocfaeXiav, OVK TJV aocj>6s 6 ravra elira>v ov yap dXr)6i) eXeyev ovBafiov ydp Si/caoov ovBeva rjf^lv etfidvrj ov (3Xd-rrreiv. , rj B' os. M.a%ovfj.e0a apa, rjv B' eyw, Koivf/ eyco re Kal 35 with e5 TTP&TTELV e.g. Charm, 172 A, 173D, Ale. I 116 E, Arist. Eth. Nic. 1 8. joo.8b 20. It is by the analogy of the arts that Socrates in this chapter seeks to prove, first the identification /ca/ews iroieiv = KO.KOV iroieiv, and second that the good man cannot harm others : the Socratic conception of right conduct as an art is still predominant. It is important to observe that it was by means of this Socratic weapon that Plato achieved this noble anticipation of Christian ethical theory (St Matth. 5. 44 al.). Cf. also Gorg. 472 D ff. 16 dvOpiiirovs Si KTX. Cf. 352 E— 353 E. 3 3 5 E 33 OIJK ijv os—tlirav. Teichmiiller (Lit. Fehd. I p. 22 ».) finds in this an allusion to Xenophon, who puts

into the mouth of Socrates (addressing Critobulus in Mem. n 6. 35) the words lyvoiKas avSpbs apeTr/v di/cu, VIKS,V rows )ikv rpi\ovs ev iroLovvra, TOI)S 5^ ex^povs naKws: but the reference is only to 331 E aorpbs ycip Kal deios a.vi\p. T h e presents (p-qaiv and vod are used in a general way, because such a theory and such an interpretation of it might be held by any one at any t i m e : in oik rjv &S 6 Tavra Airihv the time is changed to the past to suggest oin rjv HiixaviS^ 6 ravra eiwuiv (Simonides being 6; 331 E). But for 6 ravra eliribv, 7]v would be eari. It is a mistake to take T\V as 'is after a l l ' : ^ is hardly so used in Plato without apa, nor is Phaedr. 230 A (cited by Goodwin HIT. p. 13) an example of that idiom,

TTAATQNOI

22

[335

Tt? avTO fyfj r) XifjuovLSr/v rj Biavra

i) HITTUKOV

r) 7iv aXXov TWV ao6i>i> re Kal fia/capbcov dvBpwv; €TOI/J,6<; el/u

Koivcoveiv Trj<; fid^Vi-

elprjicivcu

'Eya> jovv, erj,

' A W ' olaOa, fjv S' e'y^; | ov 336

fioi Boxel elvai TO prjfia, TO fydvai Siicaiov elvat TOI)? fiev a>e\e2v, TOII? S' e^dpoiis

fiXa-KTeiv;

TH/OS ;

ktyr).

(fitXovs

Otficu

avro

Hepidvbpov elvai rj HepBiKKOv r) Sep^ou rj 'lafir/viov TOV ®rjfiai.ov 5 77 TIVO<; aKXov /x.eya olofievov Bvvao~8ai ifkovcrlov avSpos. 'A\r)6ecr37.

eyu yovv I I : ^7017' o$v A.

382, when the Spartans had seized the Cadmea, was condemned on this charge among others (Xen. Hell, v 2. 35; Plut. Pelop. 5. 2). Plato implies that Ismenias kept enough Persian gold to enrich himself, he was no true Greek if he did not. But what is meant by saying that he had received the money of Polycratesl This question has been much discussed. Posyap Kal ffeios av-qp. Ast's view that fiaKapituv means " qui ante nostram aetatem sibly ' the money of Polycrates' (with allufloruerunt," as if 'sainted,' misses the al- sion, of course, to the riches of the Samian lusion to 331 E, and is a little far-fetched : tyrant) was a sarcastic expression current it is enough that fi.aiiapi.os conveys the in Athens for 'the money of Timocrates': this is perhaps the more likely as we are same ironical commendation as deios: cf. informed that the Athenians got no share (with Stallbaum) Men. 71 A. of it themselves [Hell. Ill 5. 2). Plato iya •yoxiv. See cr. n. With Hartman, would naturally avail himself of such a I adopt Bekker's restoration: cf. v n 527 D. For yovv A everywhere writes political gibe to express his dislike of a man who took gold from the natural •706^. enemy of Greece (Rep. v 470 c) to stir 3 3 6 A 4 IlcptdvSpou KT\. Periander, up not war, but sedition (ib. 470 B), and Xerxes and Perdiccas are taken as types withdraw Agesilaus from fighting with of tyrants, and no tyrant is ao
Idv TIS a.iro <(>TJ—ZI|JUI>VIST)V: as

Xenophon virtually does in Hier. II 2: see 331 E n. 37 TWV o-o4>uvT« Kal (laKapCuv dvSpuv. liaxdpios is somewhat stronger than 8eios, which it suggests, /ndrapes being a usual epithet of gods. The whole phrase is intended to carry us back to 331 E aocpbs

Tivbs—6 vvv vetiHTTi elXrjipths ret

HoXvKpa-

TOVS xpVf10-70- There can be no doubt that he is to be identified with the Ismenias who (see Xen. Hell, m 5. 1) in 395 took money from Timocrates the Rhodian, envoy of the Persian King, in order to stir up war against Sparta, and who in

5 olo|iivov is to be pressed (as in III 395 D, 409 c : cf. IV 431 c ) : their power is fancied, not real: they cannot even do the thing they want: cf. Gorg. 467 A ff. irws av ovv oi pijropes fieya Sivaivro Tupavvoi iv rah ir6\etni>, £av fir] S

r\ ol

336 c] rara,

TTOAITEIAC A k'(f>7), Xiyet*;.

Elev,

2

r)v B' iya>- eVetfir) Be ovBe TOVTO icfjavrj

Y) Bucaioavwr) ov ovBe TO hiicatov, TL av aXXo TK avTO §aii) B

X.

I Kat

6

©paavfiaxos

7ro\A.a/a?

Bie/ccoXvero

to? Be BieTravadfieda

C o B' ek

ical

axnrep 6r)piov rjtcev ifi

10

fjyev,

rjfias eo? Biap-wacroBieinorjdr}fji€v

(j>8ei), i/yiia? TrdXai I <j>\vapia

e^et, co ~Zd>icpaT€<;; /cXiv6fj,evoi vjxlv

TOV Xoyov

elirov, OVKSTL r/av^cav

TavT

ical eya> re ical 6 TloXe/xa/)%09 Beiaavre? TO fiiaov

elvai;

BiaXeyofievtov

/3ovXo/jieva>v Sia/covcrai

ical iyo)

aXXa (TVCTTpetyas eavrov fievo<;.

pev

TOV Xoyov, e-rrena VTTO TWV

•rjfimv fM€ra^v copfxa avTiXa/x^dveadai 7rapaica8rjfj.ev(ov

3

ical T'L evrj6i^eo-6e

ai/Tois;

dXX'

elirep

TO Bi/catov o Ti icrTi, fj,T) \xdvov ipwTa eirebBdv T[<; TI diroKpivriTai,,

7T/3O? dXXrjXow;

co? dXrjdws

ftovXei

firjBe 4>iXoTifiov

iyva>ica><; TOVTO, OTI paov

aTroicpi,veadat, aXXa. ical ai)™? diroicpivai

viroicaTa- 15 elBevai, iXeyxwv, epa>Tav r)

ical etVe, TI (f>fi<; elvai

man's TJTTCV for rixev is not likely to find on iroLovaiv a j3ov\ovrai;— otf r}/xL iroieiv afiroiis a fiotiXovrai.. H e favour. For Si.apiraabii.evos Cobet would alone (says Plato) is truly powerful who wills what is good and has the power to obtain it. 3 3 6 A — 3 3 7 B Introductioti of Thrasymachus. On Plato's representation of Thrasymachus in the Republic, see Introd. § 2. 3 3 6 B 11 10s 6e 8u-n-avcrd|ie9a. Cobet's suggestion ws de di] iiravadfieda misses the point. No doubt SiairatjofMU is (as he says) "intermitto orationem post aliquam moram denuo dicturus" (cf. Tim. 78 E, Symp. 191c), but this is precisely the sense required, for the question with which Socrates concludes {T'L av dWo KT\.) shews that he desires to resume the discussion. Tavr' etirov refers to elej/—tpait) etvac. 12
read diao-iraao/ievos. Plato however does not use Siaairav of harrying by wild beasts, but in the sense of disiungere, seiungere (vi 503 B, Laws 669 D) : and even Cobet does not propose to change Pol. 274 B diT]pira£ovTO inr' auraiv (i.e. drjplojv).

J.

and C.'s citation of //. XVI 355 at\pa Siap•jrd^ovaiv (i.e. ol \VKOL TCLS apvas) seems

to me (in spite of Hartman's wonder) strictly relevant, if only we take Siapirdfaur as 'harry,' and not (with J. and C.) as 'tear in pieces.' 3 3 6 c 15 TI«vr]6££€a-9€ KTX. eirqdi£e
WoKaTaKXivo|J.EVOi: a metaphor, not from the wrestling schools, but from taking a lower or inferior seat at table or the l i k e : cf. Symp. 222 E eav ovv virb aol KaTaiCKivri 'AyaBJif a n d Plut. quomodo adul. ab amico intemoscatur 58 D ras TOiatiras viroKarafcXiaeLs (alluding to men

who take the front seats at theatres etc.,

icf>'71/J.S.S would be too weak after avarpi^as in order to flatter the rich by giving up iavrov ojtrirep dtjpiov. T h e object to f]Kev their seats to them). Thrasymachus' brutal

is eavrbv, easily supplied from avaTptyas eavrbv: lit. 'he let himself go at us.' Cf. Ar. Frogs 133. It should be noted also that compounds of n/jiu occasionally drop eavrdv altogether and become intransitive (e.g. VIII 563 A, Prat. 336 A). Hart-

frankness is not intended by Plato to be altogether wide of the mark: see App. II and 33s A n. 17

|«j—<|>IXOTI|J.OO iXt^x^v.

A com-

mon reproach against Socrates: cf. Theaei. 150 c.

[336

T7AATQN0I

24

20 TO Slicaiov' Kal o-ira><; fiot ' fir) epets, on ro 8eov ianv firjo on D TO a>eXtfiov firjS" on TO XvatTeXovv fi7)S" OTI TO KepSaXeov fir/o on TO j-vficjiepov, dXXd aa(f>dS<; fiot Kal d/epifiais Xeye o TL av Xeyy$a)? iya

oi/K diro8e%ofiat,

edv vdXow;

a/covo-a<; e^enrXdyrjv Kal irpoa^Xeircov

TOIOVTOVS Xeyr/f.

icai eyco

ai/Tov icpofSovfirjv, KM fiot

25 SOKW, el /irj TrpoTepot; eeopaKT} avTov r) eKeivos efie, a(f>covo<; av yeveaOat. vvv 8e fjviKa virb TOV XOJOV ripxeTO e^aypiaiveadai,

irpoaepXe'^ra I avrbv -jrpoTepos, WCTTS avTw olo? T iyevo/nrjv airo- E KpLvatrdai, Kal el-rrov virorpeficov T H ®paavfj,a')(e> PV %aXe7ro? r/fitv lad 1' el yap i^afiapTavofiev

ev TTJ TOIV Xoywv aKetyei

30 6Se, ev iaQi OTI aKOVTes dixapTavofxev. Xpvalov

fjur) yap

iyu> Te KUL

b~rj o'iov, el [lev

ety)Toi)fiev, OVK av TTOTB r)fia<; e/cwTo? elvai

vTTOKaraicXt-

vecrdai dXXrfkois ev TTJ tyrijcrei Kal Biacfideupeiv -TT)V evpeaiv

ai/Toi),

BiKaioo-vvr/v Be %7}TovvTa<;, irpayfia TTOXXWV %pv<Ti<; vireuKeiv aXXi]Xot,<; Kal ov airovhd^eiv 6 Ti

35 fidXiara (pavfjvai avro. o'iov ye av, w
TaJi' SeivcSv fj

^aXeiraiveadai.

35. 76 0 2 et (antecedente olov) $ : re A l l : pro otov ye
3 3 6 D 20 oirws fJ-oi KTX. This idiom can see no sufficient reason for inserting is colloquial and abrupt, almost rude: cf. TI before e^a/iapTdvo/xev (with II and some 337 B and the examples cited in Goodwin other MSS), although Stallbaum and others MT. p. 94. Thrasymachus will not approve of the addition. tolerate the stale and barren platitudes— 30 |«i -ydp 8tj oilou KT\. Cf. Laws note vd\ovs below—of ordinary disputa931 c, where there is a similar a fortiori tion : cf. [Clitoph.'] 409 C OUTOS fiev—TO sentence couched in the imperatival form. p aireKpivcLTo, &\Aos Se TO dtov, 31 €Kovras elvai. This phrase is used p de TO Hjtpe'Kifj.oi', 6 Se r6 \uffiTe\ouv sixteen times by Plato, always in negative and Stewart's Nicomachean Ethics Vol. clauses, and generally in the nominative I p. 16, with the references there quoted. or accusative (Griinenwald in Schanz's 25 cl (ill irporepos—Y«V€O-8OI. The Beitrage zur hist. Synt. d. gr. Spr. 11 Briplov of 336 B has become a wolf. This 3- 1 ff-).( is the earliest allusion in Greek literature 35 ^ ol'ov Y« CX«: i.e. ij^as o-irovSa.to the belief that if a wolf sees you first few 8 TL fiAXicrTa <pavrjvai aurd. F o r t h e you become dumb. Like Virgil Eel. IX justification of this view see App. IV. 53 the present passage favours Schaefer's 36 SIKOS icrnv. There is no reason emendation Afeos etSi
337 Aj

TTOAITEIAC A

X I . Kai 0? atcova-as avetccvyxaae re fiaka aapbaviov ical elirev D, Hpa/eXeis, er}, avrrj 'iceLvr) rj elwOvla elpcoveia 2a>«/>aToi>?, Kai 4.

avTr) I I :

A.

3 3 7 A—339 B After some wrangling, TTJV apxhv, 62. 5 ff., IV 85. 6, and cf. Thrasymachus finally declares justice to Henkel Sttidien aur Gesch. d. gr. Lehrc be ' the interest of the stronger.' Rulers vom Staat pp. 126—128. The most are stronger than those whom they rule: conspicuous assertion of the principle and in every state they pass laivs in their before Plato's time was found in Pindar's own interest: and what is done in their much-quoted fragment (Bergk 169 and own interest they call just. ap. PI. Gorg. 484 B) >>6|UOS 6 Trdvruv 3 3 7 A ff. The natural history defini- (3ao~i\eus \ Qva.T&v re KOX dffavdrojv j ayei tion of justice (6 4>vau opos TOV diKalov SiKai&v rb fiiaiSraTov ] iireprdra x«/>' Laws IV 714 c) is here for the first time KTX., though it may well be doubted (with Diimmler Prolegomena zu Platen's mentioned in the Republic. It is to be noticed that the theory is presented by Staat p. 34) whether Pindar intended to Thrasymachus not—in the first instance suggest any such view. It is in order to refute this theory, as expounded by —as a rule of conduct for the individual, but as a political theory: his object is Glauco and Adimantus, Thrasymachus' successors in the argument (see on irtuSes to describe the actual practice of Greek states (338 D ff.). We are thus for the etceivov TOV dvdpds II 368 A) that Socrates first time introduced to the political aspect finds it necessary to draw a picture of an Ideal State (ib. 368 D ff.), so that the of SiKcuixrivq. The same view of the definition is taken in Laws 714 c ff., and political theory of Plato's Republic may it is the same theory which is afterwards truly be said to commence here. For (in II 358 E ff.) represented by Glauco as more on this subject see Chiappelli Per an hypothesis on which not Thrasymachus la storia della Sofistica Greca in Archiv only but many others (Qpaav/idxov Kai /. Gesch. d. Philos. Ill pp. 263 ff. livpiuv a\\wc 358 c) explained the origin 3 0-ap8d.v1.0v. Plato uses this expresand constitution of existing states: cf. also sion as Homer does, of a sinister smile Gorg. 483 A ff. We are therefore justified which bodes pain to others: Od. XX 301 f. in supposing that the definition which Hei5r)i> preserves the 5. countrymen : see III 37. 2 rvpavviSa ?xere

26

nAATQNOZ

[337A

5 ravr' iya> jjBr) re Kal TOVTOIS irpovkeyov, on av awoKpivaavai fiev OVK edeKrjaoi';, elpwvevaoio Be Kal "irdvra fidXXov iroirjaois r) airoKpivolo, e'i Tt? ri a ipoora. 2,o(pb<; yap ei, rjV 8 eyco, a) %pa(TvfjLaxe' ev ovv rjBrjaffa on, e'i riva epoio oiroaa ian ra BooBeica, Kal epofievos ' 7rpoei7rot? ainw' OTT(O<; pot,, w avupmire, B io fir) epet?, on eariv rd BcoBeica BU el; /a??S' on Tpts rerrapa firjS on, e%d/cK Bvo fjLTjS" on T6T/)a/a? rpia- o5? OVK d-rroBe^ofiai aov, idv roiavra tykvapfis • BfjXov, oifiai, ©paavfiaxe, 7TW9 \iyet,<;; firj d-KOKpivcofiau atv TrpoeiTres firjBev; irorepov, co Oavfxdcne, 15 JJL7]$ el Tovrwv Tt Tvy%dvei ov, d~K\' erepov e'iirw n TOV a\r)0ov<;; r) 7TW9 Xeyeus; I Tt av avra> e«re? irpos ravra; Etev, e OVTCO Bo^eiev. Tt ovv, erj, av iya> Bet^co erepav ' diroKpio-iv irapd irao-as ravra^ nepl BiKaioavvrjS /SBXTKU D 7. airoKpivoto q : airoKpivoLo A S : diroKpivato I I . 12. airoKpwoiTO q: dwoKpivoLTO AII3. ig. a.TTOKptvelirda.1 I I : airoKpiveadtu A.

6 iroii]o-ois is rejected by Cobet and Herwerden. " Post ovbiv SXKo rj, ri a\\o i], Trdvra fjidWop ij verbum omittunt" (says Cobet, quoting Theophr. Char. c. 25). woiTjtrois is not however otiose, but suggests the phrase iravra Ttoieiv, ' leave nothing undone,' as in Euthyph. 8 c wavTa TTOiovvi Kal \4youffL tfreOyovTes TT)V hUffv: cf. Ap. 39 A. 7 epwTa. I formerly read epoiri} (with Goodwin AIT. p. 277). A few inferior MSS have tpono. The optative is certainly the regular periodic construction in clauses of this kind : but the indicative may perhaps be allowed in loose conversational style. 3 3 7 B 15 Tiryxavei 3v. Stallbaum explains ov as 'being true' and n as the subject to Tvyxa-vei. This view is perhaps less natural than to make &v the copula and TI the predicate: for the pronoun ' i t ' i.e. TO tpciiTupevov (Schneider) can be quite easily understood. For the use of TU7X<"/« ov ('really is') cf. 11 379A, VII 518 E, Euthyph. 4 E with my note

ad loc. 3 3 7 C 16
3 3 8 A]

nOAITEIAC A

27

TOVTWV; TL at-ioZ<; iradeiv; Tt aXXo, r)v B' iya>, rj b'trep Trpoerr/icei irdaxeiv TQJ fir) elSoTi; irpocnjicei Be irov fiaQelv ivapd TOV elBordt;- 25 Kal eyro ovv TOVTO a%Lw iradeiv. 'HS1/9 yap el, ecpr). aXXd 777309 TG5 fiadelv Kal diroTeiaov dpyvpiov. OVKOVV eTretBdv fioi yevrjTai, elirov. 'AXX, eariv, etjjTj 6 TXavKmV dXX' evexa dpyvpLov, d> %pao~vfiaj(e, Xeye' irdvTe1; yap r)fiel<; %a>KpaTei elaoiaofiev. Tidvv E ye, olfiau, 117 S' 09, iva HaKpaTris TO elco86<; Biairpd^rjTai, avTos fiev 30 firj airoKpivrfrai, aKKov 8' diroKpivo/ievov \afi/3dvrj Xoyov Kal i\e-/XV- n&)9 ydp av, e, at f3e\Tiv elhevai, enreiTa, el TI Kal oieTai •Kepi TOVTWV, direiprffx.evov avTw [ei'r;], O7T&)9 fi^Bev epei wv r)yeiTat,, vir dvBpos oil av\ov; aXXd ere Brj /idXkov et«09 Xeyeiv • av ydp Brj j 35 338 <j)fjs elBevai Kal e'xeiv elirelv. firj ovv aXXas iroiei,, aXX1 e/xot Te diroKpivofievos Kal fir) dovrjari<; Kal FXavKcova TOvBe Kal T0V9 aXXovs. ,34.

airy Bremius : airt} efi/ codd.

irepi 5iKaiotrtiv7]S and Toirwv are rejected by Herwerden, but the fulness of expression suits the arrogant tone of Thrasymachus. 24 TI allots TraBetv ; Here and in what follows there is a play on the judicial formula iradeiv 17 d7rorets yap el (' you are vastly entertaining') although (cf. a -riSurre 348 C) Thrasymachus is also jeering at the simplicity of Socrates. 26 irpds TU [laBetv Kal diro-reurov. Hertz and Herwerden conjecture iraOeiv for itadav : but this would make Thrasymachus ignore Socrates' identification of iradciv with fjiaSeiv. I n diroTeurov apyipiov Plato no doubt satirizes (somewhat crudely, it must be allowed) the avarice of Thrasymachus and his class, in contrast with whom Socrates has no money, because his conversations are gratis.

29 elo-oio-o(j.ev. The metaphor is from a banquet to which each contributes his share: cf. Symp. 177 c ryu ovv £widvfxuj a/j.a fj.ev TOIJTOI Zpavov eltTeveyKeiv KT\.

3 3 7 E 34 &ir«tpi]|jL€VOV a v r u . S e e c r . « . The retention of df] after airy can only be defended by regarding fii) ei'Sdis /J.T)8£ (pd(TK
T

|IT] ovv dXXcus iroCei:

28

TTAATQNOI

[338A

XII. E t V w r o ? Be fiov ravra o re TXavKtov Kal oi aXXot, 5 iSeovTo avrov /J,T) aXXco<; -woie'iv. Kal 6 ©pao-v/jLaxos (pavepos fJ,ev ffv eTTiOv/ncov elirelv, Xv evBoKifirjaeiev, r/yovpevos e%eiv airoicpicnv irayKdXrjv TrpoaeiroieiTO Be (piXoviKelv 71790? TO ep^e eivai TOV awoKpivofievov. reXevTaiv Be ^vve^wprjaev, KciTreiTa ' KvTt] Srj, B e ®paavp,axeon Be ov fie <pr}<; X^Piv e/CTiveiv, yjrevBeceKTLVto jap b'crrjv Bvvafiai- Bvvafiat, Be eiratvelv ixovov XPVfJ'aTa yap OVK e%, edv Tt? /xot BoK.fi ev IS Xeyeiv, ev eiaei avTiica Br) p,d\a, eireiBav divoKpivv)' oipai yap os ev iptlv. "A/coue Br}, r\ V 09. ^>t)pX ydp iyco eivai TO Bi/caiov C OVK aXXo Ti r) TO TOV KpeiTTovos £vp, p,d6a> ye irpunov, e<prjv, T^ Xeyew vvv yap oinro) oiBa. TO TOV KpeiTTOvos rj>; ^Vfi(f>epov BbKaiov eivai. 20 Kal TOVTO, w ©pacrvftaxe, TL iroTe Xeyeis; ov yap irov TO ye TOiovBe <^J7?' et YlovXvBdp:a<; rjfiwv KpeiTTav 6 TrayKpariao~T7)s Kal avTw %vp.epov afia Kal BiKaiov. D BSeXvpo? yap el, e(f>r}, to S apiaTe, TJV S' iy
3 3 8 c 16 aicoue 8-q calls for attention, ostentatiously, like a herald: cf. x 595 c, Ap. 20 D, Prot. 353 c. 21 IIo«\u8ti(ias—6 iraYKpaTKurnis. OBTOS 6 Jlov\vddfiMS airb S/coToi^trirTjs rjv, 7r6Xeus 6e
and not from quality, of food. Cf. also Gorg. 490 C. 3 3 8 D 23 |up.(j>«pov a|jia Kal Sticaiov. The sophistry is undisguised. If §beta npia is Polydamas' <jvfj.<j>{poi> and SUaiov, and diicaiov is assumed to be everywhere identical with itself, it follows that /36«a Kpia is our SiKaiov, but not our ^vfup'tpov, otherwise we are also Kpeirroi/es. To avoid this, Wohlrab ingeniously takes iKelvov not with T^TTOSIV but with £v/A a/j.a Kal SUaiov, as if the meaning were ' Polydamas' av^ipov Kal dl/ccuon is also SUawv for us.' This explanation is however linguistically harsh and comparatively pointless. On fideXvpbs yap el Tucker aptly reminds us that the prevailing feature in Theophrastus' description of the fi5e\vp6s [Char, c. 11) is -iraiSia kincpaviis Kal iwoveiSiaTos {' obtrusive and objectionable pleasantry' Jebb). 25 K<XKOupvij
nOAITEIAC A

339 B] dXXd

crafeaTepov

dire

ri Xeyei<;.

TroXewv at /xev rvpavvovvTai, Kparovvrai; E TO apyov;

29

E Z T ' OVK olcrff, e(f>i], on TCSV

ai Be Br)/j.OKparovvTai, ai Be dpicrTO-

Ilm<; yap ov; OVKOVV TOVTO icparel iv eKaary iroXei, Hdvv ye. TiOerai Be ye TOV<; ' vofiovs eKaaTrj rj dpyr)

Trpoepov, BrjfjLOKpaTia fxev BrjfioicpaTiKovs, Tvpavv\<$ 30 Be TvpavviK.ov<;, Kal al aXXai, OI!T&>?- depevai

Be d-Ke^rjvav

TOVTO

BiKaiov TOK dp-ypfjievow; elvai, TO o~(f>to~i l^vfufiepov, Kal TOV TOVTOV eKJSabvovTa KoXd^ovcnv cos irapavofiovvTa re Kal dBiKovvra. TOVT

339 ovv iariv, w {3e\rio-Te, b \eya>, ev airdaais

Tat? | TroXeatv ravTov

elvai BUatov, TO T ^ ? Ka6earr]Kvia<; a/3%?7? i;v/u,(j)epov avTTj Be TTOV

Kpare?, ware ^Vfifiaivet, TM opdw<; \oyi^o/j.eva> iravTaypv elvai TO avro BiKaiov, TO TOV /cpeiTrovos £v/A(f)epov. NOy, r\v 8' iyd>, efiadov b Xeyeis • el Be d\7)0e<; rj fxrj, Treipdaofiao fxadelv. TO ^vfi^>epov fJ-ev S ovv, co ®paavp,a)(e, Kal ai) direKplvw Butcaiov elvai' Kairoi e/Aoiye aiTTjyopeves oTrco's firj TOVTO aTroKpivoifirjv irpoaeaTi Be Brj avrodi ' B TO TOV KpeirTovo<;. %fiiKpd ye 'laax;, e(f>7], •npoo-Q-qK-r). OVTTQ} BrjXov ou8' el lAeydXy dX>C on fiev TOVTO aKeineov el d\r]9rj XeyeK,

BrjXov.

eirecBrj ydp %vfA($>epov ye TI elvai Kal eya> o/AoXoyaJ TO 10 29.

€Ka
TOVOS £u(upepoi> kuTL. and fallacies which may be employed 29 TtGeTcu 8e *y€ : Laws 1. c. TiBeTai in rhetorical and dialectical reasoning" 5-qirov, cpaai, TOUS v6fj.ovs ev rij 7r6\« {Aristotle's Rhetoric Vol. I p. 17). Cf. eKatTTore T6 KpaTovv. rj ydp; 'A\i]Bij Xe'yeLS. Gorg. 483 A (cited by Tucker). •26 etr' OUK oIo-Ba KTX. ' D O you ^Ap' odv otet, (paai, TTOT£ hrj^ov viK-qaa-vra •f/ TLva woXirelav dW-qv 1? Kal Tvpavvov mean to say you don't know' etc. The 8rio~e<jdai eKOvra Trpbs aWo Ti wpGnov division of constitutions into Monarchy, vdfiovs 7} TO (jv^Kpepov eavruj T^S dpxv* TOV Oligarchy (for which Aristocracy is here ixeveiv; ITtis yap &v; Aristotle makes substituted) and Democracy was familiar it the distinguishing mark of his three to everybody: see Aeschin. Ctes. 6, Tim. 4 byLoKoyovvrai yap rpels elvai iroki- perverted forms (wapeKfidtjeis) of constiTeTat irapa, iraGiv dvOpunrois, rvpavvis Kaltution (Tvpavvls, oXiyapxia, Srj^o/cparia) that they seek their own and not T6 KOIVTJ oXiyapxto- Kal dTiftoKparia. Cf. Whibley o-v/j.
vopxav etSfj TLV£S cpaatv elvai roaavra 8v, a n d C otire yap irpos TOV iroXef/.ov oOre irpbs apeTTjv dXrjv (3\erTreii> 8eiv (pain roiis v6ixov%, aW TJTIS av KaffeuTTjKv'ia xi TroXirTeia, Tatjrr} beiv TO ^vfuptpov SITUS dp^ei. Te del Kal fir) KaTa\v6^aerai, Kal T6V (puaet Htpov TOV dtKatou Xtyeadai KaWiaB'

OUTUS.

IIUS;

" O n T6 TOV Kpeir-

OVTOI Kal TavT-g TO dlKaiov av ixm- 4>'?<7' 70OC OUTOS 6 Xdyos. vh/xos and bUaiov are

identified by this theory. 3 3 9 A 1 TaiJTOv stvai 8{KCUOV. Herwerden would expunge rairdv, but ravrbv is not more otiose here than TO avrb below. 3 3 9 B 10 £v|«|>^pov yi TI. There

TTAATQNOI Blicaiov, ai> Be irpo(TTi9r}
TavT

BiKaiov

eTTij^eipovvTe^

TldvTwi

vofiovs

povTa iari 20 Xeyeis;

TOVS p,ev opdu><; TiOeaaiv,

eytaye.

To Se opOw

apa

TO ra

TO Be fir) 6p6(S<; d^vfiipopa;

OVKOVV TOV? oe gvficper/ 7r&>?

A B' dv 0<SVTCU, iroLrjTeov TOIS dp-^ofievoi<;, Kal

TOVTO eaTi TO Blicaiov ; IIcos ydp ov; TohvavTiov,

be

<x

/card TOV aov \6yov efioiye

TloTepov

irov, e<pr], olol T I ical dfiapTelv.

TiOeaOai eavTol^,

OVTO)<;.

ov Kal irelOeaOai,

"Eycoye.

ev r a t ? TroXecnv e/cd rj OIOL C

TiBevai

T I W S OVK 6p0a><;; Olfiai

Kal, fiou dirk-

r}
15 dvafiapTTjToi, ' elcnv ol ap^ovres TI Kal a/AapTeiv;

j)<; etvac TO TOV icpetTTOvos,

X«07ret, e'cpt].

eo-Tai, r}v B' iyco.

ols ap'Xpvcnv

[339

Ov povov

apa

Biicaiov e
TO TOV KpeiTTOvos £v/j,
TO /jit) £v/JLipov.

T t XeyeK

BOKCO' crKoird/jcev Be [iekTiov.

ov^

X

icai D

\eyeK,

oofioXoyTjTat TOV; ap-

25 %0VTa<; Tot? apypfievoi<s Trpoo-TaTTOVTas iroielv aTTa eviore

Biafiap-

Taveiv TOV eavTol<; /3e\Tt,o~TOv, a 8' dv nrpoo-TaTTUxriv 01 ap-%0VTe<; airro A S II: avrbs A1. 24.

14.

SUaiov I I : KO.1 dlxaiov A .

Si S ? : Si) A l l .

is here a hint of the main purpose of the Republic, which is to prove that SUcuov is ^vfj.(pipov in the truest sense for the individual and the state. 3 3 9 B—341 A Now that the meaning of the definition has been explained, Socrates proceeds to attack it. Even if we assume that rulers seek their own advantage, yet they often err, and enact laws to their own disadvantage: therefore, as it is just for subjects to obey their rulers, Justice will sometimes consist in doing what is not the interest of the stronger. Socrates reiterates this objection and is supported by Polemarchus. It is urged by Clitophon that Thrasymachus meant by 4 the interest of the stronger ' what was thought—whether rightly or wrongly— by the stronger to be to their interest. Thrasymachus declines to avail himself of this suggestion, and explains that, strictly speaking, rulers, qua rulers, cannot err. This statement he supports by arguing from the analogy of medical practitioners and others, pleading that his earlier concession was but a popular way of expressing the fact that rulers seem to err. Therefore the original definition was strictly correct. Justice is the interest of the stronger, since rulers make laws in

their own interest, and, qua rulers, are infallible. On the reasoning of Thrasymachus in these two chapters see 34! An. 3 3 9 B 13 ov—(J.EVTOI. " I n interrogationibus haec particula" (fi4vToi) "ita cum oi negatione coniungitur, ut gravissima sententiae vox intercedat, quo modo aliquis eis quae ex altero quaerit summam veritatis ingerit speciem" (Hoefer de part. Plat. p. 34). /xivToi. is simply 'of course,' 'surely': 'surely you regard it as just to obey the rulers, do you not ?' The idiom is frequent in Plato. The other examples of it (cited by Stallbaum) in the Republic are infra 346 A, v n ,21 D, ix 581 A,^584 A, x 596 E. 14 irorepov 8* dva|i.dpTT]Toi KTX. The reasoning echoes that of 334 c above. 3 3 9 c 17 Ti&vai—TtBeo-eai.: we should expect nfffrai in both cases, as the apxovres according to the theory we are discussing are KpeirToves and supreme as legislators: but the middle of personal interest is naturally used in combination with ra £v/MpepovTa eaiiToTs : cf. infra 341 A.

3 3 9 D 23 T£ Xfyeis
ai;

34OB]

nOAITEIAC A

BiKaiov eivai Tot? dpypfievois iroielv; TOUT' OV% wf, E Olfjiai eycoye, er). Oiov TOIVVV, ' ffv B' eyco, Kal TO dgvf* Troieiv TOt9 apyovai T6 Kal KpeiTToai BiKaiov elvai a)fioXoyfjo~8ai aoi, OTav 01 fiev ap-^ovTe<; a,KOVTe<; KaKa OWTOI? irpoaTaTTaxTiv, TOIV 30 8e BiKaiov elvai cj)f}<; TavTa nroielv a eKeivoi irpocreTa^av' apa TOTE, a> o-ocjxiiTaTe typao-vfxaye, OVK dvayKalov av^aiveiv avTo ovTaal BiKaiov elvai Troielv TOVVOVTIOV rj o av Xeyei<;; TO yap TOV Kpe'iTTOVOS a^v/jL,(f)opov Brjirov ivpoaTaTTeTai

TOIS 7)TTO(TIV iroielv.

Nat I

340 fjia At , eiJia'yo<; 6fj,oXoyei TOV<; fjuev apyovTa<; IVIOTB eavToi>i KaKa irpoaTaTTeiv, TOIS Be dp%o/u,evoi<; BiKaiov elvai TavTa Troielv._ To yap TO KeXevofieva iroieiv, d> 5 TioXefiapy^e, VTTO TWV ap-^ovTwv BiKaiov elvai edeTo ©pcKrv/Mayo1;. Kal ydp TO TOV KpeiTTOvo<;, a> KXeiTocpdov, av/j.<j>epov BiKaiov elvai B edeTo. ' TavTa he dp,(p6Tepa Oe/u.evo'i d)(j,o\6yt)o~ei> av ivloTe TOIepov. 'AA.X', er) 6 KXetTO<j)O}v, TO TOV KpeiTTOVos £vfj, ¥)TTOVI, Kal 28 TOIVW: not 'therefore,' but 'also,' a frequent use in Plato. In the Republic it occurs 29 times, according to Kugler de particulae TOI ehisque comp. ap. PI. ttsu p. 34. 3 3 9 E 30 OTCIV01 JJL^V—TOIS8e (i.e.rot? apxopfrot<;). These two clauses depend, not on
32 avTo is ' t h e matter,' ' t h e case before u s ' : cf. IV 428 A (airy), VII 5 18 B (at/rui/), 524 E (aury), Theaet. 172 E al. The text has been needlessly suspected by Madvig and other critics. OVTGMH: not 'in that case* (Campbell), but (with Jowett) simply 'thus,' as explained iu ditzaiov—X^ets : cf. Ap. 26 E ovruui aoi SOKW ; ovStva vo/j,ifa debv elvai; 34 val |ia Aia KTX. The interlude is intended to mark that the first stage has been reached in the refutation of Thrasymachus. 34O A 1 !dv o-ii yt is of course ironical. The disciples of the rival disputants now enter the fray, 5 TO yap TCI KEXevopeva KT\. If this, and no more, had been Thrasymachus' definition, it would remain unrefuted ; commands would be commands, whether expedient for the rulers or not. 3 4 O B 12 oij-yotro—fv|j.<|>ep6iv. This explanation is involved in Clitophon's earlier statement TO TO nekevbiieva. irnieiv

32

TTAATQNOI

TO BiKaiov TOVTO eTidero.

[34°

' A W ' ou% OVTCO<}, r) S' 09 o

IS eXeyeTO. OvBev, i/v ' S' eya>, c£ IleXe/ia/j^e, 8iaepei, aXX' el vvv C OVTO) Xeyei ©jOacrv^a^o?, OI/TW? avrov dtroSe^wfieua. X I V . K a t /AOI ewre, w wfj,ev Xeyeiv; 2o"H«:t<7Ta 7', erj" a\X,a KpeiTTW fie o'lei icaXelv TOV i^afiapTavovTa, OTav i^afiapTavy; "Kycoye, elirov, q)/A7]v ere TOVTO Xeyeiv, OTB TOV? apxpvTas wfioXoyeis OVK dva/J,apT^TOV<; ' eivai, dXXd TI /cat elja/nap- D Taveiv. 2i/KO(£ai>T»7? yap el, erj, a> Stu/c/saTe?, ev TOIS Xoyow eirel avTiKd laTpov icaXels <JV TOV e^a/xaprdvovTa 7repi TOW K& 25 /car avTO TOVTO o i^afiapTavei; rj XoyiaTiKOV, b? av ev dfiapTavrj, TOT6 OTav dfiapTavy, KOTO TavTrjv TTJV afxapTiav; aXX , olfiai, Xeyofiev ra prj/MaTi OVTO><;, OTI 6 laTpos e^rffiapTev Kal 6 XoyioTrys e^ij/u-apTev Kal 6 ypafifiaTia-T^' TO 8', olfiai, e/cao-TOS TOVTWV, KaB' ocrov TOUT' eaTiv b irpoaayopevofiev ' ai)T0V, ovSewoTe E 30 ufiapTavei- SaT€ Kara TOV dicpi/3i} Xoyov, iireiBf) Kal av dicpi[3oXoyel, ov8el<; TWV Bij/Miovpyciv afxapTavei. eTTiXnrovar]<; yap etricrTij/j.Tj^ o dfiapTavcov d/u,apTavei, ev w> OVK eo-Ti Brj/j,iovpyo<>' cocrTe Br)/xiovpyb<; rj ao
eTri\i.iro<j
virb T&V apx°VTUV'• that which the rulers Go<j>iaTi.Kbv ovno&PTrina T&V ipuiTiiivrwv Ke\evovdvTT|s. Cf. (with the mistake see Introd. § 5. 13 Tucker) Arist. Soph. El. 15. 174 9

B] aXka

TTOAITEIAC A

7ra? 7 ' av e'i-rroi, on

6 laTpos ij/Aaprev ical 6 apyav

TOIOVTOV ovv Brj crot, ical ifie /AT) dfiapTaveiv,

rWeaOai,

r/fiaprev.

VTroXafSe vvv Brj diroKplveo-dat • TO Be 35

341 a/cpi/3ecrTaTov eiceivo rvyj(dvei earl,

33

ov, TOV apypvTa,

fir) dfiaprdvovTa

TOVTO Be TW dpyofievm

icad' b'aov | apj^cov

Be TO ainut

Troir\Teov.

/3e\TiaTov

wo-Te, oirep itj

dp^rj^

eXeyov, Blicaiov Xeyco TO TOV tcpeiTTOvos TTOISIV av/i
Kiev, r)v B' eyco, co ®pa(TV/j,a'^e • BOKS) avTelv; 5

[lev ovv, e(prj.

KaicovpyovvTa ovBev ye

crot ifKeov

B OUT£ ' fxi] \a6wv ^eiprjaaifii,

Oiei

ere epeadat

TOIOVTOV iyyii'TjTai,

e'aTCLL-

ffidaaadat

r)v 8'

yap

eyd),

fie el; eTTiftovXi)*; iv

a>? rjpofirjv; ovre

av fie \d6015 d\\J

Biopicrat., 7roTepaj? \eyeK

35 diroKpiv€
yap

T&) \6yq> Bvvaio.

w fiaicdpie.

Tot?

\6yois

E v fiev ovv olBa, k'cprj' ical OvBe

Xva firj

tcaicovpyav, y

av iwri-

avdt<; rj/iiv 10

TOV dp'XpvTa Te ical

and Plato's Ideal Commonwealth is intended to be its embodiment in a state. Plato was probably the first to develope and elaborate this principle of political science, but the legislations of Solon and other early lawgivers furnish examples of its application to practical politics (see especially Arist. Rep. Ath. ch. 12 and Solon's verses there cited), and it is formulated by the historical Socrates in Xen. Mem. ii[ 2, with which compare Cyrop. v n i 1. 14. See also Henkel Studien zur Gesch. d. gr. Lehre vom Staat pp. 44, 145, and Whibley Greek Oligarchies p. j i n. 29. 5

avTEiv

is

explained

i n ef

iirL^oxiKris—KCLKovpyoufrd
KovpyovvTa. (as Schneider observes) is not used as in 338 D of putting an evil or sophistical interpretation on a theory, but of damaging a man's personal reputation and credit: "scilicet existimationis et pecuniae detrimentum facturus sibi videbatur sophista ideoque Socratem se, quamquam frustra, impugnare in sequentibus quoque criminatur." 3 4 1 1 : g |ii^ Xa8uv : " s i non latueris" (Schneider). Stephanus conjectured nfy and Ast ixe for fx-f]: but either change would destroy the antithesis between \a.vB6.vta> and fiiA^eaBai—secret guile and open fraud: cf. II 365 D a\\a 5-q ffeoi/t oire \av0dvew, oflre piaaaaffcu Swarbv. Hirschig's excision of fify AaSdw greatly impairs the emphasis.

TTAATfiNOI

34

rbv Kpe'vrrova, TOV O>? eVo? elirelv

[34i

rj TOV aicpifiei

Xoyw,

k'Xeyes, ov TO ijv/Acfrepov KpeiTTOvo<; OVTOS BUaiov

earai

•rroielv. 15 TavTa pkfiai-

Tov TO cucpifieo-TaTW, erj, Xoya

apxovTa

ica/covp
ov fir} ' 0I09 T ' 97?.

O'uet, jap

av

b vvv or) TW TJTTOVI, OVTCL.

elirov,

wcrTe fjvpelv iTrifteipeiv

fia-^ov;

N w yovv, erj, e-7re^et,pr]O'a<;, ovBev a>v Kal TavTa.

20 laTpos,

ov dpTO eXeyes,

XeovTa Kal o~VKO(pavTelv ®pao~v-

aXX1 elite

voTepov

VOVTCOV 9epairevTrj<;; Kal Xeye

olfiai, TOVTO viroXoycaTeov, 25 vavTrjs-

ov yap

TTJV Te^vqv

fioi-

N a v r w i ' ' ap^wv.

on irXet ev Trj vtjt, ovV

KaTa TO TrXelv KV^epvijTi]^

Kal Trjv TWV vavTwv

ovra.

TS»v

Ti Be Kv/3epvrJTr)<;; 6 6p8a><; Kvfiep-

rj vavTi)^;

« A 2 n : om. A 1 .

' Aorjv,

\oyq>

•yjpi)ixaTio-Tr)'$ ecrTiv rj Ttbv Kaji-

dp^rjv.

18.

Ovoev, D

ecrTiv KXrjTeos

KaXetTau, aXXa

KaTa

'AXrjOrj, er). OVKOVV

e«ao"TW TOVTWV eo-Tiv TI %vfA(f>epov; Hdvv 12.

6 TU> aKpifiel

TOV T£> OVTL larpbv

Ka/xvovTcov, er), depairevTrjs. vrJTTjs vavTbiV apxcov iarlv

ira-

OVTCO C

fiavr/vai,

f)v K eyco, TWV TOLOVTWV.

777)0?

oiiBev aov fie,

B

ye.

Ov

Kal r/ Te

yovv I I : ye o0v A.

TWV tcad' eavTwv Ti i) adtivaTa iroielv eirt11 TOV ws firos tiirdv. T h e onlj' exact parallel to this use of i s frros eliretv XeipoivTuv \eyofj,iwi] (Schol.). T h e proin Plato is Laws 656 E <SKOTTQ>V 8' eu/j^creis verb is very rare, and does not seem to airbdi ra /j-vpLoarbv £ros yeypa.fj.fj.fra. y\ occur elsewhere in classical Greek. rervwoifiiva oi% (is 2TOS eivelv fxypioarbv 18 ov8«v av Kal rafira: 'though you dXX' SKTUS. This idiomatic phrase is rare were a nonentity at that too': i.e. at before Plato, who uses it 77 times with bluffing me, as well as in other respects. the meaning 'to put the matter in a word,' So (I think) Schneider, rightly ("aber implying that other and possibly more auch darin ist's nichts mit dir"). Others exact means of describing the thing in (e.g. Shorey in A. J. Ph. x v i p. 234) question might be found. In 52 of these explain 'and that too though you are cases the phrase is combined with 7ras or a thing of naught.' But in that case /coi oideh and their family of words, in the TavTa. would surely precede ovSh div. sense of fere, propemodum: its use in Tucker can hardly be right in making Kal other connexions is in part a return to raSra simply 'moreover' 'too,' 'and proved old poetic usage ; cf. Aesch. Pers. 714, a failure, too.' Nor (in spite of J. B. Eur. Hipp. 1162, Heracl. 167. See Mayor in Cl. Rev. X p. n o ) is it quite Griinenwald in Schanz's Beitrdge zurhist. enough to translate (with Campbell) Synt. d. gr. Spr. 11 3, pp. -21 ff. The 'though here again you are nobody,' i.e. other examples in the Republic are v 'with as little effect as ever.' 464 D, v n i 551 B, IX 577 c. 21 Kal \iyt—SvTa is expunged by 6 vuv 8T| 'ikeyis: viz. in 340 E Kara Herwerden, but the emphatic reiteration rbv aKpipij \6yov. The antecedent is the is in keeping with the whole tone of the phrase anpifiei \6ytfi. The conjecture of passage. For the sense we may recall the Benedictus, ov for 0, though adopted words of the so-called oath of Hippoby several editors, would (as Schneider crates els oiidas Se 6/c6cras av icrlw, eaeXetiremarks) leave it uncertain whether \6yif) ffOMCu eir' w^eXeii; TUV KafivovTOiv or T6>< was referred to by the relative. (Vol. 1. p . 2 ed. Kuhn). There is no MS authority for ov. 3 4 1 D 27 €KacrTa) TOVTCDV : viz. TOIS Ka/j,3 4 1 c 17 gupeiv—MOVTO. 1ra.p011da.iTi pov
342 A]

TTOAITEIAC A

35

T)V 8 €7&>, €7Tt TOVT(p 7ri TO Te Kal eKiropi^eiv; re^iw

e<mv

'KTTI TOVTW, er).

TL ^v^epov

E ITCB<> TOVTO epwTa<;;

a\Xo

"flcr7rep.

J 'A/a' ovv Kal eK&cnr) TWV

r) 6 ri fiaKitrra

TeXeav elvai;

ecfyrjv iya), el fxe epoio, el

acofiaTt- elvai aoofiaTi rj TrpoaSeiTal, TIVOS, eliroifH av OTI fiev ovv TrpocrBeiTai.

Bid Tavra

Kal r) Te^vr/ earlv

' 3°

e^apKei

TlavTaTraai

fj laTpiKr) vvv

rjvprjfievrj, OTI adofid io~Ti Trovrjpbv Kal OVK e^apKei avT(p TOLOVTO) elvai.

TOVTW

ovv

07rw?

•rrapeo-KevdaOt) -q re^vr). 342 X,e7&>i', rj ov;

'Opdw,

Trovrjpd, rj aWr]

eKTropl^y

TO. crvfj,(f>epovTa, eTrl TOVTCO 35

r) 6pda><; aoi So«w, ecprjv, av elwelv OVTOI \ k'(j>rj. Tt Be Stf;

avrr)

r) laTpiKtj eo~Tiv

Tt? "re^vr/ ecrO' 6 Tl TrpoaBelral

SarTrep 6(f>daXfj,ol OTlretos Kal wra

TIVO<; a

aKofjs Kal Bia TavTa

Bel TWO? Te%vr]<; T ^ ? TO i;Vfi<j>epov eh

TavTa

eV

o-Keyjro/u.evr]<; T6

1. airij A 2 II: aXn-rj A1.

jects upon whom the art is exercised. The vel consimilia scribere." The same sense, expression is a little vague (cf. VIII 543 c expressed more briefly, may be obtained n.) but it is rash and unnecessary to inby the insertion of Su before elvai: 'has sert etSei or write eKaartp <.T£>V ei'Swio every art also a ^v/j.ipoi>, viz. to be as perfect as it can, but no 3 4 1 E 33 vvv KTX. : 'has now been other. In the sequel this is interpreted invented.' The art of medicine is not to mean that no art needs any additional coeval with body. I can see no reason aper/i; since it is (qua art) perfect already: for thinking (with Campbell) that vvv is otre yap irovqpia oi)re ajxaprla ovSe/xia. corrupt for r)/uv. ovSefug r4xvV Tr&pe&Tiv KT\. (34'2 B). But 34 o-ii|j.a €.' If Plato had written the pastense. sage as it stands in q and in the margin of 342 A 3 lir' avrois. Hartman proFlor. U (both MSS probably of the fifteenth poses £r' auroh. at/rots (sc. 6' oiv Kal eKaoT-Q TWV Tex"^" &""' 'over and above,' 'besides': 'we require TI ^v/j.^pov ti.\\o , rj in addition to the organs themselves, an Kal i.Koi]v. the- whole passage confirms the judgment The art in question considers what is of Schneider, " Platonem non solum poadvantageous with respect to (els) seeing tuisse, sed etiam debuisse vel haec ipsa and hearing.

36

TTAATfiNOI

[342 A

S itciroptovar)*;; a pa Kal iv avrrj rfj Te%VT) evi TII Trovqpia, Kal Bel iicdo-Tr) T6%vr} aXXr)<; T6^i/i??, ^Tt9 avry TO fjv/j,epov ' aKeyjreTai; rj ovre avTr)^ ovTe aXXr}<; B TrpoaSetTai eTrl TTJV avTr}$ Trovrjpiav TO gv/j,epov aKo-rrelv ovre io 'yap irovrjpia OVTS apapTia ovSe/Mia ovBefiia Ter)(yrj vdpecrTtv, ov8e TrpoarjKei Texvr) aXXat TO gv/xcpepov £r)Teiv r) e/celvq) ov Te^vrj etTTiv, avTt) Be a/3Xa{3r)<; Kal a/tepato? ecrTiv bp6r) ovaa, ewcnrep av y a«/3i/3i)9 oXrj v)irep eaTi; Kal aKoiret eKeivrp TW aKpiftei ovTWi rj a\Xa)? e%et; OWTCO?, er), cf>aiveTai. OVK apa, 15 t)v 8 eyco, laTpiKTJ laTpiKrj I TO %vfj,<j>epov aKOirel aXXa ccofiaTi. Q N a t , e(j>T). OvSe tTnriKr} iirinKy aXX' 'liriTOi'i' oi/Be aXXrj rey^vr] ovBefiLa eavTrj, ovBe yap TrpoaBelrai, aXX' eKetvu) ov Tej(yr) eo~Tiv. <$>alveTat, er], OVTU><;. 'AXX ®pao-vfia%e, apyovo-'i ye al Teyyat Kal Kparovaiv eKelvov, oinrep elaiv Ttyyai. ~%vveyu>pr)aev 20 ivravda Kal /j.aXa fioyis. OVK apa eirto-Trifir} ye ovBefJbia TO TOV KpeiTTovoepov aKoirel ou8' iiriTaTTei, aXXa. TO TOV T/TTOVO^ ' r e Kal dpj(p)xevov VTTO eavTrjs. Swto/MoXoytjcre fJ,ev Kal TavTa D TeXevTwv, eire'^eipei he irepl avTci fidj^effdai- eTreiBTj he a>/u.oX6yrio~ev, "AXXo Tt ovv, rjv S' eya>, ovhe laTpos ovBels, Kaff1 '6o~ov larpos, TO 25 TGU laTpw %v/xfi6Xoyr)Tai,; Svvecpr). OVKOVV Kal 6 6 aapt/3^9 vavTwv elvai ap^cov dXX1 ' ov vavTt)
&7ro/3(oi)(77)s q : eKTropifo6
5 «Kiropi.ovo-i]s. Seecr.n. eKiropijoia-q^ appears in three Florentine MSS. r The present is difficult, if not impossible, in so close a union with the future: cf. X 604 A and VI 494 D. See Introd. § 5. 8 rj auTTJ—
del I I : Set ael A 1 : dec alel A2.

=i.Kpt.^ ovua. in the sense which d/tptflfy bears throughout this passage (341 B al.). Hartman's insertion of ^ before aicpifHjs is unsatisfactory; his alternative proposal to change dxpi^s to d/cpi|8us spoils the emphasis, and gives a wrong sense, 3 4 2 c 20 liri PIKT/I/, rrjs b' iyleiav.

343 A]

TTOAITEIAC A

£l/AoX6yr)Tat,.

37

OVK apa 6 ye TOLOVTOS Kv@epvi]Tt)s r e Kal ap%a>v

TO TW KvfiepvrJTrj gvfMpepov crKe^eTal TC3 vaiiTT) Te Kai dp-yo/Mevw.

Swe^tjae

Te Kal irpoaTa^ei, fioyis.

dXXa

TO auToS gv/xcjiepov a-Kotrel ovK

< 1

* PX°fI'*vcP Kal

$

a v

a

eViTaTTet, aXkd

VTO<; BrjfjLiovpyrj, Kal 7T/3O? eKeivo

Kai TO eKeivo) £vfi
XVI.

a. Xeyei

apywv

TO TW fiXeirwv

Kal iroiel 35

airavra. E7rei8/) ovv evravOa

tjv, OTI o TOV SiKaiov

fifiev TOV Xoyov

Xoyos

Kal iraai

et? Tovvavriov

o ®pa
TO 30

OVKOVV, r/v S' eyu>,

/cara-

7repi€io-TtjKei,

EtTre fioi, e<j)r), m

T i Be; tfv B' iya>• OVK d-noKp'ivecrdai XPVV

iptoTav; Beopevov,

"On

TOL ere, etf>7), Kopv^wvTa

o? 76

avrfj

ovBe 7rpo/3aTa

Trepiopa Kal OVK 5 ovBe -rroifieva

3 4 2 E 34 a» av—^Xcircav- (^ is of 3 4 3 A ff. It should be noted that course (rli£v<£ is alsoThrasymachus has in no way changed his theory, but only reverts to his original neuter (not masculine), like apxe/dvov in standpoint, that of experience. In the D. Bremius took Ttjj ctp^ojuevy as mascupanegyric on Injustice in the present line, and consequently changed (with inferior MS authority) irpos eKetvo into wpos chapter, the new and important point is the appeal to the evidence of tyranny iKelvov: he has been followed by Stalland the emotions which it roused in baum and others. But as y must be the mind of the Greeks. See on 344 B. neuter, it would be intolerable to make 1 els -rovvavrtov. Justice has now apxo^" TOV ijrrovos (rather than Kpdrdenoting the same object) are covered by TOVOS) ev/i5rj\ov Kal yv&vtu pq.8iov, TO?S 5£ t5it6rats Kal master's advantage. In like manner it KopO^ijs [LecTTols Tty plva. Tep6.GTi.ov Kal is their own advantage that is aitned wavv dTTtirrCf! OIXOLOV, and Horace Sat. I at by 1'ulers who deserve the name. Jus4. 8 (of Lucilius) emunctae naris. tice is 'other men's good' (dWdrpiov dya6 os ye aiTfj KTX. " Apte avry Bbv), whereas Injustice is one's own: the just man comes off second best everywhere, interpositum; nam ipsi nutrici Socratis insipientiam opprobrio esse, Thrasyalike in commercial and in political transmachus vult significare" Ast. Richter actions. That it is far more to one's (Fl. Jahrb. for 1867 p. 140) ought not interest to be unjust than to be just, we to have suggested 85 ye avr6i. The sense may see from the case of tyrants, who is ' for she cannot teach you to recognise represent Injustice in its most perfect even sheep or shepherd,' not 'you do form. All men envy them. Finally, Thranot know either sheep or shepherd' symachus reiterates his original theory (J. and C ) , which would require OUTC— with the remark that Injustice on a sufficiently large scale is at once stronger, more o0T-e.' The phrase is clearly a half-proverbial expression borrowed from the worthy of a freeman, and more masterly nursery. and commanding than Justice.

[343

TTAATQNOI ryiyvcocncets.

"On

Br) TL /j,d\io~Ta;

irot/Aeva,'; ' rj TOIH; /3OVK6\OV<; dja66v

(TKoirelv Kal ira^yveiv

TJV S' e y « .

TO TOOV Trpofidrcov avTovs

/cal depaireveiv

io Ti /3Xe7roi/Ta? rj TO TWV Beo-iroTa>v dyaOov xal

TOUS ev Tat? ir6\eo-iv

ap'XpvTas,

"On

BiaTeOelr), Kal

o't &>? dXrjO(S
dXXo

TOW?

irpos

Kal TO avTwv,

aXXeo? 7T&)? r/yei Biavoelcrdat, irpbs TOII? dpxofievovs Tt? 777)0? irpofiara

oiei

r) TO TWV (3OU>V B dWo Kal Br)

apypvaiv,

f) mairep

dv

TL aKOirelv avTOVS Bia

VVKTO<; Kal r)fi.epa<s rj TOVTO 60ev ai)Tol dxf>eXr)aovTai.

KUU OVTCO

15 iroppQ) el ' Trepl, Te TOV BiKaiov Kal SiKaioo~vi'rj<; Kal dBiKov Te Kal C dBiKuas, waTe dyvoeK, OTI rj fiev BiKatoavvr] Kal TO SiKaiov

dXXoTpiov

dyaOov TCO OVTI, TOV Kpe'iTTovbs T€ Kal apftovTO? tjv/ji(f>ipov, olxeta Be TOV 7rei0o/j,evov Te Kal virripeTovvTOS /3Xd/3r/, rj Be dBiKta TLOV, Kal apyei

TWV UJ? aX^^w? evrjdiKdov Te Kal Bixaiwv,

Tovvavoi B

of ir6Xews o\edpoi (Meineke Fr. Com. Grace, n 1, p. 140) the image is the same. Compare the eloquent words of Ruskin in Sesame and Lilies § 43 and Milton's Lycidas 113—129. 3 4 3 B 12 i^ci Siavoeto-Bai. The conjecture SiaKeioSai. for biavoeioBai is hk wore GTparyjyelv jjpTjfieyip rig, Tot) tempting in view of diaTeffelr] which ZveKei/, 2
1 OTI ol€i TOVS irotji^vas KTX. Thrasymachus gives a new turn to the nursery saying. The illustration from the shepherd and his sheep (which is now for the first time introduced) was used by the historical Socrates to justify the opposite conclusion (Xen. Mem. i n 2. 1) ivTvykv

^ovaif, OVTW Kai Toy aTpaTTiybv eirt/ie\eio~dcu 5ei, UTTWS trwoL r e oi aTpaTtutTou eVoprcu, Kai r& en"ir^5eia ^outri, Kai ou

vpbs avTbv irdTepov us TroXe/xiij} wpbs iroXefj.ioi' biavo'qTt'ov, rj TTWS t:Tt \4yo/j.€v; and

628 D. 15 iroppu et irepC. irSppoj can hardly Arist. Eth. Nic. v n i 13. n 6 i 12 ff. eS (I think) mean ' far from' (sc. knowing): yap Troiei ro^s flaaiXeuo/J.ti'Ovs, etirep aya&bs this would require irbppw el Tuii>, tif' eV TrpciTTojatv, e£5e"rai> irepl, as Herwerden suggests:

ZveKa (FTpaTeijovTaL TOVTO %O*TO.L; S O also a

CiaTep vo/ievs irpofi&Twv • b'dev Kai "0/j.Tjpos Tbv 'Aya/jL^/j.i>ova Troiftfra \aQv eXirev. I n

cf. Lys. 212 A OUTU irbppu el/j.1 TOV xr^/ta-

TOS oio-re KT\. The meaning is (I believe) ' so far on ' ; ' so profoundly versed are you in justice' etc.: cf. wbppa ijdri eVri TOV fiiov Ap. 38 c and phrases like Trbppa aofpias £\a6veui : see also Blaydes on Ar. Wasps 192. Such biting sarcasm is appropriate in the mouth of Thrasymachus. 3 4 3 c 16 AWoTpiov d.7a66v. Arist. tyrant in Theaet. 174 D as a
Plato Pol. 271 D ff. the deities of the golden age are compared to shepherds, and the comparison of a good ruler to a shepherd is very frequent in Plato: see Ast's Lex. Plat. s. v. vo/ieris. In Socrates' view ' the shepherd careth for his sheep.' With Thrasymachus' attitude should be compared the picture of the

344A]

nOAITEIAC A

39

apyo^evoi TTOIOVCTIV TO iicelvov tjv/j.epov xpeiTTovos OVTO<S, icai 20 D evBaifiova i/ceivov TTOIOVCTIV virrjpeTovvTe'i avrw, eavrov OTi biKaios avTjp aBi/cov iravTayov eXaTTOv c%et. nrp&TOv iiev ev T049 Tr/309 aXXtjXovi ^vfij3oXaiOK, oirov av 6 TOIOVTOS ra> TOIOVTW Koivavrjaji, ovSafiov av evpois iv Trj 8iaXvo~et T % KOLVa>via$ ifXeov 25 eypvTa TOV Sitcaiov TOV dSUov a t t ' eXarrov eireira ev rot? 7rpo9 TT)V TTOXLV, hrav r e rives elatyopal docriv, 6 /lev Blicaio<; diro Tv E lcra>v irXeov elafyepei, 6 8' eXarrov, orav re Xr]TJre{,>;, I d ftev ovBev, o Be TroXXd KepBaivet. ical yap orav dp^rjv rtva dp")(rj e/cdrepos, Tel) fiev BiKaia virdp-^ei, icai el firjBe/jiia aXXr] ty/iia, rd ye olicela 30 81 dfieXeiav no^drjpoTepwi e%eiv, e« Be TOV Brjfj,oaiov pr/Bev anpeXelcrOai Bid TO Biicaiov elvai, 7rpd? Be TOVTOIS d-rre')(dea8ai rol<; re oliceloK KOL Tols yvaplfioK;, OTav /J,r]8ev eOeXr) avToh vTnjpeTelv Trapa TO Bifcaiov ra Be dBiKw iravra rovrav Tavavria virdp%ei. 344 A.67W ydp b'virep vvv Bt) eXeyov, TOV fj,eyd\Xa Bvvdfievov TrXeoveicTelv. 35 TOVTOV ovv (TKOTrei, e'lTTep ftoiiXet, icplveov, b'o-w /j,dXXov IBiq avTw dBiKOv elvai 17 TO Blicaiov. irdvToav Be paara edv eirl TTJV TeXecordrriv dBiKiav eXdrf;, fj TOV pev dBiKijaavra evBaifiovearaTOV Troiel, rov
ovn, and the like, is used to indicate that a word is to be taken in its strict and full etymological sense (eu-ijOiKicv) : cf. Phaed. 80 D eis "ALSOV US dXijfloSs, and infra II 376 B, v 474 A, VI J I I B, VIII 551 E ;/;;. 3 4 3 E 30 r d yt olKeta—(J.o\6r]poTEpus. Wells aptly cites the refusal of Deioces in Herod. I 97 to continue as an arbiter: ov -ydp ol XvaiTeX^eiv rQv iavrou eiij/ieXriKOTa To~un 7reXas Si' Tiiiip-qs SIKA^IV. Cf. also Ap. 23 B, 31 B. In like manner Aristotle mentions it as one of the safeguards of a democracy engaged in agriculture that the necessity of looking after their private interests will prevent the citizens from often attending the assembly (Pol. 7i 4. I3i8 b 11). Plato is fond of the comparative ending in -us (affected, says Cobet, by those " qui nitidissime scribunt"): see Kiihner-Blass Gr. Gramm. I p. 377. 32 direxfl«o-9ai. dw4x6ofj.ac as a present is not well attested in Plato's time; and the aorist 'to incur the enmity o f is

at least as suitable in point of meaning here. 35 Xeyo 'ydp ovirep vvv S-rj ^X€"yov. Ast points out that nothing in what has been already said corresponds to the words rbv fj.eyd\a duvafxevov ifheoveKTtiv, and reads oirep on slight MS authority. But no special reference is intended: the words mean simply ' I mean the man I meant just now.' Thrasymach us asserts that he has all along been referring to TOV /ieydXa KTX. 3 4 4 A 3 rj TO 8(KCUOV : i.e. rj T6 dlKatov elvai r y Si/caty. The reading airy (found in A, but no dependence can be put on this Ms in such matters) would require the omission of the article before dixaiov (so Stallbaum and others), Tucker inclines to render 'how much more he is personally benefited by being unjust than by justice,' but the ordinary view is preferable. 6 rj ov KT\. This laboured sentence is perhaps intended as a parody of some sophistic style: cf. Gorg. 448 c.

TTAATfiNOI

[344

(r/juicpov raXXorpia ical XdOpa ical fiiq daipeiTai, ical tepa /cat, oo-ia ical iBia ical Sr}/j.6a-ia, dXXd gvXXrjfib'riv, ' &v i<j> eicdo-TW B fiepei orav Tt? ahncr)PvX01 ical airoareprjTal ical KKeirrai 01 Kara fiepr] dZiicovvTes TWV TOIOVTCOV KaKovpyr)fj.a.Ta)v tcaXovvrai- iveiBau Be Ttv alo"Xpo/3ovfievot oveihi^ovcrbv ot, 6vei$l!ZovTe<; TTJV dBt/ciav. ovrmf, w %a>icpare<;, ical layyporzpov ical eXevdepioorepov ical BecnroTiKcoTepov dSucla Bucaioavvt)'; eo-rlv 20 licavais yiyvopevr), ical otrep ef dp%r}<; e\eyov, TO fxev TOV KpeirTovos ^vfx,(f)ipov TO Blicaiov rvy^dvei ov, TO 8' aSiicov eavrai XvcrireXovv Te ical fjv[i,epov. -]. piq. XI: pia. A. says dXlyov
Tb)V T010VTWV KaKOVpYT)p>aT(i>V is

usually explained as depending on (caret ixipt), but as Kara nipri is adverbial, this is somewhat awkward. It is perhaps better to regard the genitive as partitive, T< being omitted as in Kivqatiev &v ruv dfi'wi> X67ou vbjtMv iv 445 E, where see note. 12 irpos TOIS—\pT]fJLactv is virtually equivalent to irpbs TCJ! rd, TWV TTOXITHV a(f>e\4
yap KCI> Kpar-qixas, TT\OVTOV a<j>dovov Xapoiv

I KOX Tvpawet'iaas 'A8r(vu>v /j.o\)vov rinipav fxlav, [ aaicbs vffrepov dedap&cu /cdTrtreTpTiJ.w hk rb aSiKeiv. 20 iKavus Yi.-yvo|i6vii: 'realised on an adequate scale' (D. and V.). For the construction of 7(7^0-^1 with an adverb cf. (with Ast) Soph. 230 C and infra vi 504 c. After TO 5' dSiKov below, Herwerden would insert TO to go with eai/T<j! \vaiTc\ouv Te Kal |u;U0^por, but only Tvyx&vei (and not Tiiyxavzi 6v) is to be understood after &SIKOP ; nor is the last clause intended as a strict and formal definition of injustice.

nOAITEIAC A

344 D

XVII.

Tavra

el7raiv 6 ' ®pacrv/ia^o<;

tboirep /JoXaveu? rjficov KaravrXrfo-as TTOXVV TOP Xoyov. rjvayicacrav

ov fjLijv elaadv

vTro/xetwu re

Kal

Kal Sfj 67W76 Kal aiiro? irdvv

iv

ye

avrov

irapao-^elv

va> et%ei> a-rrikvai,

TWV OOTOW adpoov

Kara

01 Trapovres,

rwv

elprjfievwv

rj fiaOelv

E iiTi'^eupelv

elre

Xoyov.

i8e6/u.r)v re Kal el-trov **&, Zaifiovie

®pao~vfjba')(e, olov e/j,j3aXo)v Xoyov ev va> e'^et? atrievai, iKavws

Kal aXX' 25

OVTOCK; ehe

Trpayfia I Biopl^eadai,,

aXXw?

aXX'

e^et;

ov /3tou

irplv StSalfat

rj o-fiiKpbv

Siaycoyr/v,

e«aaTo? rnxwv XvcnTeXeo-TaTrjV ^a>r)v £a>r); 'E7&) 31.

eiriSKeij/iliiieSa) in support

of Socrates' view, but a restatement of his theory, with an addition necessitated by Thrasymachus' example of the shepherd. The shepherd (says Socrates) is no shepherd, when he fattens his sheep

yap

A 2 n : fwc A1 .

3 4 4 D—347 E 7'fe «/>/)/ «/ Socrates falls into two parts. In the first (344D— 347 E), after emphatically expressing his dissent from Thrasymachns' viezus, and protesting against the Sophist's retractation (in the example of the shepherd and his sheep) of the doctrine that every rider seeks the good of his subjects, Socrates reverts to the stricter form of reasoning to which Thrasymachus had formerly challenged him, and points out that no rulers, properly so called, rule willingly: they require wages. When any kind of rule, e.g. an art, is attended with advantage to the ruler, the advantage comes from the concomitant operation of the ' art of wage-earning,' and not from the rule itself. Medicine produces health ; the art of wages, wages ; the doctor takes his fee, not qua doctor, but quo. wage-earner. Thus it is not the ruler, qua ruler, but the subjects, as was already said, who reap the advantage. The wages which induce a man to rule, may be money, or honour, or the prospect of a penalty if he should refuse. The most efficacious penalty, in the case of the best natures, is the prospect of being ruled by worse men than themselves. In a city of good men, freedom from office would be as eagerly sought for as office itself is now. Herewith ends for the present the refutation of the theory that justice is the interest of the stronger. Socrates promises to resume the subject on another occasion. 3 4 4 D ff. The ensuing discussion is not a new argument (see 345 c ITC yap T& tiiirpoadev

ohi

rj av 30

for his own gain, nor the ruler a ruler, when he enriches himself at the expense of his subjects. On such occasions both shepherd and ruler are in reality /utrflwTLKOI—professors of txi&duTiKT}, an art which is distinct from that of ruling, though usually associated with it. This analysis is new and valuable in itself; it also enables Socrates (in 347 D) to make the first explicit allusion in the Republic to an ideal state, and to formulate what afterwards becomes a leading principle of the Platonic commonwealth—the reluctance of the ruling class to accept office. 3 4 4 D 24 KaTavrXijtras. For the metaphor cf. infra v n 536 B, Lys. 204 D, Lucian Dem. Enc. 16 (imitated from this passage) and other examples in Blaydes on Ar. Wasps 483. 28 6|j.(3a\cov : cf. Theaet. 165 D, Prot. 342 E. The whole expression recalls the Latin proverb scrupulum abeunti (Cic. de Fin. IV 80). 3 4 4 E 31 SiaYoiMvos. The use of this verb in S o p h . El. 782 XP°"O$ S^ijye fie, D e m . 18. 89 Tr6\efios—di-rjyev vfias, X e n .

Rep. Lac. 1 3 and elsewhere is in favour of regarding biaybpevos ('living') as grammatically passive and not middle both here and in Laws 758 A. Cf. Stephanus-Hase Tkes. s.v. 5ii.ya. kyia -ydp KTX. I agree with Stallbaum and others in taking this sentence as interrogative: ' do you mean that / think otherwise about this matter?' i.e. think that it is not a question of plov Siayuyrj. J. and C. complain that this interpretation is "wanting in point." It is surely much to the point to make Thrasymachus repudiate the imputation of trifling. His doctrine appears all the more dangerous when he confesses that it is no

[344

TTAATQN02

olpai, eri 6 ©pacrv/Maxo';, TOVTI aXXcos ex^tv; "Eot/ca?, rjv S' iyco, rp-ot, r)p,5)P ye ovBev KrjBecrdai, ovBi ri povTL%eiv eire xelpov etre jiekTiov /3c(ocr6fi,e8a dyvoovvres b crv cprjs elhevai. aXX, to yade, 35 irpoQvp,ov Kal r)pjip ivBei^aaOai-

OVTOL /ca|/cw? croi KeLcrerai, o TI 345

av ??/xa? Toaovahe 6Wa? evepyeTrjcrj/s. iyco yap or] aoi Xeyco TO y ifiov, OTI ov ireidofiai ovB% olfiai dhuiciav hucaioavvq*; /cepoaXecoTepov elvai, ovS" edv ia Tt? airr/v Kal pr) BiaKtoXvT) trpaTreiv S a fiouXeTai. aXX\ w yya6e, e p,ev clSiKOS, hwdada Se dSixelv rj TW XavOdvetv f) TC5 Bia/jid-^ecrdaf o/ttw? 6/u.e 76 ov ireiOet, a)? eart Trjs BtKaioavvrjs KepBaXewTepov. raiiT ovv Kal ' ere/309 t'crw? Tt? B r)fiwv Treirovdev, ov fiovos iyco. Trelaov ovv, w fxaKapie, iKavws ?7/x.a<>, oTt OVK opdws fiovXevofieda BiKaioavvr/v dBixiw; irepi 10 TrXeiovos iroLOVfievot,. K a l 7rc3s, etfirj, ere irelaoi; el ydp 0I9 vvv Br) eXeyov /J,rj ireireio-ai, ri croi eVt 7roirj; rj et? rr)v yjrvxyv , /u.rj av ye' aXXa irpwTOP fj,ev, a dp elirrj'i, e/x/iefe TOVTOK, rj edv fieTaTidfj,

(f>avepw<; /leTaTideao

Kal r)fi.dp,eda, OTL TOP a)? dXr]6a><; iaTpov TO irpaiTOV 6pi£6/J.evos TOV to? dXrjdais iroifieva OVK£TI, wov Belp varepop

i, aXXd 7r0ifj.ai.veiv o'leu avTov 17.

ra

TrpofSara,

a«:ptySw9

Ka6'

oaop

irmit.aiveiv II et yp in marg. A 2 : wialveiv A.

sophistic paradox, but a rule of life. I can see nothing to justify Apelt's conjecture tywy'iLp' for eyu yap (Observ. Crit.

Icm. The effect is exactly as in the English 'let him be unjust' etc., 'nevertheless he cannot convince me that it is really more profitable than justice.' J. p . 1 1 ) . yi 33 TJTOL i^fJUOV *y€. TJTOL O r TJTOt 76 — and C. understand TIS before &7TW, need'or else' (not 'or rather' as J. and C.)lessly, as I think, and suppose that the The regular construction is -IJTOI—-rf, and " supposed impunity of injustice" is the rj—T)TOI was condemned by the gramsubject to rreWei, but TeiSa is much better marians as a solecism, though it occurs with a personal subject. Although the in Pind. Nem. 6. j . With the use of sentence is a trifle loose, it is clear enough, •rJTOi in this passage cf. Ill 400 c, IV 433 A and there is no occasion for reading veiTOUTO eariv—ijroi TOVTOU TI eldos 7} 5t.Ka.io- Oeis (with Vind. D and Ficinus). aOvT). Emendations have been suggested 3 4 5 B 12 ev8o>. evTi8ev aSiKtTv is the subject of the "addita verba Ka6' b'aov TTOIJUTJJ' iaTiv

346A]

TTOAITEIAC A

43

iroiprjv eariv, ov irpos TO TU>V irpofidrajv fieXTio-TOv /; ttXX wcnrep Banvpuova Tivd Kal p,eXXovTa eo-Tidcreo-dai, 7T/3O? TTJV D evw^tav, T) aii 777)0? TO diroBoo-dat, wairep %p7)pMTio-Tr)v I dXX' oi 20 voipeva. T/7 Be Troip,evLKtj ov BTJITOV aXXov TOV p,eXec f), icf) o5 T6Ta«Tat, O7r&)9 TOVTO) TO fteXTicTTOv eKTTopiel- e-irel TO 76 avTr}<;, (HOT eivai /3eA,Tt'crT?7, iKavS><; Br/Trov eKTreiropio-Tai, euj? 7' av p,r)8ev evBerj roil 7roip,eviKr) elvac OVTCO Be <; apyovTa<;, eKOVTWi o'iei dpyeiv; M a At' OVK, e<pr), dXX' ev olBa. X V I I I . Ti Be; i)v B' iyw, d> ®pao~vp,a'^e, r a ? aXXas dpyds 30 OVK evvoels OTL ou8et? edeXei dp^eiv eK(iiv, dXXd p.ia66v aiTovaiv, a>? ov%i avTolaiv axpeXlav iaop,evr)v IK TOV dp-^eiv dXXd Tot? 346 dpj^o\pbevoi<;; eirei ToaovBe etVe* ou^t eKnaTijv p.evToi <pap,ev eKacrTOTe Tmv reyvcov TOVTO) eTepav eivai, TOO erepav TTJV Bvvau.iv e%eiv; Kal, a> p,aKapte, p.r) irapd Bo^av diroKpivov, ipa Tt Kal Trepaivwfiev. 'AXXd TOVTW, er), erepa. OVKOVV Kal axpeXt-av eKaarr] IBLav Tivd r)piv irapeyeTai, dXX! ov Koivr]v, olov larpiKr) 5 p.ev vyieiav, KvfiepvrjTiKrj Be acoTJjpiav ev TCO 7r\eti', Kai ai dXXai 5.

olov A 2 n : oloi A 1 .

circa universum pastoris negotinm errantem a Socrate Thrasymachum liotari docent" (Schneider). How Thrasymachus errs is explained in ov irpbs rb KT\. Trialvei.v might perhaps be read, if the aXKi. clause is taken closely with what precedes: you did not think it necessary (says Socrates) to adhere rigidly to the genuine shepherd, but think he fattens his sheep qua shepherd. In that case, however. we should expect a\V ov—fiht•Ktiv in place of 011—§\tirovTa, to form the antithesis to wiaiveiv. 3 4 5 D 24 O'VTO) 8i
tlvai acriv ayadov rty SiKaioavvqv—/uaffbs dpa ns doreos. 32 aiiToio-iv: see 330 Bn. 3 4 6 A I oi)(\—|ievToi: 339 B n. 3 irapd 8d|av is simply 'contrary to your opinion' ("gegen deine Ueberzeugung" Schneider) as in Prot. 337 B, cf. 349 A fws 6,v ixwcapie— to Thrasymachus not to obstruct the discovery of the truth by want of candour and sincerity. 4 dXKd — foipa sc. iariv. The reading eripav is in itself equally good, but has inferior MS authority. Herwerden needlessly recommends the omission of erepa, or (as alternatives) d\\a TOVTI?, ?
44

TTAATQNOS

[346 A

OVTW; TIdvv ye. OVKOVV Kal fiio~0a>TlKr) jMMrdov; avrij yap avTr)(; I rj Bvvafii<;. rj Trjv larpiKrjv yir)s ylyvr/rac Bid TO gv(J,epeiv ainw -irXelv ev rfi OaXarTrj, eveKa TOVTOV fiaXXop avrrjv larpiKrjv; Ov BrJTa, e<prj. OvBe y, olfiai, r]v, edv vyiaivig Tt? fiiaOapvcbv. Ov BfJTa. T t Be; TTJV fiio~dapvijTiKrjV, edv Ico/xevos Tt? /u.io~0apvf}; ' OVK ecptj. C 15 OVKOVV rr/v ye wtfyeXuav eKa OVTW air eKeivov uxpeXovvTai. "Eoiicev, efyrj. <$>anev Be ye TO fiiaoov dpvvfievov; axpeXelo-dat Toils Brjfiiovpyow diro TOV irpoa-^prjadai 20 Trj jxt,o~d<0TLicfj re^vy ylyveaOai aiiTOK. 3vve(f>rj fioyii. OVK dpa d-rro T?)S aiirov re^vr)<; eicdaTq> ' avTrj r) wcfyeXia early, rj TOV fiiadov D Xfj-^ra, dXX\ el Bei dicpiftws crKOTreladai, r) /J,ev larpiKr) vyleiav iroiel, rj Be fxia6apvr]Tifcr) fiiadov, Kal r) yJev olKoBo/xt,Krj oliclav, rj Be fjuadapvr/TiKr] avTrj eirop^evrj fiiaOov, Kal al dXXat, irdaai 25 OUTO)?" TO avTr)s eKacrrrj h'pyov epyd^erai Kal a)(j>eXel eKelvo, e<£ o5 TeraKTai. idv Be fir) fJ,io-0o<; avrfj TrpoaylyvrjTai, ead' 6 Tt axpeXecrat, 6 8ij/juovpy6<; d-rro rn<; Te^v?;?; Oi! (palverao, er). Ap' ovv 01/8^ w ®paaxifia^e, TOVTO rjBrj BrfKov, OTI ovBefila re-^vrj ovhe II.

%v/x
21.

avrr) S ^ : airii A : airfj (sic) II.

7 OTJKOVV KTX. Aristotle agrees with TIKIJ (fuaBapvriTwti), says Socrates, are this analysis: see Pol. A 3. 1258" 10 ff. three distinct arts. Kv/HepvyTiicJ) is not to It should be noted that the antecedent to be called IW/H/C?}, even if iarpmii should allrTi is not fuaBbv, but TO TraptxcBai accompany its operation, nor is IAUTBUTIKTI IxurBbv. to be called tarpiKT) in a similar case. 3 4 6 B 10 8id TO jjv|<,€pav. See cr. n. Nor is iarpiK^ to be called /lurffariic/j, To %v/j.(pe'poi' there are two objections: first even if iarpiK'ri should be accompanied that Sid with the participle used like Sid b y /ju, but the more serious flaw semi-poetic word apw/iti/ovs is used to would still remain, and S-vp.ipt'peiv is in suggest iuaBapve~iv a n d fua-Bapv^TiKTi, t h e itself so much superior, that (like most word /xurBbv at the same time bringing editors) I feel bound to adopt it. the product of the art well into view. As 12 oiSe 7 ' otfuu TT^V |UTuajv sc. TO—dTi/uovpyotish the subject to ylyveaBcu, KaXeis larpiK-riv. The reasoning is somethe masculine T6K—so most MSS—for T6 what subtle. larpiKri, KvfiepvrrriKifi, fuaBwis impossible.

347 c] a

TTOAITEIAC A

T0

PX'l

avTrj axfrekifiov Trapaaicevd^ei,

TO T«3 dpxofieva

ical

45

d\X\

irapaa-icevd^et,

oirep irdXat, iXeyofiev, 30

ical

eVtraTTet,

JjvfufrepOV rJTTOVOS OVTOS O-KOTTOVO-a, dXX'

TO eiceivov

OV TO TOV KpeiTTOVOS.

Bid Br) TavTa 67076, w cpiXe ®pao-v/u,axe, ical apTi eXeyov fj,r)8eva iOiXeiv

kicovTa

dvopdovvra,

apj(eiv

ical

TO. dXXorpia

dXXd fiio-G6v alrelv,

icaicd

347 Trpdgeiv ovSeVoTe avTu> TO fieXTio-Tov irpdrTei Trjv Te-yvvv

itriTaTTaiv,

fiia&ov Belv virdpxeuv

ixeTaxeipl^eaGat,

OTI 6 fieXXcov icaXcos TJ} Te^vy \ 35 ovB' eimdTTe.i

icaTa

dXXd TW dp%o(ievq)- a>v Br) eveica, <w? eoiice,

TOK fieXXovo-iv ideXrjaeiv

dp^eov, r)

dpyvpiov

i) Ti/J,rjv, r) ^rjfiiav, edv fir) I'PXVXIX.

IIw? TOVTO XeyeK, a> SaS«paT6?; etprj 6 TXavKcov.

fiev ydp Bvo /j.t,a0ov<; ytyvwaKW a)9 ev fiiaOov B dpa fiiadov,

fxepeu e'lprjica'i, ov

(f>t,Xdpyvpov elvat TavTa

r) ov/c olaOa,

SveiBo<; XeyeTaL

TOLVVV, r)v S

oi dyaOol

C ov

etc Tt)
ydp

eyco, ovTe

re

oi

'OTI TO (f>iXoTifj,6v r e ical eo-rtv;

Xpr/fiaTayv

ftovXovTai

ical

"E7C076, e^r). 10

eveica i6eXovo~i,v

KeKXrjaOai, ovTe

Xa,fj,f3dvovTe<; icXejrTai'

elo~i (piXoTi/Aoi. 2.

Tov T&V

oiiTe TCfirjs- ovTe ydp avepa>s TrpaTTOfievoi TTJ?

eveica /J.IO~66V fuaOcoTol avTol

%vvr)/ca.

ec^r/v, ov £vviel<;, St' I ov dp^ovaiv

bWav i6eXwo~iv dp^eiv.

TOIIS 5

rrjv Be tyijxiav r/VTi,va Xeyeis ical

Xddpa

ovS' ai) Tifirjt; eveica'

Bel Br} I avTol<; dvdyicrjv irpoaelvai,

uv S, superscripto oS: < J A : OS Jig'.

3 4 6 E 33 ^Xeyov |iT]8«va I6e\eiv. /U7j with the infinitive after verbs of saying, thinking and the like "carries with it the emphasis of the witness on oath, so to speak the emphasis of desire" (Gildersleeve in A. J. Ph. 1 50). Cf. Theaet. 155A, Euthyph. 6 B , Phaed. 94 C al., and infr. Ill 407 E, IV 419.A. 3 4 7 A 2 (is i/ce, an illogical idiom which is common in Herodotus (Stein on I 65), and found occasionally in Tragedy (Jebb on Track. 1238) and in Plato (PAH. 20 D, Soph. 263 D, Euthyd. 280 D). That us gome has no influence on Seiv in this passage

ical 15

15. S77 I I : Si A.

may also be seen from the fact that Seiv (not Set) would still be used if ws loi/ce were removed, deiv is not for Sioi>; the late participial form deiv is not found in Plato: see my note on £ a t f ^ . 4D. 4 <S£pxTI- The transition from plural to singular and conversely is common: seefor examples i n 408 B, 411 c, 413 D , E , iv 426A,c, v 463 D, vi 496 c, 500 c, v i n 554 A, c, 558 A, IX 591 A, X 601 D, E, 604 D, and cf. Heindorf on Gorg. 478 c, Prot, 319 D. 7
el fieWovcriv eVt TO dpxeiv fiLcrOai. iav 20 orav

[347C

TTAATQNOI

46

levai

ede\.etv aXka

ap%eiv

Wev

fir) dvdyicrjv

tcivSvvevei

irepLfieveiv

Trjs Se ^ / i t ' a ? fieyio-Tt] TO VTTO irovr/poTepov

fir) avros

iffeXr/ apj^eiv

a>? e V d
fjv Seitravris

eirel Kivhvveveb, av elvai

eVt TO ap%eiv, ov%

ovb" to? eviradrjcovTes

Kal OVK eyovTes

eavTwv

fieXTioaiv

TTOXIS dvSpwv

ap^eo-Oca,

fioi CUVOVTCU dp%eiv,

oi eVtet«et?, teal TOTS epxpvTat

apyaxTiv,

TO eicovTa

alo"%pbv vevo-

dyaddov

ev avrw,

d\\'

w?

' iirLTpetyao el yevoiTo,

ovBe D Trepi-

TO IXTJ dp-yeiv, axnrep vvvl TO dp%e<,v, iea\ evTavff

25 av /caTCMfraves v ov Tretyvice TO CLVTO) ^vfu^epov

aKOTreladat,

dWd

TO TS

civ 6 yiyva>o~Ka)v TO w(f>e\elo~0ai, fidWov a)e\a>v Trpdy/MaTa e%eiv. ®pao-vfj,dx
dp-^ofjuevu)' a>o~Te 7ra?

e\.ono

vir

aWov

i]

aWov

TOVTO fiev ovv eycoye ovhafifj o~vy%(opu> I eo~Tiv TO TOV /cpeLTTOvos £v/j,(pepov. E

30 aXXa TOVTO fiev 8r) KCLI elaavOis

3 4 7 c [6 68ev KivSwtiSei—vcvojxfcrBai.

These words are intended to indicate parenthetically that Socrates' thesis finds support in the common judgment of men. Good men, he says, require to be compelled to rule. This may be why (S6a>) it is accounted a disgrace to enter on office willingly: that is to say, if you do so, you may be inferred to be, not 0170^65, but 0t\6ri/tos or (friKdpyvpos, which oVeiSos \4yeral re Kal 'ianv 347 B. There is no good reason for rejecting the clause, as some have proposed to do. 3 4 7 D 23 iroXis avSpcov ct-yaGuv is the first express allusion to an Ideal City in the Republic. The principle here laid down—the reluctance of the best men to undertake the task of government—is fully recognised in Plato's commonwealth, where the HpxovTes are represented as unwilling to desert the life of contemplation for the cares of office. ' Nolo episcopari' is in fact one of the leading guarantees which Plato gives against the abuse of political power (Nohle Die Staatskhre Plato's in ihr. gesch. Entwick. p. 119). See VI 520 E, 521 A, where this topic is resumed. Cf. also Sesame and Lilies § 43 " T h e true kings—rule quietly, if at all, and hate ruling ; too many of them make 'il gran rifiuto.'"

crKeyfro/jbeda' TTOXV Se fiot

OIVSS, but what is said of a single ruler applies to all: cf. (with Schneider) Laws 733 E \6ywfj.ev STJ ffoitppova (HLov <=va etvai Kal p6vi.ixov Sva Kal iva rbv avSpdov.

26 mxsavKTX. The articular infinitive with alpeiadai is hard to parallel, and on this ground Richards would cancel T6. I once thought that TO oxpeXeto-ffai might be taken as the object after yiyviliaKuiv (' he who knows what being benefited is,' i.e. virtually 'who knows his own interests'); but this is harsh, and I now acquiesce in the usual interpretation. With yiyvdiGKaiv [intellegens) used absolutely cf. (with Schneider) Laws 733 E aiixppova /tec oSv /3lov b yiyvihaKIHV flijera irpaov iirl iravra. For the sentiment cf. Soph. O. T. 584—598, Eur. Ion 621—632, Hipp. 1016—1020. 3 4 7 E 30 cla-av6is crK«|/O|ic8a. The reference has been much discussed. Pfleiderer's idea {Zur Losung d. PI. Fr. p. 7') that the words were introduced by Plato "bei der Gesammtredaktion des Werkes" to prepare us for the second half of Book x is most unlikely, because (among other reasons) Book X does not expressly revert to this topic at all. Siebeck (Zur Chron. d. PI. Dialogs pp. 12 [ ff.) holds that phrases of this sort always refer either to some future dialogue contem25 T £ ^ V T t KT ^- TV °vn belongs to plated by Plato, or to a later part of the oi) w4
nOAITElAC A

47

fiel^ov elvai,, b vvv Xeyei %paavfia-^o<;, TOV rov dBiicov ftiov elvai KpetTTw rj TOV TOV &t,icai,ov. o~v ovv iroTepws, r/v S' e, w YXavKiov, aipel ical iroTepov dXr]de<7Tepo)<; Bo/cel crob Xeyeadai; Tov TOV hucalov'i, avTucaTaTelvavTes Xiyco/u.ev 33.

34.

A-II: om. A1.

has Siebeck, I think, succeeded in proving T^puis in iroTepbvus conflata" (Schneider). his point even elsewhere. It is simplest I am glad to find that Tucker adopts the to suppose that such formulae (like eiVaOsame solution. 811 eTnuKeiTTiov in Arist. Eth. Nic. I ; . 3 4 8 A 1 8iT]A.9e: i.q. 5ii)\8ei' OVTO. io97 b 14) are in general only a convenient or Sie\6u)v l\e^ev efoai (Schneider). Cf. way of dropping the subject, although II 363 A arpdova ^xov{rt X^yeii/ d7a(?a rots there may occasionally be a specific referofftois with ;/. ad loc. In view of iv e/tar^pcj) \4yofuv in K below, it is easy to ence. Here there is none. So also Hirmer Entst. 11. Komp. d. PL Polit. in El. suggest 5irjk8ev <£v>\ but the text is Jahrb. Supplementband-X.-X.rn p. 607 n. 2. probably sound. 4 av |iiv TOCVVV KTX. The alternatives 3 4 7 E—348 B Introduction to the second part of Socrates' reply to Thrasy- are between continuous speech and dialectic. By \byov in irapa \byov Thrasymachus. See 344 D, 348 B nn. machus' speech in 343 A ff. is meant: to 3 4 7 E 31 TOV TOV dSiKOV piov— this Socrates would reply, after which SiKaCou. In these words Socrates sums Thrasymachus would speak again, and up the remarks of Thrasymachus from 343 B (/cat oijTio ir6ppo} KT\.) to 344 C finally Socrates. Thus each party would have deli vered two speeches. In Athenian (XixriTeXoOv re nal £vixipov). 32 iroTe'pws — \fyeo-6ai. Ast's sug- lawsuits there were often two speeches gestion irbTepov, rjv 5' eydi, Z rXatf/cuw, delivered by the accuser and two by the defendant (Meier und Schomann Attische atpe?; KO.1 7ror^pws aXTjdeffTepws 8OKCT V dtaKpLvoJjvrojv just from the MS reading) the juxtaposition of below. This point escaped Ast, who Tortpus and aXrideartpus is unpleasing. Kai adSis odros aXXoi' ii/juv (after The iroripws alpetofA is quite unobjection- reads Ficinus and Stephanus). able: cf. VII 5-28 A OUTUS—aipoO/j.a.1; and it dvTiKaTdTeCvavTes is intransitive: cf. is (I think) an objection to irorepov alpei II 358 D /fararetVas ip& TOV abiKov (Blov that it would represent Socrates as asking eiraivuiv and 367 B : the notion (as in %vvGlauco not which viewhe elected to take, relvu, ^vvriTa/iivus and the like) is of but which life—the just or the unjust—he nervous tension. "The word cannot mean chose for himself. Schneider (after Bek'replying to one another in set speeches' ker) retains the reading of the best MSS in •worepov ws aK-qdearipuis, and explains the (J. and C.). " Setting out alternative lists last two words as equivalent to uairep 8 of advantages" (remarks Bosanquet) "was aXijdedTipus \iyerai: but us a\Ti6e(TT^p
5 aura) \6-/ov ical

[348 A

rTAATQNOZ

48

irapd

Xoyov,

oca

av6i<; OWTO?, ical aX\ov

/jberpelv oaa

etcdrepoi ' iv

eyw, apeaicei. XX. dpXV1*'

VV

ical

cncoTrwfiev, cifia avroi

fiev ovv, e^rj.

etvai, ical

rjBr) BiKaarmv B dpn

UVOJXO-

re BucaaTal

ical

'OiroTepa><; ovv croi, r/v B'

Brj, r/v B' eyoo, u> %pa(Tv^a'Xie,

TeXeav dBifcuav reXeas

trrepav <prj<; elvdi;

diroicpLVCU r)fM,v e'f

ovo~rj<; SiKaiocrvwrjs

XvaireXe-

Yldvv /u.ev ovv Ka\ cf>rjfii,, ' eifyq, /cal Bo' a, e'lprj/ca. C

15 <3>e/36 Brj TO ToiovBe ire pi avrwv ai/Tolv

TO BLKUIOI'

Ber/cret rdyaOd

OVTO>?, e(fyr).

"\8i T

Haw

ej(ei

Se7](T6/j,e8am av Be mairep

irpb? dXXrjXov;

10 p'tfropes ecr6fie8a.

dya0d

eicinepcp Xeyopev,

Ttpcov TU>V SiaicpivovvTWv Xoyovfievoi

av

J?/u.et?, dpi&fielv

tcaXel<>, TO Be /caiclav; 5.

7T&]? Xeyeis; lift)?

yap

TO fiev irov ov;

OVKOVV

dperrjv TTJV

08 A2IT: Sv A1.

Wisdom (349 B—350 c). (1) The just man endeavours to overreach the unjust, but not the just: the unjust man to overreach both the just and the unjust. Thereor in Etithyd. 271 A ris i)x, Z> Sdncpares, fore, generally, the just man endeavours ty %dts iv AvKetip 8ce\4yov;—rt's r\v; 'OTTOto overreach the unlike; the unjust man repov KO.1 epwrys, u YLplrwv oi> yhp eh, to overreach both the like and the unlike. dXXA 56' ijaTTjv, i.e. (it depends on) which Further, the unjust man, being wise and of these you are asking about etc. Cf. good, resembles the wise and good, while also ijris—airQv i) aptri] 353 c. I n Rep. the just man, being foolish and evil, reIX 578 E iv irolq av TLVL KOX birbvip i\Giv paring, then, conclusions (1) and (2), we see that the just are like the wise and good, TOV L\OVVros; we ought no doubt to read 6 Trbrcpos that is, are wise and good [since they are such as those whom they resemble), while (with Hermann). the unjust in like manner are foolish and 3 4 8 B—35O c Thrasymachus now evil. Thus is refuted the thesis that Inidentifies yustice with Simplicity, Injustice justice is Virtue and Wisdom. with Discretion. Injustice he assigns to 3 4 8 B ft". The second division of Virtue and Wisdom, Justice to their opSocrates' reply begins here. Though posites. He further declares that Injustice professedly attacking the section of Thrais strong and beautiful, and is ready to symachus' speech contained in 343 c— predicate of it all that is usually predicated 344 c, and summed up in the theory that of Justice (348 B—349 B). the life of the Unjust is better than that Socrates then commences a very subtle of the Just (347 E), it is not till 352 D that refutation, addressing himself to the Socrates directly grapples with this theory. assertion that Injustice is Virtue and In the meantime, certain further deliver3 4 8 B 10 omm'pcos is virtually indirect : translate ' whichever you please, then.' Hermann reads worepus, but the text ought not to be changed either here

348 E]

nOAITEIAC A dpertjv,

rl)v

Be dBidav

49

KaicLav;

Et«o?

7', e<j>r), eo

r/oicrTe, eTreiBfi Kal \eya> aSi/cLav [iev Xva-ireXelv, BiKaiocrvvrjv B' ov. 'AXXdri

firjv;

TovvavTiov,

D O w , a X \ a 7mi/v yevvaiav icaXels;

OVK,

Qpaavfiaye,

aX\'

evr/Oeiav.

evfiovXlav,

BoKovaiv

*H TTJV BtKaio<7vvr,v ica/ciav; I

rj B' o?.

elvai

Trji> dBuKuav dpa KatcorjOeiav 20

etjyr].

Kal dyaOol

'H

ical

4>p6vi/j,oL aot,, w

01 d'BiKOi; Ot 76 TeXeco<;,

e<j>r), oloi T6 dSiKelv, 7ro\et? re Kal eOvrj Bvvdfievoi eavrovi

TToieicrOai.

TepvovTas edvirep E TOVTO

Xeyeiv.

Xavddvrf fievroi,

euavfiaaa,

crv Be otei /xe I'trtu? rovs XvaireXel

'iart,

Be BbKaioavvrjv

ecf>T]v, OVK dyvow

diro-

roiavTa,

25

Xoyov, dXX' a vvv By eXeyov. ' o TI

fiovXei

Xeyetv

aXXd ToBe

Kal (rocfria*; TL6T)S fiepei rrjv (>BiKi,av, rrjv

ev rot?

euavrioi'i.

TOVTO, f/v B' eyco, TJBTJ cnepednepov, 19.

dvdpwtruiv v<$>

ftaWdvria

fjuev ovv, r/ 8" o?, Kal rd

Be OVK d^ia

ei eV dperfj^

rd

rj I I : 17 A.

'AXA,d

irdvv

w eralpe,

OVTW

Tidrjfii.

Kal ov/ceri paBiov 30

30. ppliov v: j>q.ov

ances of Thrasymachus on the nature of which is a theory of political rather than of private morality: cf. iriXeis re—7roie?Injustice are refuted by means of argucrffai below. ments which have an indirect bearing on 23 xi<j>* cavrovs iroi€ic6ai. eavrois is the question at issue (see 352 D (palvovTai fiev o$v Kal vvv, ws efxoi So/cei", e£ u>v found in some inferior MSS, but the accusative is also admissible. Cf. Thuc. tipyiKafxtv' ofj.ois 5' Hn {3e\Tiov VKewrtov), iv 60 (cited by Schneider) ei/eds—airovs This part of Socrates' reply may therefore TctSe iravra TreipdaacrBai inrb a (pas iroieibe regarded as itself subdivided into two TOUT1 € eUds ye. Blaydes on Ar. Frogs 772. For -r\ 8' os 19 aXKd T£ |AT)'V; 'Well, what else?' below after ?0ij cf. Phaed. 78 A and Cf. (with J. and C.) Symp. 206 E. VII 522 A. 3 4 8 D 20 iravv 'yevvaiav eirrjOaav : 3 4 8 E 30 TJ8T|
§ov\iav ?7W7e, Prot. 318 E, and infra IV 428 ]j. It is therefore fitly used by Thrasymachus to describe his theory, A. P.

Kal dplo-TTjv labTr\Ta OVK^TI pq.b'iov wavrl

idcTv. pyov is not (I think) possible here: and a scribe might easily omit IA in PAIAION. Gf. Introd. § 5. 4

[348 K

TTAATQNOI e%eiv 0 rl ris eiTrr).

el yap

XvcrireXeiv

fiev rr)v dBiKiav

Kaiciav fiivToi r) alo-%pdv avrb dtfioXoyeis

elvai, wcnrep aXXoi

e'ixo/Mev av ri Xiyeiv

Kara ra vo/M$fieva

el OTL
Kal KOXOP KOI icr-^vpov elvai

35 irdvra

Trpoa-drjcreis, \ a

ye Kal ev apery

avro

e<j)T), fiavrevei. \6ya> 5 airep

rjfieis

rat

Sttcaiai

ov (tevroi,

r\v V

eire%eX8elv GKOirovfievov, eto? av Biavoel

ifiol

Xeyovre?-

Kal croia iroXfirjawi

'AW yap

So/cet? av,

iriOeao,

Kal raXXa

-rrpoaeridefiev, Oelvat.

eXey^etf; ' OiBev,

iyd>, amoKvqreov

ere inroXafifiavco

ye ra> Xeyeuv

at ®pa<7v/x,axe, «Te%^W5 VVV TV Be

Biaepei, e'ire fioi Bo/cei e'lre firj, aXX ov rov Xoyov rjv 8' iy
dXXa

roBe

TOUTOI? d-rroKpLvaaQai- 6 BLicaio<; rov 10

avrm

iireihrj 349

'AXr)8eo-rara,

011 o-Kocnrreiv, dXXa rd Sotcovvra -rrepl T ^ ? aXr]0eia<; Xeyeiv. 001, erf>r), rovro

rives,

vvv Be BfjXos

fioi

Biicaiov

jreipdo en, Boicei rl

Trpot B aoi

av

OvSap.w';, e<j)rjm ov yap av rjv acrrelos, wairep

id&Xeiv wXeov e%ew;

vvv, Kal evrj8t)<;. Tt Be; rfjs Si/cala? Trpd^eo)<;; OvBe T ^ 5 11.

7!7><££ews rijs n o s : o m . codd.

31 el ^ap KTX. Gorg. 483 c p6/t

avrb KaXovaiv. Dummler (Zur Comp. d. PI. St. p. 13) goes so far as to assert that wawep &\\oi rivh is an express reference to Polus in the Gorgias; but nothing is gained by so hazardous a conjecture. 3 4 9 A 1 Trpoo-€Tt8e|itv : 'used to attribute to,' sc. before you announced your view—with ironical deference, like iXiyo/iev in Prot. 353 C TI odv (pare TOUTO elvat,

5

iifJ-eis TJTTOI eXvat TWV

TJSOVUJV

(Xiyo/iev; Stallbaum takes the imperfect as referring to 345 c, but neither there nor in 348 c (cited by Schneider) is there anything to justify a particular reference. 5 4|iol -yap—Xe'-yav. A similar remark is made after Callicles has expounded kindred views in Gorg. 492 n vvv \4yas a oi a\\oi diavoovvTat ptv, \tyeiv 5£ OUK i64\ovtn. 6 TCL SOKOBVTO, KTX. can only mean ' what you think about the truth,' not " what you think to be the truth ' (D. and V.) or ' your real mind' (Schneider and Jowett). We should expect adirtas for a\T)0elas, as H. Wolf proposed to read, for it is Injustice, not Truth, which is the subject of dispute. But as aBidas has not a vestige of support from the

MSS, I have not ventured to make the change. The truth in question must be understood as the truth about justice and injustice. Herwerden's iirl rijs d\ri$clat (for which he compares Dem. de Cor. 17, 226, and 294) will hardly command assent. TC 8e—«X«7X«S; Cf. Charm. 161 c irdvTojs yap ov TOVTO UKetrTeov 6'ffTts OVTO

elirev, dWa wbrepov a\i]8£s \4yerai

77 06.

3 4 9 B 10 irXeov ?Xeiv- The literal and derived significations of this phrase are treated as identical throughout the curious reasoning which follows. Primarily, irWoe exetv refers to quantitative superiority; in its derived sense, it is used (together with TrXeoveKTefr) more generally of ' overreaching.' 11 TTJS BiKaCas irpd^eus. ' To have more than the just action' means ' to do more than is just' (cf. irXeia—aipeurSat— •wpaTTciv 350 A), outdo, overreach what is just in action. The notion of virtue as a /ieo-6Ti;s is implied. oi)8e Tijs KTX. See cr. n. I do not think that oiSk TJ}S Siraias can be right. The whole emphasis (as oiSi shews) must be on irpd^eon, and the emphatic word should be expressed. ovSi TTJS irpdfewt rijs dixaias (sc. any more than the avdpbs diKatov) gives exactly the emphasis required. In the cases quoted by Schneider

nOAITElAC A

349 D] BiKaias, e(f>r). Tov Kal r/yolTO BiKaiov % S' C$

09, ical di-ioi,

dXX'

OVK av

eyoi, epcoTw, aXX' el TOV fiev

fir/Be Tt

Be dBiteov irorepov

ftovXerai

Be Br) 6 aBi/eos;

agiol.

OVKOVV

XXI.

T

Bvvano.

dpa

agio!

'Hyolr

Kal

dBiKov

av,

'AXX' ov TOVTO, r)v irXeov

e-%eiv 15

'AXX' OVTIOS, ed>r], eyei.

TOV BiKaiov irXeoveicTelv Kal TJ79

Ilco? 70.^ OVK; e<pri, o? -ye iravTav

•jr\eov€KTr]o-ei Kat, dfiiXX^o-erat "E
av TrXeove/creiv

BiKaiov I fir) dgioi

6 BiKaios, TOV Be dBiKov;

BiKaias •n-pd^ew;;

d^ioi

elvau, r) OVK dv r/yotTO BUaiov;

ifKeov

e^eiv

dv8pd>irov r e Kal Trpdgecos 6 aBiKof 0S9 dnrdvTwv ifKelcnov

avrbs

X.a/3?;; 20

v

n S e Br/ Xeyaj/nev, er)v 6 Biicai,o<; TOV fiev Ofiocov ov

D TrXeove/cTel, TOV Be dvo/u,oi,ov, 6 Be aBiKos TOV Te ' 6/xoiov Kal TOV dvofioiov.

"Apurra,

r e Kal dyados

e<j)r), elprjKas.

"EO~TIV Be ye, e(f>r)v, povi[i6<;

6 aSt«O9, o Se BiKaios oiBirepa.

K a t TOVT\ e<jyij, ev. 25

OVKOVV, r)v B' iya>, Kal eoiKe ra> povLfiq> Kal TW dyadw 6 Be 8/«aiO9 OVK eoiKev;

lift)? yap

Kal eoiKevai TOI9 TOIOVTOIS, apa earlv eKarepo<; avTwv

6 Be fjur) eoiKevai; oiawep

(Laws 754 B, 916 B, infra vii 516 B) the omitted word is unemphatic and easily supplied. For the error cf. Crito 50 B where the first hand of the Bodleian MS reads rb.% 5iKa 5iKacr#et
6 CISIKOS,

ov fieXXei, er), 6 TOLOVTOS
'AXXa

KaX(«9.

TOIOVTO<;

T'L fieXXei;

e'^77.

which is made use of in 350 c (d\\a u-w —eK&repov eXvai). 28 6 8^ |xi] eoiKc'vcu. 6 de is simply ' the other' (as is marked in A by a pause after 8^), i.e. 6 /xri TOIOOTOS : cf. 339 E (rots de for Tot's 5£ apxoy.4i>ot.s), 343 D 6 p^v StKaios airb TWV'{aoji>TT\£OV etV^epei, 6 5'
[349 D

TTAATQNOI

30 Elev, <w ^paavjia^efiovaiKOv Be riva Xeyeif, h'repov ' Be dfiovaov; E "E7&)76. Horepov (fypovtfwv Kal irorepov a(j>pova; Tbv f^ev ftouaiicbv Brjirov

typovifiov,

TOV Be afiova-ov

afypova.

<j>p6vt/j.oi', dyadov, a Be apova, tcaicov; N a t . O£!TO)?; OuTft)?.

OVKOVV

Kal

airep

T i Be larpiKov; oi>x

Ao«ei av odv T I ? o~oi, w apicrre, fiovaiKcx; avr)p

35 dpfj,oTTo/j,evo<s Xvpav eOeXeiv fiovcriicov dvBpo? iv rfj iiriraarei Kal dveaei raw %opBwv irXeoveKTelv r) dgiovv irXeov e%eiv; OVK e/jioiye. Tt Be; dfiovcrov; 'Avdy/ci], 6^17. Tt Be la,Tpuc6<}; \ ev 350 rfj iBtoBrj rj irocrei edeXeiv av Tt larpiKov irXeoveKTelv rj avSpb*; rj •npcuyfjiaTO';; Ov Brjra. Mr) larpiKOV Be; N a t . Uepl Trdarj<; Be opa eTnaTrj^t/r)^ Te Kal dve'jriarrifj.oa'vvrj^, el' Tt? croi Boicel 5 fjuov OCTTMTOVV irXeiw dv iffeXeiv alpelaOao rj baa aXXos

rj irpdrreiv rj Xeyetv, Kal ov ravrd •npd^iv.

'AXX'

ii

T& 6fiola> eavrtp eot rrjv avrr/v

t'o-a)?, eipr/, dvdjKTj TOVTO ye ovra><; e^eiv.

T t Be

6 dveTriarij/Mov; oifyl ofioccos fiev eTrio~Trjfj.ovo6<;; QrjfiL 10 ' O Be aocf>6<; dyadot;; Q?rjfii. ' O dpa dyados re Kal 6<; TOV fiev 6/xolov OVK edeXrjaei irXeoveKTelv, TOV Be dvopoiov Te Kal ivavTiov. "EoiKev, e<J3V. 'O Be KaK0<; Te Kal d/j,adr)<; TOV Te bfxoiov Kal TOV

30 |IOU<TIKOV 8« nva KTX. Here begin the usual Socratic illustrations from the arts, "with the concomitant identification of virtue and knowledge (6 8e troths dyadbs; irjfii 350 B). 3 4 9 E 34 8oK€iavovv—dijiovv wkiov ?X«lv- Socrates ignores the proverb Kal

35O A 1 iv Ttj «8w8fj ^j iroo-ei refers of course to the patient's diet. Plato carefully writes ir\eoveKTelv here in preference to ir\4ov Zxeiv- Tlie ' overreaching ' in such a case might well consist in giving the patient less. 6 rj irpaTTeiv rj \£y«iv. The idea KtpafjLetis Kcpafiel Koriit. Kal doiSds dotSfjj. of TrXeopeKTeip in speaking has not been Strictly speaking, however, it is not qua introduced before, nor is it made use of nepanevs, but qua moneymaker (or the in the sequel. We must regard the adlike) that the Kepapeiis xoriet. J. and C. dition of ri \4yav as merely a rhetorical cite an admirable parallel from Shakedevice to increase the emphasis: see on speare (KingJohn IV 2) "When work333 D and 351 A. men strive to do better than well, They 7 rl Si 6 dvttriorrjiiiov; KT\. Prodo confound their skill in covetousness." clus' commentary on these words is inte€tv The words 7} al-i.ovv ir\£ov @x have a resting, though he probably reads more suspicious look, and are rejected by into them than Plato intended here: Kal Heller (Fl.Jahrb. 1875 p. 171) and others, o\us rif fiiv ayaffiji T6 /carix fyavrluiTai. but such duplicate expressions are common libvov, T<J S£ Kantf Kal rb Ka\bv (leg. KaKbv) in Plato, and as the illustration from the Kal rb ayadbv' avaLpeTiKbv odv 4 with which and 6 5£ (roepbs dya66s below have been we started (349 B). It should be noted, allowed before in the special cases of the too, that d^ioCi- is a little more than fioviriKbt and the larpucis (349 E).

TTOAITEIAC A evavrlov.

OVKOVV, m ®pacrvfiaxe,

r) fj.lv TOV avofiolov

re Kal Sfioiov irXeoveicTei;

e<jyr}. 'O

C'Eycoye,

TOV Be avofioiov;

vv

& eya>,

rj ov-% OUT&>9 e

Be ye Blicaios TOV fiev 6fj.ol.ov ov I TrXeoveKTr/aei, 15 Nat.

o-ocftm iced ayaOw, AXXa

53

"Eot/eey apa, r]v B' eydo, 6 fiev BLicaios rat

6 he aSi/cos TO5 Kaica> Kal a/xadel.

KivBvvevet.

firjv cofj.6XoyovfJ.ev, a> ye Ofxoios eKaTepoi etr), TOIOVTOV Kal

e/caTepov

elvai.

avairecpavTat

'n,/j,o\oyov/j,ev

yap.

'O

/u,ev apa

Slicaios r^ixlv

wv dyaOos r e icai cro^o?, o Se aSi/cos afiadrj^

r e /cat 20

/caic6<;. XXII.

' O Se ©joao-u/ia^o? aifioXoyrjo-e fiev iravra

Tavra,

ov%

D ft>? eiyw vvv pahiui<; Xeyco, aXX.' ' eXKo/j.evo<; Kal fioyis, fieTa iSpa>ro<; &avfj,ao-Tov ocrov, wre

/cal

Oepovs

35O c 20 dvair«'<j>avTcu. Stallbaum naively reminds us that dvairefiavTai. is often used of a conclusion which "praeter exspectationem emeryit et elucet." The pervading fallacy in the discussion is akin to the a dicto secundum quid ad dictum simpliciter. Thus 'like' and 'unlike'are used absolutely, and each of them is equated with itself. The wise man is held to be good, because one is good in that in which one is wise (this might however be justified on the "stricter mode of reasoning"). Finally, the just man is inferred to be wise and good, on the principle that one is what one resembles: but whether the resemblance be in essence or in accident, we are not told. The argument should be regarded as a dialectical tour de force,—ipiKoviKov ixaXKov

T\ (pikakridts. The reasoning in the next section of the argument strikes a deeper note. 35O c—352 D Socrates now attacks the second assertion made by Thrasyntachus in 349 A, viz. that Injustice is strong. Justice {he argues) is stronger than Injustice, both because it is (as iue have seen) virtue and wisdom, and because in its effects it is the antithesis of Injustice, which infuses hatred and sedition, both into aggregates of individuals, and into the individual himself. Injustice weakens by preventing community of action; it makes men collectively and individually hateful to themselves and to the just, among whom are the gods. When Injustice seems to be strong, it is in virtue of some latent Justice which it still retains. 3 5 O C ff. The argument in this

6W0?.

TOT€ Kal

elBov

iyco,

section has a deeper ethical import than any which has preceded, and foreshadows some of the central doctrines of the Republic. See notes on 351 D, E, and (for the importance of the whole discussion in the general history of philosophy) Bosanquet's Companion, p. 63, where it is justly observed that the argument "marks an era in philosophy. It is a first reading of the central facts of society, morality, and nature. In social analysis it founds the idea of organization and division of labour. ...In morality it gives the conception of a distinctively human life which is the content or positive end of the distinctively human will. And for natural knowledge it suggests the connection between function and definition, and consequently between purpose and reality, which is profoundly developed in the sixth and seventh books. These conceptions become corner-stones of Aristotle's Philosophy, and still, when seen in their connection, form the very core of the best thought." 22 6 tik 0po. " Expectabam certe: oi% ws iyu vvv \iyia pfdlas," says Herwerden; but the antecedent in Greek is idiomatically attracted into the relative clause (Kuhner Gr. Gramm. II p. 922). Translate 'not in the easy way in which I now repeat them.' 35O D

24 are Kal 8«'po»s OVTOS-

The action is probably laid in Hecatombaeon (roughly our July): see Introd. § 3.

54

TTAATfiNOI

[35OD

25 irporepov Be ovira, ©paavfia^ov epvdpiwvra. eTreiBr] Be ovv BMOfioXoyrjadfieda TTJV hiKaioavvqv dpeTr]p elvat Kal aoLav, rrjv he dSiKLav KaKiav re Kal d/iadiap, EZez/, r)V B' iya>, TOVTO fiep r/fuv OVTW Keicrda), eafj,ev Be Br) KOI lo-%vpdv elvat rrjv dBiKiav 7) ov ixefivqaat, & ^paavfia^e; Me/j.vr)/j.ai, ecpr]' a ' U ' e/j,oiye ovBe a vvv 30 Xeyeis dpiaicei, Kai eyw irepl avr&v Xeyetv. el oSv Xeyotfii, I e5 E otS' OTC Brjfirjyopelv dv /j-e aiT]<;' rj ovv ea fie elirelv Sera (3ov\o)/.ai, rj, el fBovXeL ipwrav, epoora' iyco Be cot, &(nrep Tat? ypavalv r a t ? rovs /J,V0OV<; Xeyovaais, elev ipw Kal Karavevo-0/j.ai Kai avavevcrofjuai. MjjSafLooi;, TJV S' tyd), irapd ye rrjv aavrov B6£av. "D,, dXX' elnrep TOVTO iroir/aei';, iroiei' eyw Be ip(OTrjo-a). 'KpaoTa Brj. 'TOVTO TOLVVV ipcoT(3, onep dpn, Iva Kal e^»j? Biao-Keyjrcofieda | TOV Xoyov, OTTOIOV TI Tvy)(dvei bv BiKaiocrvvT) 351 Trpos dBiKiav. eXej^Orj yap -irov, OTL Kal BvvaTWTepov Kal Icr-^vporepov eit) dBiKia BiKaioavvr}<; • vvv Be y, eia r e Kal dpeTij eo~Tiv Biicaioavvr), paBiw;, olfxai, (pavijereTat, Kal la^vpoTepov S aSt/a'a?, eireiBijirep £O~TIV dfiaOla 7] dBtKia- ovBel<; dv eVt TOVTO dyvorjaetev. a U ' ov TI OVTW? a7rXw?, w ®pao~Vfia%e, eycoye i-KiOvfidi), dXXd Tyhe TTTJ o-Ketyacrdai- iroXiv c^a/i;? dv dSiKov elvai 3.

i
Bekker (following the punctuation of A) whence we have oirotbv TI rvyxdvei ov takes Tore with faros, but irpbrepov 5£ dtKatoaijPTj irpbs ddudav. biroiov depends OUTTW shews that it belongs to Kai etSov. on epuriS, not on \6yov. TOTS Kal is simply 'then t o o ' ; I 3 5 1 A 2 eXi^Bt) -yap iron: 344 C, cannot see anything "mock-heroic" in 348 E. It has nowhere been expressly the expression, as J.and C. do. said that Injustice is SuvaTw^epov than 30 el ovv \£yoi|U KTX. «' 5' oiv is Justice, but Kal Suvarurepov is added for read by Ast: "sed sufficit externum, ut emphasis (see on rj \^yeii/ in 350 A) ; and ita dicam, vinculum o5c (Schneider)." indeed according to the theory of Thra5-riixriyopeiv a n d el-rrelv b'aa. /3o
3Si D]

nOAITEIAC A

B ical I a\Xa<; 7roXet? eiri^etpeiv \a>

8ov\ovcr0ai,

55 dBiKax; Kal

KaraBeSov-

eavrrj e%eiv BovXacrafievrjv;

Iltu? yap

OVK ; e<pr) • Kai TOVTO ye rj dplcrTrj /MaXiara iroirjcrei Kal reXewrara ovaa

aBiKOS.

Mavddvw,

Tooe irept, avTov TroXewi avev

CKOTTO)'

BiKaioavvr/s

e(f>r)v' on

cro? OVTOS JJV 6 Xoyos.

iroTepov

rj KpeuTrcov yiyvo[/.evr)

TTJV Bvvafiiv

ravTTjv e£et,, rj dvdyKrj

10

dXXa, TTOXK avrr)

C fJ-erd &t,/catocrvvr)<;; E t fiev, €(j>7], o>? cri) apri I eXeyes e%ei, r) Si/caioavvt]
dyafiai,

Kal dvaveveis, XXIII.

el 8' CB? iya> eXeyov, fierd dBiKias.

rjv K ey ©pacrv/xa^e, dXXd

Kal

d-KOKpivei irdvv

Eu 76 aii TTOIWV

BoKel? av f) TTOXLV rj cnparoireBov

aWo

TI edvos,

ocra Koivfj eVt TI ep^erai

D BvvacrOai, el dBiKolev dXXrjXovs; ov fiaXXov;

OVK iiriveveK

KaX(St.

Tidvv ye.

is

fiovov

Sot yap, e
dXXd Br) Kal roBe fioi, yapiaai

Xeyem

dBiicolev;

on

rj Xyard^

Kal

rj /cXeTTTa? rj 20

dBiKw;, Trpa^ai

' Oi! Brjra, rj 8' 6'?.

av TI

Tt 8' el /xr/

S T a c e t ? yap TTOV, W

®paav/j,a^e,

rj ye dBiKia Kal /JLICTTJ Kal /x.d%a<; ev dXXijXoii; Trapi^eo, rj Se BiKaiocrvvrj 6/J,6voiav Kal iXiav rj yap; 19-

"ECTTCU, fj 8' 0?, "va aoi fir] 25

14. T) A 2 II: fortasse el 77 A1. Ita II et corr. in mg. A 2 : dot y&p £tpr] xa'PLt°tJjaL' -^ 7^

3 5 1 B 8 Kal KaTaScSovXaKrOai is rejected by Cobet, but successfully defended by Heller (FJ. Jahrb. 1875 p. 172). There is in reality no pleonasm : we have first an attempt (eirixei-petv), then a suecessful attempt (/taToSeSovXuo-Sai), then the results of success (TroXXas 5i Kai v
crot

^oiwf A1.

Rev. X p. 111. It so happens that i) is written in A over an erasure large enough to have contained etii, but there is no trace of et, and mere erasures in A are seldom useful in determining the text. For ?j Richter suggests y, which would however give a wrong .meaning. Tucker also offers a variety of conjectures, but the text is perfectly sound: cf. II 359 B ,uaXIO-T' av alaBoi/j-eSa, d rowvbe iro^aai/xei' Tij Siavoiq.- ddvres (i.e. el SoWes) it,Qv<slav

—eh-' e'TraKo\ov6ri
Heller compares infra IX 589 D, E and eiirep rocoi/de TI yiyveTai., Xa^afoiv (i.e. el Menex. 240 A. \a(x^avwv)—KaTadouXovrat. 10 T| dpio-TT]. Thrasymachus refuses 3 5 1 c 20 TJ XijoTds KTX. Cf. (with to withdraw from the position that adiida. Ast) Isocrates Panath. 226 oidels av avis dperTj, in spite of Socrates' refutation. TOI>S (TOI>S SirapriaTas) Sid ye T^V opovoiav This is why Socrates says /xavddva KTX. Sitsaiws iiraivttreiev, oibev fiaXXov rj TOUS ' I understand: (you say so) because this KarairovTurTas Kai Xi/ffras Kai TOVS wepi was your theory.' on is not 'that': see ras (SXXas dSiidas ovras' Kal yap {Kelvoi above on 332 A. Richter suggested Kpa- fftpLsaWovsairo\Tlari) for dpiaTq on account of Kpeirruv Xiovaiv. There must be some honour just below; but Kpefrrav is said not by even among thieves. Thrasymachus, but by Socrates. 3 5 1 D 25 6(iovoiov Kal <|>i\(av. The [4 el—iyfi.. After ^xel> " ' s inserted conception of hiKauxsivr\ which meets us by Stallbaum, following a suggestion of in Book IV 433 A—434 E is dimly outBaiter's. Cf. also J. B. Mayor in Cl. lined here.

D

TTAATQNOI

Siacfiepojfiai. ' A W ev ye cry iroiStv, 3> apicrre. roBe Be fioi \eyedpa el TOVTO epyov dBiKias, [ilo-os efiiroieiv oirov av ivy, ov Kal ev iXevdepot.? re Kal Bovkois iyyiyvofievr) fitaelv iroirjcreL aXkrj\ov7]. 'Eai> Be Brj, w 6av/J,dcriet ev evl eyyevrjrai aSt/cia, pwv fir) a7roXet rrjv avrijs hvvafuv, f) ovSev r)rrov egei; MrjSev ^TTOV eXero), ecftr). OVKOVV roidvBe nvd fyaiverai eyovcra rrjv Bvvafiiv, 35 oiav, a> av iyyeprjTat, eLVe 7ro\et nvl elre yeveu elVe (TTparoTreBq) eire aXXa) 6r<povv, irpwTov fiev dBvvarov | avro iroieiv Trpdrreiv 352 /xe#' avTOV Bia TO arao-id^etv Kal Biaj>epear6ai, eri, S' e-^dpov eivat eavTw re Kal TO3 evavrlw Travrl Kal rm SiKalat; ov% OVTW;; Tldvv ye. Kal ev evl Bij, olfiai, evovaa ravra iravra Trotr/crei, 5 airep ire^VKev epydt^ecrdaf irpuiTov fiev dBvvarov avrov Trpdrreiv •jroirjo-ei a-raaid^ovra Kal ov% O/LLOVOOVVTU avrov eavra), eireiTa ej(6pov Kal eavT
£\e, Kal ol Qeol; "Earcov, ' e i.

i6. 5ta0^pw/Aai I I : St,a
27 iv e\«vSc'pois KT\. : ' whether it makes its appearance among freemen or among slaves.' Plato wishes to emphasize the universality of the rule, and that is why he specifies the two classes into which society is divided. Cf. Gorg. 514 D, 515 A. It is less natural and easy to construe (with Tucker) ' in a society where there are both freemen and slaves.' 351 E

31

aAXijXois T£ Kai TOIS 81-

KaCois. So in 349 c above it is said that the unjust try to overreach both one another and the just. 32 iv Ivl KTX. The results of Book iv are foreshadowed more clearly in what follows. The notion that justice present in the individual keeps the individual at peace with himself is more fully developed in 441 D, and implicitly assumes a psychological theory like that in Book IV, where soul is shewn to have ' parts' (435 c ff.). Further, in Book iv, Plato first describes justice in the State, and afterwards justice in the individual, using the larger aggregate to assist him to find it in the smaller. The same method is observed here in the description of injustice, and afterwards in Books VIII and IX, where the varieties

33.

yrrov II et in mg. A 2 : om. A1.

of aSwla in states and individuals are described. The present passage (351 A —352 A), in fact, contains the undeveloped germ of the whole method and doctrine of the Republic (with the exception of Books V—vn). Cf. Hirmer Entst. u. Kompos. d. PL Pol. p. 608. |j.»v |M] (a strengthened nutii) occurs only twice in the Republic, here and in vi 505 c. In the later dialogues fiuv is especially frequent (Frederking in Fl. Jahrb. 1882 p. 539). A classified list of examples is given by Kugler de part, rot eiusque comp. ap. PI. usu p. 40. 35 otav—iroietv. See cr, n. 7roi« would involve (as even Schneider admits) '' durissimum et haud scio an vitiosum anacoluthon." Cf. oloi firj ddiKetv in 334 D. Tucker proposes to eject oi'ai» and retain TTOICI, but the reading of II is preferable in every way. For the error see Introd. § 5. 3 5 2 A 3 wavrl: i.e. whether just or unjust: cf. 351 E tyd/ml taovrai (viz. oi CL5IKOI) dXX^Xots re Kal TOIS

8 §5-

ia-rav.

SiKaiois.

On the form see Introd.

352 D]

nOAITEIAC A

i%0p6<; ecrrai 6 aBiKos, GJ ®paa-vfia^e, rov

Xoyov, S

er), Oappwv

d i a i . Kal

aTTOKpovofievos axrirep Kal vvv.

crocf>a>Tepoi, Kal

BiKaioi (fraivovrai,

6 Be BUaios t\o?.

dfielvov;

Kal BwaTWTepoi

ol Be aBiKOi ovBev irpaTTeov peT

C re, dXXd Brj Kal ov? I (fiafiev epptofievws

Kal

pot

rfj?

on

fiev

irpdrreiv

ol

dXXrjXcov 15

dXTjOes Xe
av aTreb^ovTO aXXijXoyv KOfiiBfj oVres ahiKot, dXXd BrjXov

OTi evfjv Tt? auTot? BiKaioavvt), fj avTovi ye

iva fir] io

dXXijXcov oloi

•wayrrork TI fier

Kotvf) nrpa^ai dSi'/cou? b'vTas, TOVTO OV TravrdiraaiV ov yap

^

eycoye o~oi evavrtwcrofiai,

"16L BTJ, tfv B' eydo, Kal TO Xoiird

airoirX^pwaov yap

ov yap

57

e
dfia

eVot'et /JLTJTOI, Kal dXXrjXovs

dBiKelv, BC fjv

ewpa^av

a

eirpa^av,

wp/jir/aav Be eirl T<X aBiKa dBiKuq, rjfii/MO^OTjpoi, oWe?, 67ret o'l ye 20 TrafiTrovtjpoi, Kai TeXecos aSiKoi TeXecos elalv Kal irpaTTeiv D TavTa I [lev ovv 15.

OTL OVTCOS e'^et, fiavddvco,

dU'

dBvvaToi'

ov% a><; ai) TO

5^ Kal ods A 2 S : StKalovs A 1 : Kal oOs Tig.

3 5 2 B 11 TO. Xoiird KTX. : viz. the discussion which begins in D below. 12 o n (itv yap KTX. The whole sentence is summed up in ravra fitv odv on. OUTUS ?x e ' (35 2 D ) a n ( i placed in this recapitulated form under the government of fiavdivw. The introduction of the

reverts to 347 E, and the rest of the book offers a direct refutation of the view that Injustice is more advantageous than Justice, in other words, that the life of the unjust man is better than that of the just. An indirect refutation, says Socrates, is afforded by the recent discussion [from antithesis (dXXa STJ KT\.) to ol Se ddLKOt 348 B to 352 D); the direct is as follows. Everything has its peculiar work or proovSev irp&TTUV tier' dXX^XuK olol re, duct (Zpyov)—that, namely, which it alone and of the explanations required by produces, or which it produces better than that antithesis, complicates the sentence, alight else. Everything moreover has its without, however, rendering it obscure. own peculiar excellence, without which it For similar anacolutha with Sri see will not do its work well. Now the work V 465 A, VI 493 D nn. and cf. Engelhardt of soul is to deliberate, to rule, to live: its Anac. Plat. Spec. Ill pp. 38, 40. The excellence is Justice. Therefore the jttst whole sentence forms a kind of transition soul will live well, and to live well is to to " the rest of the feast" by summing be blest and happy. And as this is more up what has been so far proved; viz. advantageous than to be miserable. Inthat Justice is wisdom and virtue (Kal justice can never be more advantageous &o&TepoL Kal afnetvovs), and more capable than Justice. In conclusion, Socrates of action than Injustice (SuvaTiirepoi. sums up regretfully: until we know -what Tpdrreiv); even the difficulty raised in Justice is, we are not likely to discover dXXa ST]—aSivaroi. is not new, having whether it is a virtue or a vice, and been briefly explained in 351 c. Liebwhether its possessor is happy or unhold's I n for Sri is an unhappy suggestion; happy. nor should 6V1 be rendered ' quoniam,' as 3 5 2 D ff. The view that everything Hartman proposes. has its own peculiar function, which it 3 5 2 c 18 (iiJTOi—ye: a strong negacan perform better than anything else, tive somewhat rarely used by Plato : cf. afterwards becomes one of the cardinal Phil. 67 A and infra III 388 B, C. See principles of the Ideal State (II 369 Eff.); Kugler de part, TOI eiusque comf. ap. PL and the statement that everything has an usu p. 11. excellence or virtue of its own is reaffirmed 3 5 2 D—354 c The argument here

58

TTAATQN02

[352 D

•wpSiTov erideo-o. el Be teal a/ieivov fficriv ol hlnatoi TOIV aoiK Kal evSaifioveo-repol elaiv, cnrep TO vcrTepov vpovdi/ieda crKeyjracrdai, 25 cnceiTTeov. cj>aivovTai fjuev ovv Kal vvv, w? 76 fioi Boicel, el; wv eipr/KajAev o/i&)? B' ert fteXTiov aiceiTTeov. ov •yap Trept rov iimv)(pvTO<; 6 X.0709, dXXd irepl TOV ovTiva Tpoirov XPV %VVXKOTTCI Brj, ecprj. ~ZKOTTS>, TJV S' eya>. Kal fioi Xeye- SoKel n aoi elvai lir-nov epyov; ' "Hfiooye. ^Ap' ovv TOVTO av deir)<; Kal ITTTTOV E 30 Kal aXXov OTOVOVV epyov, b av rj fiovai eKeivtp iroifj Tt? t) apio-Ta; Ov fjuavddvw, er). 'AXX' wSe- ecrff orcp av aW(p ISots rj 6(f>6aX/j,oi^; Ov SfjTa. Tt Be; aKovcrai<; av TavTa TOXITWV al/jiev h'pya elvai; Tldvv ye. T t Be; I iLayaipa av d/j-TreXov KXrj/j.a a7roT6/u.ot? Kal crfiiXr] Kal 353 aXXois 7roXXot9,- IIGG? yap ov; ' A W ' ovBevi y av, oifiau, OVTU> «aXw?, &>? Bpetrdva TCG eVt TOVTO epyaaQevTi. A.Xr)dr). T Ap ovv oil TOVTO TOVTOV epyov Otjffofiev; ®rfo~ofj,ev fiev ovv. 5 X X I V . N w Bij, OI/JMI, apeivov av fiddois b apTi r)pd)T(ov, irvvdavofievot; el 011 TOVTO eKaaTov eirj epyov, b av rj fiovov Tt rj KaXXioTa TQIV dXXcov direpyd^rfTai. 'AXX', e(f>i), fx-avOdvco Te Kal fx.01 BoKei TOVTO eicdo-Tov ' Trpdy/j,aTO
iw/j,ev Be eirl TO, avTa irdXiv. 1

6cp6aX/j,a)v, 3

25. ais ye IXOL (sic) I I : liari pot A : us y' i/j.ol corr. A . TI All. 33. (pal/xev Stephanus: <pafiiv codd. (Flor. 9. 63): om. A1IS?.

in Book x, where we are also told that everything has its own peculiar vice, that of soul being aftwia (608 E ff.). 27 OVTIVO rpoirov XP1] t^v. A reminiscence of the irfis fiiariov of Socrates: cf. 344 E. 3 5 2 E 30 8 av—apio-Ta. The political applications of this principle are developed from 11 369 E onwards: cf. IV 433 A ff. 32 aKovcrais KT\. The rapid succession of questions makes it possible to dispense with &v in the second: cf. n 382 E. 33 <j>ai|MV. See cr. n. If <j>afi.h is retained, ov will belong to elvai (cf. vi 493 c), but it is inappropriate here to make elvai. future or hypothetical. Schneider, while retaining 0a/iee, refers av to SiKaiios, " ut sensus s i t : OVKOVV, el TavTa TOVTWV tpafitv Zpya elvai, dtKaius

1.

26. 5' ?n %q: Si civ v cum Stobaeo

hv <pa.Xit.ev "—a harsh and unnatural view, We may either drop &v and keep <pafifr, as (with one of Stobaeus' MSS Flor. 9. 63) I formerly did: or change a^4v to (fiaXnev. The latter solution is easier and better, Similarly in <pai/j.ev below (353 D) the 1 is due to A 2 . See also Introd. § 5. 3 5 3 A I ciTroT«|iois—see cr. n.—can hardly, I think, dispense with the particle &v. It should be noted that the illustrations are of two kinds—the first to illustrate i) ii6v(p iKelvy, the second to illustrate Hpiara; after each division the conclusion is stated, in the second case more diffidently (a/)' oSv ov—8-/jffo/j.ev), perhaps because it is less obvious. 6 p-ovov TI. Cornarius unhappily suggested ns for TI and Stephanus libvq TIS for nbvov TI (cf. 352 E). pbvov TI is of course the subject to aTrepyafarai. 3 5 3 B 9 OVKOVV—irpoo-TeraKTai. Cf.

353

TTOAITEIAC A

59

k'ariv epyov; "Eanv. "*Ap' ovv Kal dperr) 6y e-^ovra TTJV avruv i olKeiav dperr/v, dX\' dvrl T77? apery? 15 KaKiav; Kal 7rr]- rvifiXoryra yap l< ' 7&>? \eyets dvrl T7J? oyjrecos. "HTIS, yv 8' 67ft), avruv rj apery • ov yap 7ra> rovro ipaiTto, d\X' el TTJ oUela /j.ev apery ro aiirwv epyov ev epydaerai rd epya^ofieva, KaKia Se Kaxws. 'AXrjBes, e7), rovro ye \iyeis. OVKOVV Kal dora arepofieva rrjs avrwv aperi)? KaK&><; TO avrmv 20 epyov anepydcrerai; Udvv ye. TiOefiev ovv Kal rdWa irdvra D 6ts ' rov avrov \6yov; "JLfiovye BoKel. "\6i Bij, fierd, ravra roBe o~Keyfrai,- •^rv^ij? eariv re epyov, o aWat r&v ovratv 0118' av evl irpd^ai^; olov ro rooovBe' TO eiriixeXeladat Kal ap-yeiv Kal j3ovXeveaOai Kal TO roiavra rrdvra, ecrO' orm aWq> fj ~^rv)(rj SiKai(o<; 25 24.

jrpdfais A 1 !!: Trpd^aio corr. A 2 .

Men. 72 A OUK airopla eliveXv aperrjs ir^pt 0 Ti i<STU>. KO.9' kKa.GT7)v yap TWV & Kai TWV T]\LKLU)V irpbs enaarov £pyov i}fj.uv 7\ dperr} kariv. uaafrntis 5e Kai i]

xaucia: also infra X 608 E with Arist. Eth. Nic. 11 ; . u o 6 a 15 ff. 12 •qv: 'is, as we saw,' viz. at 352 E: cf. infra iv 441 D, vi 490 A, v n 522 A. 14 direpYcicraivTO. Heindorf (on Crat. 424 E) would read airepyairaiTo, and Baiter adopts his suggestion; but (as Stallbaum observes) the use of 6
before causes Plato to write Se^aoivro (the reading of A) rather than Se-qamro in Tim. 76 E. Of the other alleged cases of a plural verb after a neuter plural in Plato, some (e.g. Laws 634 E, 683 B) are not supported by the best MSS; one—i\ Siv TO. T6 ivbiiara

Kai r i prj/xaTa auvrl-

devrai (so AT) Crat. 424 E—is distributive; some refer to living objects, e.g. Laws 658 c (with which contrast Kpivoi just before) and Lack. 180 E; at least one {Phil. 24 E) is perhaps corrupt. See also on Rep. II 365 B. 353 c

16 Tt>4>XoTT|Ta KT\. TU0X6T?JS

is also said to be the disease or vice of the eyes in Ale. 1 126 B, a passage probably imitated from this. In the stricter discussion of X 608 E it is not 0 \ 6 S

but bcpdoXnia which is the vice to which the eyes are subject. 17 ou 7119 ir
avrwv i} dperi}. Cf. 347 E n. 3 5 3 D 23 *|*ux^is e'oTtv TL £p"yov : cf. HI 407 A and Arist. Eth. Nic. 1 6. io97 b 22—ioo.8a 17, where this discussion is closely imitated. That it is the Ipyov of soul (and in particular of vovs) to rule (ap%eiv,

€Tn/^e\ei
continually asserted in Plato: see for example Phaedr. 246 B iratra i] tpvx^l iravrbs eiri.fj.e\eiTai rod d*pvxou' Crat. 400 A, Phil.

30C, Laws 896 A. The same doctrine is made the ground of the subjection of body to soul which is inculcated in the Phaedo (80 A, 94 B), and in Ale. I 130 A. Cf. also Isocrates irepi aPTiSbtxews 180 b/j,o\oyeirai /xeif yap TTJV (pijaiv r)fj.ojv £K T€ TOV <7w/AaTos GvyKeiadai Kai TTJS ^JVXVS' avToiv 5e TOVTOLV ouSeis ktJTiv OGTIS OVK av
i)ye/j,ovi.Kii)Tepav ire
av avra

diroBolfitv

TV 8" av TO £rjv; Ovtcovv

ical <j>al/iev iBia itcelvov 1

faxV !

/cat dpertfv

§r)
<j>afiev riva

irore, ct> ®pa
fax*)

Ta

leaicfi TJrvxH KaK(S<; apxetv ev irpdrreuv.

elvcu;

ehai;

ifrvxV'* elvai;

a

VTV$ epya

30 /j,evrj T?)? oiicela<; dpeTr)<;, rj dBvvaTov; ravra

[353 D

rTAATfiNOI

6o

OvBevl

MdXio-rd

y , ecf>7).

a(iev.

Ap

ev avepydo-erai

'ASvvarov.

aXXtp.

Avay/crj

apa

ical i-jri-fieXeicrffai, rfj Be dyafff}

'Avdyicr).

Ov/covv dperr)v ye

VryX'7'> e*vai Bucaioavvr)v, Kaiclav Be dhitciav;

ovv E

crrepoiravTa

crvvex
%vveyapri(Tap.ev

yap.

' H fiev apa BiKaia "tyvxh ical 0 BUaio'! durjp ev fiicoaeTai, ica/c&s 35 Be 6 aBiicos.

Qalverab,

0 76 ev ifiiv fia/cdpios yap ov;

er), Kara

rbv

crov Xoyov.

\ 'AXXd

re teal evBaifioov, 6 Be fir) ravavria.

'O fxev BUaios apa evBalfimv, 6 8' aSi/cos aOXios.

e^>7). ' A \ X a firjv adXiov 5 II&j? yap ov;

OvBeiror

ye

elvai

ov

XvcrireXei,

apa, w fiaicdpie ®/3at7U/ia%6,

firjv 354

IIw9 "ECTTWI',

evBau/xova

Be.

XvaiTeXearepov

d&iKia 8iicaioo-vv7]<;. T a O r a Bij aoi, e<j>ri, a> 2,cI>KpaTes, eicrrtao-oa) ev TOIS HevBiSeiois. 16.

"Tiro aov ye, ffv 8' eyd), (0 ®paavfiaxe,

(j>aliJ.eii A 2 I I :

1

A.

enreiBrj

ov S ? 2 :

26 (Ktivov. The reading eKeivrjs—see now make it clear that in identifying cr. n.—can only be defended by sup5IKO.IOO~IJV7I and aperf, h e meant soul's posing that Plato was guilty of a strange open}. Otherwise a soul may possess its confusion, unless we make a pause at dpeTj? without being just; in which case WXiji, and take ij as 'or,' not 'than'; but the conclusion which he is aiming at will i) after &\\ip would certainly here be not follow. understood as ' than,' and an alternative 3 S 4 A 2 o yt «S £iov KT\. The question should be less ambiguously exambiguity (as it appears to us) of ev $r\v pressed. After \pvxi the corruption to and eS vpinreiv is frequently used by iKetvrjs was natural enough. Madvig Plato to suggest that the virtuous life is would eject the word. the happy one, e.g. Charm. 172 A, 173 D : 27 TO £ijv is KO.T e£oxw the Zpyov of i/ivxilsee note on 335 B. Aristotle says that in Plato: cf. Crat. 399 D, E TOVTO &pa (sc. Plato was the first to establish this identiTav ^ ^ ) ifupv T
i, and Phaed. 105 D. The influence of this idea makes itself felt in all the proofs of immortality in Plato, and not least in X 608 E ff. See nn. ad loc. 3 5 3 E 32 trw«xa>pTJ
6 ci. The metaphor occurs again in 352 B, v 458 A, IX 571 D. It is one of the formal links connecting the Timaeus with the Republic: see Tim. 17 A. Cf. Shakespeare Macbeth Act I Scene 4 " I n his commendations I am fed: It is a banquet to me." 7 BcvESiSeCois. See Introd. § 3. In tiiro ovSt wpb TOV ex^povs yeyovoTas.

354 c]

nOAITEIAC A

/tot 7T/aao9 eyivov B enmafiai,

ical 'xaXeiraivaiv

Bi I i/iavTov,

aei irapafyepo/jLevov fierplwi

airoXavcrai,

opfifjaai on

67rt

i-wavcru).

ov Bid ak-

cnroyevovTai

dpirdfovTes,

irplv

TO BLKCUOV O TL TTOT' io-rlv,

TO aKeyfracr$ac irepl

6(.Ve aofyia

ov ixevTot KaXax; ye

a \ \ ' &o~irep ol \iyyoi

aiiTOV, elre

T-rj<;

6 iaTiv,

o")(p\fj elaofiai

ical irorepov

o TO irpStTOv

tca/cua earlv

etVe apery

6 e-^cov avrb

/cal \6yov,

Bucaooo-vvrji;, OVK direo-)(6fir]v 15

C TO firi OVK eVt TOVTO iXOelv dir' eiceivov, ware eK TOV Bia\.6
oVoTe ydp TK ovaa

OVK evBatficov iariv

fioi I vvv\

yeyovev

TO BiKaiov fjurj olSa Tvyydvei

eoTe Kal ov,

rj

T6AOC TTOAlTeiAC <\.

3 5 4 B 10 xapa<)>cpo|JLevov. Casaubon's question—the quid sit of Justice—is aconjecture Trepi.ipepoiJ.ivov is neat, but in- bandoned at 347 E: the quale sit occupies appropriate, the reference being to the the rest of the dialogue, and Socrates successive courses at a feast, which were enquires first whether Justice is vicious not usually carried round among the and ignorant, or wise and good (347 E— Greeks. In Athen. iv 33 the carrying 350 c), next whether it is strong or weak round of viands is mentioned as an Egyp(350 D—352 c), and lastly whether it is tian custom: rptrrj 5' karlv idta Seiirvuiv more or less advantageous than Injustice aiyvwnaKrj, Tpaire^Qiv ixkv oil ira.pa.Tide(352 D—354 A). T O speculate on the ^.evuiv, irivaKujv 8e wepLcpepo/j.^vtav. quale sit of a thing before determining its quid sit is condemned by Plato in Men. 11 €*y** JJLOL SOKOI KTX. Lys. 222 E

Seo/Jiai oiv wo-wep oi crocpol h rots iLKaart]- 71 B 5 de fj.ii olSa. TI ean, TTWJ a\v biroibv ye piois, Ta elpytieva awavra avo.ive^.Tva.fya.o'dai. TI eideiyji/ ; cf. ibid. 86 D and 100 B. The

The tone of the concluding summary recalls the usual finish of the earlier and professedly negative Socratic dialogues, like the Chcmnides (175 B—176 A). The only section of the dialogue which Socrates passes over in silence is the refutation of the statement that Injustice is strong (350 D—352 C). The original

io

d
ical dperr), ical i[Mrea-6vT0<; av vo-repov

\vo~t,Te\e
TOV

TOV irporepov

ical eyci jxoi BOKW OVTOJ, irplv

ecr/cOTTOVfiev evpelv, dfiadta

dW'

61

words with which the first book concludes lead us to expect that in the remaining books the problem will be discussed in proper logical order—the essence first, and afterwards the quality, of Justice. The expectation is duly fulfilled; and Book 1 is therefore in the full sense of the term a wpooi/uov to the whole work.

APPENDICES TO BOOK I. I. I 327 A. TTpocrev^6fi.evo<; re rfj 8«CO /cat a/ta rrjv eoprrjv /J Oedxrairdai TWO. rpoirov Troiycrovaiv, are vvv irpwrov ayovres.

The question whether rrj 6e<S here and in 328 A is Bendis or Athena is not so simple as it appears. In favour of Athena it may be urged (1) that ij 6e6i regularly means Athena in Attic literature (see for example Ar. Eq. 656, 903 al., and Plato Laws 806 B) : (2) that in view of the relation between the Republic and the Timaeus it is difficult to separate rrj dew here from rrjv Oeov and 1-175 Oeov in Tim. 21 A and 26 E, where the goddess is certainly Athena, (3) that it is dramatically appropriate for an Athenian to dedicate his ideal city to the patron goddess of Athens. Plato's perfect city would thus become in a certain sense a (Sao-iAeia rrj% Oeov. On the other hand, the goddess and the festival are mentioned so closely together that (if we have regard to the Republic by itself) we are scarcely justified in interpreting 177 OetS without reference to rrjv lopTTjv, and it is quite in harmony with Socrates' principles that he should be among the first to pay his vows at the shrine of the new goddess as soon as the vopos -rroXeus received her. See Xen. Mem. 1 3. 1, IV 3. 16. It is therefore safer to accept the usual view that Plato is thinking of Bendis.

II. I 333 E—334 A. ap' ovx 0 Trardiai Seivdraros iv fidxy etre TrvKTtKrj etre TLVI KOL aAAr;, OVTOS KvX.a^a(r6ai; Tldvv ye. T Ap' ovv KaX vocrov offris Setvos (j>v\d(a(r6ai, Kal XaSctv OUTOS Setvoraros eiiiroiTJo-as; "Ejuoiye 8o«ec. 'AXXa firji' (TTpaToTTfSov ye 6 auros v\a£ dya#ds, ov\a£, TOVTOV KOI v\.d£a
which has slight MS authority, is defended by Boeckh (Kl. Schr. iv pp. 326 ff.), with whom Zahlfleisch (Zeitschr. f. ost. Gymn. Vol. xxvm 1877, PP- 603 ff.) and others agree. Boeckh points out that «ai \a,6Av (sc. V6(TOV, according to his view) suggests (from its notion of clandestine cunning) the idea of stealing. This may be admitted, but the idea of stealing is much more forcibly suggested (as Stallbaum points out), if Kal \a8eiv is construed with OIJTOS Setvoraros KTX., and this involves the necessity of changing (with Schneider) e^Troirj^ai of the MSS to cyuTroi^'o-as, for the construction Xa#eiv c^wrot^o-ai, though retained by Campbell, is destitute of authority.

APPENDICES

TO BOOK

I.

63

Even if Schneider's emendation be adopted, the argument is (as stated in the notes) fantastical and inconclusive. In order that the conclusion OTOV TIS apa Seivos v\ai, TOVTOV xai <£a>p oWos should be valid, (f>v\d£a.v\d£av\d£ao-8ai just before. The emphatic position of Kal \a8eiv is necessary to call attention to the first suggestion of the idea contained in Kklipai; nor can I agree with J. and C. that in Schneider's emendation " the emphasis falls on the wrong word." In Aa#£iv i/ATronjo-as, which is virtually a single expression, Aa^eiv is more important, in view of the conclusion KOX K\£TTT£I.V Seivos, than e/ATronfo-as. Hartman condemns the words KOX XaOeiv, and thinks 6'0-n.s and OVTOS have changed places: " cum enim ubique TO <j>v\d£ao-6ai urgeatur (6 Trara^at Setvoraro?, OVTOS KO! v\a£ao~6ai—oo~irep KAei^ai..., 6 avrbs
quibus tribus exemplis praemissis inversa ratione concludit OTOV TIS apa Sctvos 4>vka$, TOVTOV Kal uip SciWs." Tucker revives the old conjecture Kal dXBiiv ('heal') instead of «ai \adelv, and suggests (as an alternative) t h a t XaOtZv s h o u l d b e paOtiv (i.e. Kal fxaOelv OIITOS SeivoraTOS e/xiroi^cai

'clever at learning how to implant'). None of these conjectures appears to me so probable as that of Schneider.

III. I 335 A. KcAevets Sry r;/xas irpoo-Qilvai TO! Sixata), T[, COS TO irpuTov eAeyOjLtev, AeyovTes Stxatov itvai. TOV fi.\v l\ov ev Troielv, TOV 8' i)(6pbv Ka/c«Js, vvv wpos TOVTO) Lkov ayaObv ovra eu 7roieiv, TOV h" k\6pbv KaKOV ovra /3Aa7rretv;

In this difficult passage Schneider takes 17 as 'than,' and -n-poo-Oeivai as equivalent to a comparative with a verb; but no exact parallel has hitherto been adduced, and the idiom even if admissible is exceedingly harsh. Neither the suggestion of Stephanus (irpoo-Otivai TU> Si.Kat'«> aAAa>? yj) nor that of Richards (to insert irAeV after rj) carries conviction. It should also be remarked that the words vvv Trpos TOVTU> <S8e Xlyw follow somewhat awkwardly as an explanation of Trpoo-Oeivai TW 8iKatco if 77 us is interpreted in Schneider's way. Stallbaum's 17 cj?—TW 81 iydpbv KaKok; vvv Trpos TOVTIO &8e Ae'yeti/, is very unpleasing, not so much from the

64

APPENDICES

TO BOOK

I.

necessity of understanding Aeyeiv after r) (' or to say, as we said at first' etc.) as because it is extremely violent to separate rj from vvv irpos TOV'TO> <58e Xiyeiv. Faesius' proposal (in which he is followed by Ast, Madvig, and several editors) to eject rj gives the required sense ( ' d o you bid us add to the view of justice which etc.,' Trpoo-Oelvai being explained by irpds TOVTO) wSe Xeyeiv), but it fails to account for the presence of rj in the MSS. It may seem an objection to the view which I take that rj in a sentence of this kind would naturally introduce an alternative, whereas irpos rovTio <S8e Xeyety only explains irpocrfieivai. This objection, such as it is, applies with still greater force to the view that rj is ' than.' Some will probably regard the whole clause from rj—Xeyeiv as a marginal commentary on •n-poo-Oiiva.i; but this is much too drastic. Possibly r) should be replaced by K
IV. I 336 E. fur) yap &r) oiov, el fxiv xpvcriov e^ryrovfiev, OVK av iron jy/ tKovras etvai VTroKaTaKXivtaOai aA.A77A.01s iv rrj fctfrqaa KOA &ia6eipeiv Trjv evpeaiv avrov, SiKaioavvrjv 8e fijToiWas, ivpayfia TTOXXUV \pvo~imv Tt/uourepoi', ZTTCIO ovT
Schneider's explanation of the words owv ye av (sc. -ijp.a<s o TI ju.aAio-Ta cfxLvrjvai avro) would probably have met with wider acceptance if he had taken more pains to justify his view. The key to the meaning is to be found in the affirmative o'Uo-Oai ye y^prj which sometimes follows a fortiori reasoning of this kind in Plato. Two examples will suffice: Prot. 325 B, C TO. /J.ev aAAa apa. Toy's tucis SiSa' ois OVK ean $avaTos r) ^rjjxia ecu/ /J-r) c7rto"TO)vTai, i<j>' w Si rj re t,r\\xio. 6a.va.TO'; avT(Sv rots 7raio"t—ravTa h" apa ov 8i8ao"KOVTai 0x18' irrtfieXovvTai iraxrav eTTL/jieXeiav; o'Leo-dai ye XPV> a n l ^ Phaed. 68 A r) avBpunrivtav p.kv iraiStKui'—dirodavovTwv iroXXol &r) CKOVTCS r/OeX-rjo-av «is aSou levai—povrjo~ews 8e apa TL<S TO! O^TI ipwu—ayavaKTrjcret re airo6vYj(TK0)v Kat OVK OKT/ACVOS eto~LV avTOO~ei oleo~6ai

ye xprj. If in place of the imperative/«? yap 8^ ot'ov, Plato had used an interrogation (as he generally does in sentences of this kind), writing let us say r} olei instead of /j.r) yap Srj olov, he would have added oleo-Oat ye XPV- The same way of writing, dictated of course by the desire to emphasize the Sc clause, causes him to say oiov ye when the sentence is in the imperatival form, av is of course necessary on account of <3 (frtXe. For the affirmative sense of oiov cf. infra 346 E ap' ovv oi8' w^eXel i-dre, Srav TrpoiKa epydljqTai; OT/xai eymye, and X 608 D. Of the various suggestions made on this passage that of O. Apelt lov, lov, <3 CXe " aber wehe, o Freund, unsere Kraft, glaube ich, reicht nicht aus dazu " (Fl. Jahrb. 1891, p. 557) deserves mention for its ingenuity; but except for the corruption of ye to Te (see cr. n.), the text is sound. There is certainly no occasion to follow q and Stallbaum in writing fx.r) oiov o-v for oiou ye o~v.

B. 357

I.

'Eyycb fj,ev ovv ravra

elnrcav (Sfirjv Xoyov dTrr/XXd^dai, • TO 8'

rjv dpa, a>? eoi/ce, Trpoolfjuiov. wv Tvy^avei

0 yap

YXavicwv del re

dvBpeioraTos

7T/3O9 d-rravra, ical Brj KOI TOTS TOV ®pa<7v/j,d^ov Tr)v dXX' e(f>rj ' f t %d>KpaT€<;, irorepov rj/xcis

d'Tropprjo'iv OVK direBe^aro,

B ftovXei Boxelv TreTreiicevai, rj a>? dXr]da>s I Trelaai b'rt, wavTc rpoirco 5 dpeivov

io~Tiv Blxaiov etvao rj OBLKOV ;

kXoiixriv, el e V e'/xot e'lrj. yap

/J.OC dpa ov

'ft? dXijdS)^, elrrov, 'iywy av

Ov TOIVVV, e(f)rj, -jrot,el<; o

croc Boicel ToiovBe rt

TCOV dtro^aivovraiv

elvai

dyadov,

i
fiovXeo.

b Be£aifie&'

avro

ainov

Xeye av

eveica

3 5 7 A—358 E Socrates had thought speare Macbeth I 3 "As happy prologues the conversation at an end, but Glauco to the swelling act Of the imperial theme." revives the theory of Thrasymachus. A For the sense see the last note on Book 1. threefold classification of goods is first There is no good ground for supposing (with von Sybel De Platonis Proemiis agreed upon. Goods are desirable either Academicis) that either Book 1 of the (1) for their ozvn sakes, or (2) both for Republic or the rest of Plato's dialogues their own sakes and for their consewere intended merely as Trpooi/aa or quences, or (3) for their consequences ' Programs' to attract pupils to his alone, yuslice is placed by Socrates in lectures. the second and noblest of these three 5 (JovXti KT\. The antithesis is beclasses. Glauco on the other hand asserts tween SOKCIV .TreireLK&aL and Tetaai., and that the Many place it in the third, and proposes to advocate the belief of the Many, i8ouX« is used in its natural sense, not (as Ast thinks) with the force of juSWoi' not as holding it himself, but in order to compel Socrates to defend Justice and con- fioAXa. 3 5 7 B 7 Xiyt Y
TTAATQNOS

66 io aairatyfievoi;

olov TO yjilpew

et? TOV eVetTa ^povov

[357

Kal al rjBoval 'beat, a/3Xa^et? Kal Bta TOWTa? yuyveTai

aWo

rj %aLpetv

"TLpoiye, fjv B' ija>, BoKei n etvat TOLOVTOV. ' T t Be; b avro C r e avrov

ydpw

dyaircifiev

Kal TWV air

avrov

TO (fcpoveiv Kal TO opav Kai TO vytaiveiv 15 afi
Nat,

elirov.

yiyvofj,evcov;

TO, jap Tpfcov

elBos dyadov,

iv cS TO jviivd^eadai

Kal idTpevaii

Te Kal 6 a W o ? X9WaTl'JiL°'i<

oiov av

Toiavrd

TTOV Bt

Be opas

TI,

ecj>r],

Kal TO icdfAVOVTa laTpeveadai Ta

VTa

yap

itriirova

(f>al/j,ev av, w
d\Xd

TS)V Be fiiv Te x^Plv

CLTT aVTWV.

TI Bri;

"E.CTTIV

jap

Kai

T

®v

OVV, €<j>7]V, Kai

<x^-Q)V °'cra TOVTO

TpLTOV.

'Ei> irolcp, e<pr], TOVTCOV TTJV BlKaiocrvvrjp Tldrj'i;

'E7W

fiei* olfiai, r)v S' e yco, iv T«3 KaWlo~Ta>, b Kal St' avTO Kal Bia, Ta 358 yiyvofieva Ov

Toivvv

dif

ainov

dryair'qTeov TW fj,e\\ovTi

BoKei, i'7), TOI<S 7roXXot9, dWa

1 o )^a£peiv—dpXaPets. These 'innocent pleasures' are defined in Laws 667 E as those which bring no consequences in their train, good, bad, or otherwise (cf. Kai ^div els TOV Ivena 6

d

^

Xp) They are not quite identical with the 'pure pleasures' of Phil. 51 B, which are not necessarily devoid of all results, but only of pain. The same conception recurs in Aristotle, who regards the d(3Xa/3eTs ijdoval both as conducive to the ethical end and as useful for purposes of recreation (Pol. 9 5. 133913 25). Kal (iT|8iv KTX. The relative passes into a demonstrative (rai^Tas) in the second half of the sentence, as in ill 412 D, VI 505 D, E, VII 521 B, and elsewhere. The idiom is regular in Greek, but the second pronoun is more usually some case of air6s than of OSTOS, e.g. Ill 395 D, vi 511 c, Corg. 452 D, Theaet. 192 A. Cobet however (Mnem. xi p. 167) goes too far in maintaining that OUTOS is alone permissible in this idiom. Cf. Engelhardt Anac. Plat. Spec. Ill pp. 41—43. fii)b^v is used in preference to oi>5tv : for "cogitatione circumscriptum genus significatur"(Schneider). With the sentiment Muretus compared Arist. Eth. Nic. X 2. 117213 22 obhiva. yhp iirepurav TWOS freKa L, u>s KO.8 aijrrjv ofiaav alperrjv rty

12 'i\ovra.: sc. auras (so also Schneider),

fiaxapup

eo~€o~dai.

TOV inmrovov

eiBow;,

not the idiomatic ' t o continue rejoicing' (as Campbell suggests). The essential mark of these pleasures, viz. that they give pleasure only while they last, is brought out by ixovra, which recalls 8e£aifi.e$' b\v ? x e ' " just above, and is used without an expressed object as in 366 E. 3 5 7 c 14 TO <|>povEiv—uYiaivew. 6.Koiew is added in 367 C. Cf. Arist. Eth. Nic. I 4. i o g 6 b 16 tca$' aira 5t irola deitj rts av; TJ oo~a Kal fiovoutieva SuliKerat, olov TO tppoveiv Kai opav Kai i]5oval rives Kal Tifial; ravra yap el Kai 8L ctXXo T 1 dioiKOfiev, Sfxois T
98oa 2 ff. Aristotle himself does not suggest that a special class should be made of things desirable both in themselves and for their results; but integri sensus and bona valetudo are included in the Stoic category of wpor)yii.h>a Kal 8C airra xai

Si' irepa (Cic. De Fin. i n 56: cf. D. L. VII 107). 16 7v|ivai;«r9cu KT\. Cf. Prot. 354 A and Gorg. 467 c, D (where x w m » ( " ! is again said to belong to this class). Idrpevais as an example of X/WT'TMOS (in spite of the d/t/M/Jijj Uyos of 1 342 B ff.) is suggested by larptieadai.. 6 aXXos is 'the rest of,' and should not be taken (with Stallbaum) as praeterea: cf. Gorg. I.e. ol Tr\iovTte re Kal TOV a'Wov xpVPa' and Crito 53 K. b

]

TTOAITEIAC B

67

o fiiadwv 6' eveica ical ev8o/cifitfo~e(ov Bid Bofjav eiriTr]BevTeov, avro Be oY avTo (f>evKTeov a>, on Boicei OVTCO, ical irdXai inro ®pacrvfj,d•%ov ft>? Totovrov ov tjreyeTai, dSiicla 8' eiraiveiTaf A V eya> TI$, B to? eoiice, Bvcr^aOij^;. "Wi ' 81], erj, VLKOVGOV ical ifiov, idv aoi ravrd 80*77. ®paa-vfia%os yap fj.01 (patverai, irptpaiTepov TOV Beovro^ inrb crov wairep o<£i? KrfkriOrjvai, i/juoil Be OVTTCO Kara vovv 10 7] a7ro6etfi? yeyovev Trepl SKarepoV iTrtOvfiw yap aKovaau ri T eanv itcdrepov ical -viva e'^et Bvvafiiv avro icad" aiiro evbv ev ry y rv i XV' T0^ 8e fiiaaiv 15 ical 66ev yeyovevac Sevrepov Be OTI Trdvres avro ol eTriTrjhevovTes aKOVTes eTriTTjBevovcTiv &5? dvayicalov aXX.' 01)^ a>f dyaOov' rpiTOV Be OTL eiKorais avrb Bpwcri' TTOXV yap dfistvwv dpa 6 TOV dBlicov •q 0 TOV BiKaiov ^t'09, &5? Xeyovaiv. eVet efiotye, w 2c6«paTe5, OVTI Boicec ovToot; • diropo) fievToi BiareOpvXrjfievos TO, WTa, d,KOV(OV 20 ®paavfid^ov ical fivpicov aXXav, TOV Be virep Trjs BiKaoocrvvq'i D Xoyov, I a)? dfiecvoi/ dBiicias, ovBevos TTOO dictf/coa a>? ftovXofjiai Be avro icaO' avTo eyicaifua^oixevov d/covaai. 8' olfiai av (TOV Trvdeadau' Bib KaTaTeivas ipw TOV aBiKov /3LOV i-jraivwv, elirtov Be ivBei^ofiai aoi, bv rpoirov av fiovXofiai ical 25 7.

adticla 5* iiraiveiTai II : om. A.

3 5 8 A 4 |uv 8* ev£Ka KTX. Herwerden would read IXMXBGIV re p.kv ^ce/ca, but for 5^ without IUV preceding see I 340 D n. The words 5i& d6£av, which are condemned by the same critic, may no doubt be a gloss on evdoKt/j.^iTewi' 'tveica. I incline however to think them genuine. Plato is not averse to duplicate expressions of this kind (see Schanz Nov. Comm. Plat. pp. 12—15), and the emphatic addition of 5id So^av helps in the absence of ji.iv to prepare us for the antithesis auro de Si' avrb KT\. Cf. 363 A below. 7 ty4yero.i. See cr. n. The words adiKia. 5' iiraiveiTai are probably genuine: for the mention of dSiida. seems to be necessary to justify the pronoun exa.Te'pov just below : cf. also in D f3o6\ofuu KO.1
Introd. § 5. 3 5 8 c 17 «s dva^Katov dXX' ov^ us dya66v. Cf. infra 360 c and VI 493 c rijv 8e rou dva-yKaiou Ka.laya.8ou |wxov—otWrav. See on I 337 A ff. 3 5 8 D 24 KaToreivas KTX. : ' I will speak vehemently in praise of the unjust life.' The explanation of Photius and Suidas {Karareivas ep&- avrl rod /Mxpov \6yov 5i^e\ev(To^.ai) does not suit 11 367 B dts diva^iat. fia\i
5—2

I7AATQN0Z

68

[358 D

v; KdXXtara, ecj>r), X67et? - Kal b irpoirov etprjv ipeiv, -rrepl 30 TOVTOV aKove, olov re TI Kal odev yiyove 30.

SiKaioavvr].

otov Ti n nos: rl Sv TE A S : rl olbv TE I I : H otovrai q.

27 & 0-01 Pou\o|i€va>. In Cral. 384 A iarl is again omitted in this phrase. A still bolder example is cited by Stallbaum from Antipho 6. 8 iav vfiiv rjSofdvois. See Schanz Novae Comm. Plat. pp. 31— 353 5 8 E 30 otov T€ TI. The reading of A ri Sv re Kal b'Oev yiyove involves the separation of Sffev from 7^701'e, and is otherwise much too harsh to be right. There is something to be said in favour of Schneider's irepl roirov aicove ri oiomai, KOX &6GV yeyove dLKatoaijvrj (see cr. n.), especially as the confusion between oXbv re and oiovTai occurs rather frequently in Platonic MSS (see Schneider on 1 329 E), but the specific reference in 5 i(prqv irpuiTov ipeiv to 358 C irpdrov fiiv epCi iiKaioaivriv olov elvai tpaffi Kal 66ev yeyov&vai points

to the presence of olov here. The reading otdv re, adopted by Stallbaum, as well as by Jowett and Campbell, on the authority of three MSS (Vind. F, Flor. RT), is unexceptionable in point of sense, but fails to account for the presence of TI in the best MSS. I have ventured to read olbv T( TI (sc. io-ri), supposing that the confusion arose from the accidental omission of TI, which was afterwards (as TI) wrongly inserted before olbv (where it remained in II), olov itself being afterwards changed to Sv in order to provide a kind of construction (' being what, and whence, it arises,' [. and C ) . This t» was itself fortified by rvyxdvei in Flor. B and the Aldine edition. Campbell's suggestion that " rl OV re may be a corruption of rl cirri" is improbable : still less can Herwerden and Hartman induce us to reject the whole clause. Few will approve of Tucker's conjecture TI TCJ ivri KO.1 odev KT\. Dr Jackson suggests aKovt TI, olbv re Kal KT\., and a reviewer of my Text of the Republic in Lit. Centralblatt 1898 p. 296 olbv T io~Tl KT\. 3 5 8 E—359 E Glauco will first describe the origin and nature of Justice according to the theory which he has under-

taken to maintain. According to nature, to commit injustice is a good, to suffer injustice an evil. But as there is viore evil in suffering than good in committing injustice, experience causes men to enter into a . compact neither to commit nor suffer wrong. The collective prescriptions of this compact are called Law and Justice. Justiceis accordingly a compromise between the best policy, i.e. doing wrong without incurring any penalty, and the worst, i.e. suffering wrong without being able to exact vengeance. No one will accept the compromise who is strong enough to do wrong successfully. 3 5 8 E ff- In thus resuscitating the theory of Thrasymachus, Glauco removes a serious stumbling-block by introducing the distinction between 0i)cris and vbjxos. Civilisation revolts against the anti-social doctrines of Thrasymachus in their application to itself, but receives them more favourably when its own existence is safeguarded by relegating them to an age anterior to society. The view maintained by Glauco is allied to that of Callicles in Gorg. 482 Eff.; and it has already been pointed out (on I 337 A, 344 B) that similar views were tolerably widely entertained in Plato's time. To the evidence previously adduced may be added Laws 690 B, 889 E, Eur. Phoen. 509 and Frag. 912 7} tptiais ipoij\e$'

rj vb/J.uv ovdev fj^\ei.

But whereas the doctrine of Callicles breaks down in explaining the origin of Law (Gorg. 483c, cf. 488 D—489 D), Glauco's theory endeavours to solve this difficulty by postulating a social contract. A kindred solution is ascribed by Aristotle to the Sophist Lycophron: Pol. T I28o b 10 6 vbfios O-VVBTIKTI, Kal nadairep £tf>T) AvKbpwv 6
Xois TUV diKaiwv. The theory of a Social Contract was revived by Epicurus: see D. L. X 150. The views of the "incomplete Protagoreans " in Theaet. 172 B (with which cf. Laws 889 E), though they do not offer an explanation of the origin of

nOAITEIAC B

359 B]

69

Tletfiv/cevat, yap b~r/ tyaaiv ro /x,ev dBiKelv dyadov, ro Be aBiicelcrOat, KUKOV, TrXiovi Be ica/cm inrepfiaWeiv aoiKeiv,

6)(TT eireihav

aKXrfKovi

359 a/ji.oTepeop yeviovrai, aipeiv,

rols fir) Bwafievoi?

BoKetv \v
aBiKeioSat,'

Kal evrevdev

«a? avruiv,

Kai ovofidaat.

Kal BiKaiov fiera^v rov

ro dBiKetcrOai r) dyaOm ro fiev eiapevyeiv

Br) ap^aadai

vofiovf

ro viro rod vofiov etriray/jLa vofxtfiov

ovcrav rod fiev dpiarov

re

yeveaiv re Kal ovaiav BiKaioo~vvr]<;, 5 6VTO?, edv dBbKOiv firj $i8a> BLKIJV,

B BiKaiov ev fiecrm bv rovrayv dfj,cf>orep(ov dyairaaOai

2.

\ ro Be

ridecrOai Kal %vv0rj-

Be KaKLo~rov, eav dBtKOVfievo<; rificopelo~8at dBvvaros rov

Kal

^vvOecr&ai aA.Xj7A.0i? /^ijr' aBucelv fJ>r/r'

Kal elvai Brj ravrr\v

o5? appwaria

ro

dSiKcocrt, re Kal dBiKwvrai

dBtKelv rifico/MevoV

y'

TO Be

ov% I
eVet rov

Svvdfiepov

doKeiv A s t : doKet codd.

Law, ^.re parallel in so far as they regard it as depending for its binding force solely upon the sanction of society. 31 tr^vKivai "ydp—KCLKOV. Cf. Gorg.

6 TOV \klv dplinov KTX. Cf. the reasoning of Philus (whose position in Cicero's work corresponds to that of Glauco here) in Cic. de Rep. Ill 23 "nam cum de tribus unum esset optandum, 483 A (ptiaei fi.ev yap irav atax^" io-riv aut facere iniuriam nee accipere, aut et oirep Kai K6.KIOV, TO d5iK€t
TOIS [*T] 8vvajtevois KTX. : i.e. (ac-

cording to the theory of Callicles) TOIS

359 B 9

ITTCI TOV 8wa|ievov K T \ .

is further elaborated with much vigour

aG&£v£oi avdp&iroLS Kal Toh TroWols {Gorg.

in Gorg. 484 A.

483 E). In place of BOKCI in 359 A I have adopted Ast's conjecture So/ceiK. Throughout this paragraph Glauco consistently presents his view at second hand. For the collocation of infinitives cf. dSiKeiv, dSmeiv 360 T>, and for the error itself Introd. § 5. 3 5 9 A 3 |vvfliJKas auT
should be compared the emphatic dvrfp in that passage (iav 54 ye, olixai,
W i t h i s dX-ij&us dfSpa

Phoen. 509 dvav5pla

yap, TO T\4OV OVTIS

diroXteas \ To
ITAATfiNOI

[359 B

10 avro rroietv /cal

dvBpa ovS' av kvi iroTe ^vvOecrffat TO dScfcelv fujre dSi/ceicrdaf fiaivecrdat yap av. r) fiev oiv Brj (j>va-i<; BiKaiocrvvr}?, a> XioKpaTes, avrij r e teal roiavrt), ical ef wv irefyvKe, roiavra, «!>? 6 Xoyos. I I I . 'O? Se Kal 01 erirt,T7)BevopTe<; dBvvafiia TOV dBmelv 15 avrb eirnTjSevovcTi, fidXicrT av altrOob/jLeda, el roiovZe ty Biavola- I 86VT6S eijovalav eKareptp iroielv 6 Tt av /3ov\r)Tai, TW C re BiKauo Kal TO5 dSiKO), etr iira/coXovOijcrai/jLev Oecofievoi, irol 77 iiridv/jLLa e/cdrepov a^ei. e V avTOp<j> otv \d/3oi/jt,ev av TOV Zlicaiov Tm dhLicG) els TavTov lovTa Bia TTJV irXeove^tav, b iracra 20 (f>vai<; Steotceiv iretyvicev OJ? dyaOov, vopq) Be ftca irapdyeTai eVt TTJV TOV laov Tifir)v. e'lrj S' av 7] e^ovaia rjv ~ke yevi
TI A 2 II: om. A1-

3 5 9 B 15 €1 ToiovBe—86VT€S. dotus' story (1 7), but a homonymous KTX. explains ToibvSe. el need not be ancestor of his. If so, we must (on the twice expressed: cf. t 351 en. hypothesis that the text is sound) suppose 3 5 9 c 20 vofjuu—irapa-ytTai. The that Plato here omits the name of the language is perhaps suggested by the lines original Gyges either because he wishes of Pindar cited in Gorg. 484 B VO/J.OS 6 tacitly to contradict a prevalent misconiravTWV {3acuveo-8cu: with vetcpov, as balancing o'iav, in which case H aurofc as Schneider saw: " u t r u m vere mortuus yivoiTo would be superfluous. The opfuerit, an specie, fabula incertum reliquit." portunity (e%ov
360B]

nOAITEIAC B

6vpiBa<; eyovja, icad" a? eyKv\jravTa IBelv ivovra veicpov, &>? alvecrdai, /j.eL£a> rj Kar dvOpmvoV TOVTOV Be dXXo fiev exeiv ovBev, I E irepl Be ry %«/)t xpvaovv Ba/crvXiov, ov 7repie\6/j,evov eK^rjvai. 30 avXXoyov Be yevofievov rots iroi/jiecnv elwdoTos, 'iv igayyeXXoiev Kara firjva TOS ftacriXel rd irepl rd iroijxvia, diKeo~8at Kal eicelvov e^ovTa TOV BaKTvXiov. Ka6ij/x,evov ovv fieTo, rS)v dXXtov Tvyeiv rrjv ev86i>r)v TOV BUKTVXCOV TrepiayayovTa Trpbi eavrov et? TO 360 elaa TTJ<; ^et/so?. TOVTOV Be yevofiivov dfyavrj avTov yeve\o~6at, TOIS 35 •wapaKaQi]iievoiTa <j>avepov yeveadat. Kal TOVTO evvorjaavTa diroTreipda-dai TOV BaKTvXiov, el Tavrrjv evot TTJV 5 Bvva/jit,v, Kal avro} OVTW gv/A/Saiveiv, arpe(j>ovTi /xev eiao) Ttjv . alcrdbfxevov Be ev6i>
T£>V—fSa
'have on' 'wear,' i.q. (jtopetv, is tolerably frequent in Homer, though rarer in Attic: see Stephanus-Hase Thes. s.v. For the change of subject in ixvv—eK/3^cai cf. m 414 D n. Other views on the text and interpretation of this passage are discussed in App. I I . 3 5 9 E 30 X 4l p'' Herwerden's SO.KTij\ip is unnecessary, and even unpleasant with SaKTtjXiov so near. Cf. xpvff"XftPes in Luc. Tim. 20. " Etiamnunc homines ita loquuntur" (Hartman). 31 iv' 4|ayy«'\\oi€>' KTX. : 'to report, as was done every month.' The present expresses the habit (J. and C ) . 3 6 0 A 4
oiSeU &v yivoiTo oCrtus etc. ex aliorum ore missa videantur" (Schneider). This explanation appears to me better than any other, although I can discover no exact parallel in Greek. Glauco is most careful throughout the whole of this seetion to disclaim responsibility for the views he advocates: cf. i s 6 \670s 3,^9 B, eTrei— a&tKeiv in c, ws 0^trei KT\. in D below: a so l 3^T E a ' - Tucker would translate 'as it might seem,' defending the optative by Ar. Birds 180 Cio-wep ettroi ris and Eur. Amir. 929 wsdiroiTis. Others erroneously hold that av may be supplied from av yivoiTo, while Ast is desirous of inserting the particle on conjecture. I do not think that the optative can be explained as an instance of irregular assimilation or attraction. 13 dv picCveiev. For av cf. Symp. 179 A and other examples in Kiihner Gr. Gr. 11 p. 934.

[360 c

TTAATQNOI IS ayopas

dSem<; o TI @OV\OITO

ot«ta? avyyiyveoOai

\ctfifiaveiv,

Xveiv ovo-Ttvas fiovXoiTO, Kal rdWa iffoOeov ovra.

elaiovri

ij-pdrrecv

els I rai C

Kal e'« Beff/M&v

iv TOIS dvdpa>7roi<;

OVTCO Be Bpwv ovBev av Bid<j)opov TOV irepov

dXX' eirl ravrov

loiev dfMpoTepoi.

20 av (j)aL7j rt?, on dyadov

ical

6rq> fiovkoiTO, Kal diroKTeivvvai

icaiTOi, fieya

oiBeU eicwv BiKaiof

dW'

iroiol,

TOVTO TetcfJ.r)piov

dvayKa^ofievos,

w? OVK

IBia OVTOS, eirel OTTOV 7 ' av oL7}Tai eicaaTO<; 016'; re

dSiKelv, dhiiceiv.

\v
yap Br) oierai

iaeaOai

I ird<; dvr/p irokv fiaWov

D

IB'ia Tr)v dBi/clav Trj<; BiKaioarvvr)^, aXrjdij olo/Aevos, ft)? 7](rei o TOV TOIOVTOV \6yov

\iytov'

25 /16I/09 fiijBev 7TOT6 edekoi

eVel et Tt? roLavrr)<; e'^ovcrta? e dBiicfjaai

a6\i(0TaTO<; [iev av Bo^eiev elvai TOTO?,

eiratvolev

dWr/Xovi; IV.

B'

av

avrbv

BLCL TOV TOV dBiKeladai Trjv

Be KpLcrLV avTrjv id.

r
dWrjXcov

ivavriov

Kal

dWorpimv, dvorjro-

i£aTraTaJVTe<;

<po/3ov. TavTa fxev ovv Brj OVTO). TOV /St'ot; vepi

wv \ Xiyo/xev,

eav E

dvoriroTaros A 1 !!: avoyroTdTois corr. A 2 .

3 6 O c 18 lo-68eov oin-a. The halfconscious irony of iaoffeos foreshadows Plato's attack on the popular theology. 20

fj.T)Be a^raiTO

TOIS alcrOavofievoi?

OUSHS CKWV 8£K
366 D suras up the Thrasymachean theory in a phrase which suggests the Socratic and Platonic antithesis ovSels ixdv wovrjpos. 36OD 23 irepl—\iyav. wepi can hardly be for inrip, nor dare we write inrip for irepl (as Badhain suggests). The words mean simply 'qui de hoc argumento verba facit,' 'the exponent of such a theory.' Cf. 362 D inavws etprjfftfcLl irepl TOV \6yov. Muretus seems to have desiderated varl\p for wept: cf. expressions like Phaedr. 275 E (\6yos) TOV Trarpos del SetTai(3OTJ6OV.

On the strength of this Herwerden would read 6 irtn^p TOV TOIOVTOV X0701/, rejecting \eyojv (" posteaquam ex 7njp factum est irepi, corrector addidit \iyuv "). The 'father of the theory' would mean Thrasymachus: see on w iraides in 368 A. It is just possible that TUTT/P was read by Ficinus ("ut sermonis huius perhibent auctores '), and if so, the variant may have some ancient authority now lost; but Herwerden's proposal is too drastic, and the text is probably sound.

36O D—362 c In the third place, the life of the unjust man (according to our theory) is far better than that of the just. Let us suppose that each is the perfect embodiment of his character—the one a consummate artist in iniquity, able to coerce where needful, and so apt at concealment that he enjoys the highest reputation for justice, while guilty of the •worst acts of injustice; the other wishful not to be esteemed, but to be, good, and labouring until he dies under the imputation of the worst injustice, although he remains just. Only by means of this supposition can we make sure that the just man has not been attracted by the rewards of justice, but by justice itself. What will be the result? The just will be wholly miserable and unsuccessful, the unjust wholly prosperous and happy, doing good to their friends and evil to their foes; nay more, the unjust will be dearer to the gods than the just, because they have wherewith to win their favour. 36O D 29 Tijv Si KpCo-iv KTX. avTfy opposes the third division of Glauco's speech to the other two (see 358 c), and marks it as the most important. A kindred use of aiiris recurs at 370 E

16 oflXuoTaTos. Apelt conjectures T/XtdidTaTos, but cf. (with Hartman) I 344 A dXXd fify,—KaToiidffai ye aur^K T^K TT6\IP TOVS 5e—adLKTjffat OVK d £04\ $\ —idivarov. I formerly read aff TTJV for T&TOVS. airipi, but the MS reading is quite de-

nOAITEIAC B

73

BtaiJLeda TOV T£ BiKaioTarov Kal TOV dBiKcoTaTov, dlol T 30 eao/j,eOa Kpivat bpda><;' el Be pr;, ov. rt? ovv Brj rj StacrTacrt?; r/Be' firjBev acf>(up£)fj,ev pWjTe TOV dBiKOv dirb Tr}<; dBiKias, fir)Te TOV BiKalov airb Tt)<; TOK dBiKr^fiaaov XavdaveTO), el acpoBpa aBtKos eli/au' TOV dXiaKOfievov Be cftavXov yyrjreov eo yap dBiKua BoKelv BLicaiov elvat, firj ovra. SoTeov ovv TW TeA-ero? 5 dBiKO) Trjv Te\eeoTaTT)V dBiKuav, ical OVK daipeTeov, dA.\' eareov TO, fxeyicTTa dhi/covvTa Tr/v fieyi,p,7)v Kal Bia 7rapacrKevrjv i\,a>v Kal overlap, TOVTOV Be TOIOVTOV OevTes TOV BLicaLOv Trap ai/Tov laT&fiev TU> Xoyw, dvBpa difkovv Kal yevvalov, K.aT Ala-^vXov ov BoKeiv d\\' elvai dya&bv eOeXovTa. dcpaipereov Br) TO BoKelv. el yap B6£ei St'/cato? elvai, ' C ecrovrai avTai Tifial Kal Bcopeal BOKOVVTL TOiovreo elvai' dSrjXov 15 31.

TI'S

II:

T'I

A.

fensible. It should be noticed that KpLatv is at first a kind of pendent accusative, afterwards "resumed as a cognate accusative with uplvat" (J. and C ) . Tucker strangely makes Kpiinv= ' choice.' The word means of course (our) 'judgment' concerning etc. Cf. '361 D iV d/j.(p6Tepoi —KpivuvTai and els T-rjf KpiaLv ^KKa$alpecs. 3 6 0 E 33 «ls goes with TeXeov: cf. 56£cw eis 361 A. 3 6 1 A 2 ovra—XavBoveVw. £TTIXtt-p&v 6p6ds means of course attempting possible, and abstaining from impossible, ddiKTi/xara. But as an a5LKT][/.a is possible only if the CLSIKWV is able to conceal it (the alternative of open violence is recognised later 361 B), it is necessary that the unjust man should escape detection. Hence \avdavhm, although \av8ivtui was not attributed (because not essential) to the pilot and doctor (360 E). 4 aCAov means a 'bungler' (D. and V.). With the sentiment cf. Prot. 317 A

33.

eavTov I I : iavrtp A.

TO ofiv dirodidpa.Ta. /J.7] dwau&at dirohpavai, a\Ad KaTatpavrj efrai, TroWi) ^icpla. Kal rod e7rtxetpi7,uaros: also Laws 845 B, and the Spartan practice of punishing boys not for stealing, but for being caught (Xen. Rep. Lac. 1. 8). With eaxdr-q yap dSiKia KT\. the editors compare Cicero de Off. I 41 " totius autem iniustitiae nulla capitalior est, quam eorum, qui, cum maxime fallunt, id agiint, ut viri boni esse videantur." 3 6 1 B 13 Kar' Alo-)(vXov—dyaflov. Sept. 592—594 (of Amphiaraus) ov yap hoKciv apio~Tos, a\\' elvai d^Xei | fiaOeiav aKoKa dia tppevbs Kapwotifiepos, J e'% rjS ra Kedva fTkao-Tavei ^ovKniixaTa. Herwerden would expunge ayaBov ("mente repetatur oTrXow' Kal yei'vacov "), on the ground that if Plato had added any adjective, it would have been SUa-iov. (The Scholiast substitutes Si/cmos for Apurros in Aeschylus.) ayadbv gives excellent sense, and is nearer to the poet's words.

TTAATQNOI

74

[361 c

ovv etVe TOV BiKaiov eire TWV Bwpewv re Kal TifiS>v eveica TOIOVTOS etfj.

yvfivcoreos Brj iravTtov irX^v BiKaiotrvvr)<;, Kal 7rotJ/Te'o¥ ivavTiax;

BiaKeifievos

TW irporepa)'

fieyi(TT7]v aStKta?, iva 20 Teyyecrdai

viro KaKoBo^lai

eo"T(B d/j,erdaraTo
firjSev

yap

dBiKwv

§ ^e^aaaviaiievof

fie^pt

aiv Be Biieaios, Iva

Kal rwv atr Oavdrov,

S

V. axnrep fidXtar,

e'^eTtu

OUT/)? yiyvofievcov'

I BOKCOV fiev

elvau

d/KJiorepoi ei? TO eo-)(aTOv

6 fxev StKaiocrvvtjS, 6 Be dBuctas, KplvwvTai 2

Bogav

rrjv

et9 Sucaiocrijvrjv TW fir) aWa

aBiKos Bia D eKrfkvdores,

oTrorepos avTolv

evBai-

BajSat, rjv B' eya>, S (f>i\e TXavKcov, a>? ippa)/ievm<; e/cdrepov dvBpidvra

et? TTJV Kpicnv

e<j)r], Bvva/j.ai.

j^a\e7rov Teov I ovv'

iive^e\8elv

eiacadaLpeLS roiv

OVTOLV Be roiouroiv,

ok

T&5 \6yq>, oto? etcdrepov {Bios iirifievei.

Kal Bij KUV dypoiKOTep Xeyrjrai,

30 W "ZtoKpare*;, uXkd

dvBpolv.

ovBev en,

TOL?

/MTJ ifie

eTraivovvra<; Trpo BcKaioavvvs

'fl? eym/xai, \eic-

olov Xeyeiv, E dSuclav.

20. aw' Eusebius (Prtsp. Ev. XII 10. 3) et Theodoretus (Gr. Affect. Curat. XII p. 1021 ed. Schulze) : \nr' codd. 21. Icrru Vind. D Flor. V cum Eusebio et Theodoreto: iVw A 1 : 13™ A2II2S? : VTU (sic) II 1 .

3 6 1 c 17 dr\ is explained by Stallbaum as an optative of wish (though in a subordinate clause): ' it is not clear therefore whether he is fain to be just,' etc. This gives a fair sense, but the idiom is obscure, and unsupported by other examples. J. and C. remark that " the optative accords with the conditional nature of the case in an imagined future," taking adriXov as for aSyXov &v e?i). But an omitted av etri cannot be responsible for the mood of TOIOVTOS etrj, nor could av e'iri easily be omitted (see Schanz Nov. Comm. PL p. 33). Still less should we accept Hartman's wlnjhov <&;>> O8K, SC. €?i7- Madvig ejects I'i-q altogether, understanding i<sTL after TOIOVTOS. This may be right, but its intrusion is not easy to explain. I think the word is genuine, and means ' w a s ' : 'it is not clear then, say they, whether he was just,' etc. Glauco again disclaims responsibility: cf. 360 B n. tt-t) would in direct speech be rpi: and the idiom is like that in III 406 E, where see note. For the sequence of moods and tenses cf. VI 490 A n. Failing this interpretation, the word must (I think) be spurious. Herwerden's proposal—ToioijTtf> eZpcu, adrjXov 6v (retaining etr{)—does not surmount the difficulty and

is also wrong in point of sense. 20 dir' avTtjs. See cr. n. The sense required is not 'what is produced by' (bird) ' it,' but ' what results from i t ' : cf. yiyveirOai. dird (in a similar connexion) 357 c and 358 B. The scribe no doubt assimilated the preposition to the preceding iwi. 21 'iirna. See cr. n. I formerly read iVw with A1 and the majority of editors, but I now agree with Schneider that 'iara is right, troi cannot be used by itself as a synonym for ' live,' or as a copula: we should require tra Bia. (Siou, instead of (TW /i^x/" Bav&Tov (to transpose the two phrases would of course be too violent a change). The sole authority for tru is the first hand in A : and this is certainly insufficient to outweigh the inherent superiority of &rra. Most MSS have •fJToi, a late form for &r™. 3 6 1 D 26 EKKaOaCpeis: not 'polish u p ' (J. and C.) but rather 'scour clean' (D. and V.), ' p u r g e ' from all extraneous matter: see 361 C -yv^vtuTioi Si; iravruv TrXijv Si/catotriJcT/s. 3 6 1 E 29 a-ypoiKOTCpus is said with reference to the exaggeration and coarseness of the description: cf. Ap. 32 D, Gorg. 509 A.

362 c]

nOAITEIAC B

75

epovo~i be rdoe, on ovro) BiatceifjLevos 6 Blicaio<; fiacmycoaeTai, creTa,i, BeBrjcreTai, i/cKavOrjcreTai T(o, reXeuT&v | 362 "iravTa icaica wadcov dvaa^ivBvXevdrjcreTai ical yvaaerai, on OVK elvai hiiccuov dXXa, Boxelv Bel iffeXeiv' TO Be TOV AtV^i/Xot/ -rroXv r)v apa opOorepov Xeyeiv

Kara TOV aBitcov.

TW OVTL yap (fyijcrovcri

TOV aBiKOv, are eViT^SeiWra Trpdy/xa dXr)6ei,a
j3a0eiav aXoiea Bi,a (j>pevb>; I e£ 179 TO, /ceBva. /3Xao-Ta,vei

icapirovfievov, ftovXevfiaTa,

irpSiTov fj,ev apxeiv iv TTJ troXei BOKOVVTI BiKaito elvai, eiretTa yafielp 6-iroOev av ftovXtjTai., eicBiBovai et? ov? av fiovXr/Tai, t;v[j,ftdXXetv, KOivfovelv 0Z9 av iOeXrj, KOX irapa TavTa irdvTa axfreXeiadai 10 KepBaivovra

TC3 /J-TJ Bva^epaiveiv

TO aBi/ceiv'

el<; ay
lovTa ical I8ia ical Brjfxoo-la Trjspiyiyvecrdai ical TrXeove/cTetv TWV e-^Opwv, irXeoveKTovvTa

Be irXovTelv

ical TOV<; TS cf>iXov
C ical Toi/<> i%dpov$ ' fiXd-TTTeiv, ical 6eol
32 S«8i]o-6Tai:' will be kept in chains.' Be&^crerat (so v and some other MSS) is required by Herwerden, and may be right. But in Xen. Cyr. iv 3. 18 fe§i\co/xcu is similarly combined with several first futures. «KKau8tio-«Tai KTX. Schneider refers

6 (JaSeiav KTX. : " reaping in his thoughts the fruit of the deep furrow, from which good counsel grows'' (Verrall). Plato takes ra /ceSva povXev/iara more concretely, and places in apposition thereto &pxeiv and the other infinitives

down to thtpeXeicrdat, dotcovvTi being the to H d t . VII 18 $ep/j.oi
this word, as well as /ecu KoivwvrnxaTa in Laws 738 A irpbs diravra ra £v/j,fto\aia /cat KoivuivrifaaTa. In view of the same passage Platt (Cl. Rev. ill p. 72) would read KOI X 613 E a aypoiKa Itfnjafla elvai d\r)(Hj KoivuveCv. No change is necessary, for Xtytoi/, elra CTpefSKwaovrai ical tKKavdi\Kowuveiv is a term of wider connotation crovTai, whether the last clause is genuine than ^vfi/3d\\etp (see 1 333 A «.), and the or not. It is not clear that Cicero (de Rep. Ill 27) did not find eKKav$r/(XeTai in his asyndeton has a rhetorical effect: cf. Ill 407 B, v 465 c, VI 488 c, ix 590 A tin. text; for though he has effodiantur oculi, 12 irXeoveKTetv recalls I 343 D, E, 349 he adds afterwards vinciatur, uratur. B if., as Tabs re 0(Xous e'v iroielv KT\. Herwerden recasts the words of Plato to recalls the theory attributed to Simonides suit Cicero's translation, but Cicero is in 1 334 B. Here however it is not Jusa much less trustworthy witness than tice, but Injustice masquerading as JusParis A. 3 6 2 A 3 apa: see on 358 c. T<£ &VTI tice, which is said to benefit friends and in the same line belongs not to 4>i)
but to T&V &8tKov—d84\eiv.

76

TTAATQNOI

[362 c

f3ov\7)Tai, ware Kal deotyikeaTepov avrov elvcu fiaXKov trpouy]Keiv IK TWV elicoTWV rj TOP SiKaiov. ovra (f>ao~LV, do Zcb/cpare*;, irapa dewv Kal -rrap avdpcoTrcov ra> d&c/ca> irapecncevaardaL TOP yStov 20 a/j,eivov fj T&5 BiKal e2%6v n D Xeyeiv 7rpo9 ravra, 6 Be d$eX(f>6<; avrov 'ABet/x,avTO<;, Ov Tt TTOV o'lei, efyf), w ^ancpaTes, iKavw'i elprjcrdai irepl rod Xoyov; AWa TI fit]v; eiTrov. AVTO, r) 8' o?, OVK eiprjTat, o fiaXia-ra e8ei pr)8r)vaL 25 OVKOVV, rjv 8' iyeo, TO Xeydfievov, dSe\d<; dvSpl trapeii)' wcne Kalroi ifj.e ye iicava Kai ia Kal crv, el TL oBe iWeiTrei, eirdfivve. iiiro TOVTOV prjQevra KaTinraXaZaat, Kal dBvvarov 7roirjaao ftorjdelv vvr). I Kal 09, OvBev, e<pr), Xeyet?, dW' ere Kal rdBe aKovf E 23.

?ri I I : om. A.

3 6 2 c [ 7 (iciXXov irpoa-iJKdv. The comparative is attached to the verb as well as to the adjective, so as to combine the force of two expressions, viz. (1) ware Kai deo(f>i\TJ atirbv etvai /xaAXov irpoixriKetv and (2) wcrrc Kai 8eo(f>i\£Tepov—iraLdetieffdat

fiaWov

rj

KTX. it is resumptive. See on the whole subject Kiihner Or. Gr. II p. 25. 19 irapco-K6vd°" in Phaed. 8j B, though adopted by Schanz. is also unnecessary, for ixea> m a y be intransitive. 3 6 2 c — 3 6 3 E At this point Glauco gives ivay to Adimantus. Glauco had maintained the superiority of Injustice over Justice by directly praising Injustice: Adimantus will uphold the same thesis by describing the arguments usually advanced in favour of Justice. In tlie first place, 7uhen parents andJriends exhort the young to follow Justice, they do not praise Jus-

tice herself, but the rewards which Justice earns from men and gods. Homer and Hesiod describe the benefits derived from Justice in this present life, while Musaeus and his son guarantee to her votaries sensual bliss hereafter, and others promise to the pious a long line of descendants, but relegate the wicked to punishment after death and unpopularity during life. 3 6 2 D 23 &)n). See cr. n. Zipy is present in the majority of MSS, and cannot be dispensed with, where the interlocutor is specified, as here. See Introd. §525 os dvSpl irapcfr) -.frater adsit fratri. Ast proposed to insert av before dvBpl, making the sentence interrogative. The rhythm would thus approximate to the usual paroemiac rhythm of proverbs: but the brevity and force of the proverb would suffer. If change were needed it would be better to adopt Shilleto's elegant suggestion d5e\
363

TTOAITEIAC B

Bel yap

BieXOeiv rjfia<; Kal rovs

o\ oiKawavv-qv arepov

fiev eiraivovcriv,

evavTLOvs Xoyovs dBiKiav

Trarepe1; re hkaiv

363 a>
elvai,

apri, Xovres

acpdova h^ovcri

Xv rj
Bi/caioavvrjv

icqBofievot

eTraivovvTei,

BiKalcp elvai

dXXd

ylyvrfTai

TC Kal yd/xoc Kal ouaTrep TXavKwv hirj/XOev

diro TOV evBoKifj,eiv b'vra

rd TWV Botjwv Xeyovaiv'

Xeyovai

Kal TrdvTes ol nvduv

OVK avro

T O ? aTT avTrjs evBo/cifiriaeis, 'iva BOKOVVTI <X7TO T??9 Bb^t)% apyai

wv oBe elirev,

Be yjreyovaiv,

b fjuoL hoicel /3ovXeo~dai YXavKwv.

irapaiceXevovTat,

77

rtp BiKaiw.

rds yap Xeyetv 2.

trapd

dyadd

eirl TrXeov Se ovrot,

Qe&v evBoKifiijaeit; e{i[3dX- 5 rots

oaiois,

a, <paai Oeovs

2

Air' A n : VT A.

3 6 2 E 29 evavrfovs. Adimantus' \byoi are ivavrioi, because they praise Justice, and censure Injustice: whereas Glauco had done the reverse : Kararelvas ipui rbv &SUKOV filov eirtjLivuv (358 D). 3 6 3 A 1 O.JT6 8iKaio
rewards of justice) is to be just: cf. Xen. Mem. II 6. 39 (TUVT0[IWT&T7} re Kal &
Heracl. Fr. 137 ed. Bywater (ru^ro^wrdavTodiKaioGtivqv (with the second hand in rrjv odbf—eis evdo^lav TO yevetrdat ayaBov. Glauco's picture of the just man as one A), which would be the (chiefly postwho seems to be unjust is untrue to the Platonic) expression for the Idea of Justice (cf. avTo6.v$pwiros and the like), aiiro facts of experience, as Socrates points out in x 612 D: nor did even Glauco go so is ipsum, 'by itself,' as in airol yap iafiev: cf. Theaet. 146 E yvuivai (irWT-qii.r\v axiTofar as to say that the unjust man, qua 0 TI TOT' effriv, and infra V 472 C, X 612 B unjust, rivSoKl/xei, b u t only 6 SOK&V SiKaios etvat (who may, of course, be unjust). (cited by J. and C.). avro may be thus The divorce between appearance and used even when the feminine of the article is present, e.g. Prot. 361 A ai)ro jj dper-jj: reality is purely argumentative, and out of place in parental exhortations. Furcf. also Crat. 411 D. ther, in order to make d7r6 TOV evSoKifieiv 2 yCyvr\Ta\.. The nominatives are OVTO. etc. represent what Glauco said, we treated as equivalent to a neuter plural, should have to read ry &5LKW [lev SOKOVVTI whence the singular verb. Cf. Synip. Bi diKat
TTAATQNOI

[363 A

BtBovai, &airep 6 yevvalos 'HsxtoSo? re Kal "Ofj,rjp6<; (jmcnv, 6 fiev ra<; 8pv<; I rolf BiicaLots Toil? deoiif irotelv B

a«/3o? fjiiv re
i°

Kal dXXa Br) TTOXXO. dyada rovrmv exop-eva' wapairX-qoia Be Kal o erepo<>' ware rev yap <j)r)<Tiv fj fiaobXrfO1; dfivfLovos, ocrre deov8t)>; evBiKias dve^Tjcri, (f>eprjcri Be yala fieXaiva ' Trvpovs Kal Kpi6d<;, fipLQrjab Be BevBpea Kaptrw, rlicrr) B' e/nreBa firjXa, OdXacraa Be irapexv t%^v?.

15

Q

Movaalos Be TOVTCOV veaviKwrepa rdyatfd KOX 6 yd? avrov irapa Oedov BiBoaaiv TOK Bucaiois' els"AiBov yap dyayovrei rw Xoyo) icaX KaraKXivavre'; ical crvfiirbaiov ru>v oaimv /caraaKevdaavre<; eare20 <j}avo}/j,evov<; irocovcriv ' TO^ uiravra xpovov rjBrj Bidyeiv /j,e6vovTa<>, D KaKXicrrov dperrjs fiiadov fj,e8r)v atcoviov' ol 8' en here, I think, unduly harsh, in spite of the analogy of III 390 B and IV 425 c. Cobet felt the difficulty when in an unhappy moment he suggested 0,70^, a TOIS otriots KT\.

7 'HcrfoSos T6 KT\. Hesiod and Homer are appealed to as recognised theological authorities : see Hdt. 11 53. 3 6 3 II 9 oucpas — KaTaPeppiflatn.. OD. 232 f. Total (i.e. l8v§iK7jepa fitv ya~ia iro\i/v ftiov, oilpetn Si Spvs

jj

pi /

fop

j

t

d

^ fj

fie\iaeras' | dpotrbKOi S' oies MaXXois Kara-

Plato directs his attack against certain forms of the Orphic conception of a future life: see Lobeck Aglaophamus p. 807 with Rohde Psyche* II pp. 127, 129ml., and Dieterich Nekyia pp. 72 ff. 77 ff. nn. Lobeck refers to Plut. Comp. Cim. et Lucull.

1 WK&TWV tTTKTKUVTd TO IIS ire pi

rbv 'Opia TOIS eS f$ef}unKb
Epic. 1105 B, where the allusion to Plato is less clear: also D. L. VI 4. 19 cru|i,ir6'
fiefSpldatn. Further rewards of justice (SX\a 5T) ToWa a7a^d) are enumerated in (balovs [tiaras hymn. Orph. 84. 3 ed. w. 227—231, and 235—237. Many other Abel). F o r the
nOAITEIAC B

79

TOVTWV fiaKporepov?

diroTLvovcriv fxicrdov^ irapd 6eu>v -iralBas yap

iratBcov

yevo?

<j)acrl Kal

evopKOV.

ravra

TOW Be avoaiovs

KaTOTnaOev XeiireaQai

B>j Kal dXXa roiavTa

av Kal dBiKOvs et? irrjXov riva

E"AtSou Kal KOGKLVU) vB(op dvayKa^ovai ica.Ka<; 8d£a<> dyovres, Be OVK e^ovcriv.

ocrlov Kal BiKaiocrvmjv'

Kwropv-novaiv

ev 25

re £&>rTa? ' et?

airep YXavKtov irepl rwv BiKaiwv Bo^a^ofievcov

Be aBiKcov BirjXOe Ti/xwpr/fiaTa, aXXa

rov

eyKWfiid^ovcriv

ravra

6 fj,ev ovv

irepl TWV dB'iKwv eVaii/o? Kal

eKarepcov.

Xeyovaiv,

6 ylroyos OUTO? 30

72.

awoTivovaif q : aTrmdvovaiv AIIS.

22 diroTivoiKriv. See cr. n. The reading of A is defended by Stallbaum as an abbreviation for juaicpoT^pous \(ryovs OTTO-

they call m u d ' : cf. 372 E infra and Symp. 210 D {midp&nov TIVOS). The ' mud' is Orphic: see Abel Orphic. TeivovGL irepi fnadujv irapa dewv; but no p. 247 and cf. Phaed. 69 C, Rep. VII 533 D, other example of this harsh condensation and the <SKwp ddvwv of Ar. Frogs 146, with has been adduced, and the sense is far Blaydes' note. See also Rohde Psyche* from satisfactory. A better meaning is 1 p. 313 n. and Dieterich Nekyia pp. 82 f. conveyed by Schneider's translation, The employment of the Danaid legend in " Andere aber lassen die Belohnungen der Orphic teaching is illustrated by Gorg. Gotter noch wetter reichen ah diese " : for 493 B : cf. also Dieterich Nekyia pp. 69 f., it is clear from the next clause that /lanpo- 75repovs (' more extensive,' not, of course, 3 6 3 E 27 So£a£o|J.cva>v 8e. For Si ' greater,' which would be neifrvs) refers without iJ.iv see I 340 D 11. to the extension of the rewards of virtue 29 a \ \ a 8£ OVK S\ov
8o

[363 E

TTAATfiNOI VII.

TIpo? Be TOVTOLS

cnceyjrai, w 2aTe?, aXXo av

Xoywv irepl BiKaiO(Tvvrj<; Te Kal aSi/clas TrotrjTwv. I irdvT€<; yap

eg evo<{ aTo/xaTos

r\ cra>$>po(Tvvri re Kal aKoXaaia

IBia re Xeyofievov

Si/caioavvr),

vfivovaiv,

j^aXeirbv

a>9 KaXov fiev 364

fievroi

Kal

Be Kal dBtKia tfBv /juev Kal evTreTe? KTqaaaQai,

fjuovov Kal vofjiw alaj^pov.

XvaireXearepa

5 a>? eVt TO 7r\rjdo<; Xeyovai,

Kal Ti^av

re Kal ISLa, TOVS Be drtfid^etv

eiriirovov Bogy Be

Be TWV BiKalcav TO aBiica

Kal irovripovs

e%ovTa<; evBatf^ovi^eiv

elBos real vvo

xal

irXova-Lovi ev-^epw

Kal aXXa<;

edeXovauv

vnepopav,

Stj-

o\ av iry '

daOevei? TC /cat 7rivr)Te<; wcrtv, 6/j,o\oyovvTe<; ai>Tov<s d/u.elvov
TOVT(OV Be Trdvrcov 01 irepl 6ea>v re Xoyoi Kal dperfj^

10 6av/j,aaio)TaToi,

Xeyovrai,

Sucmn^ia? re Kal /3iov fiolpav.

dyvprat,

co? apa

KaKOv eveifiav,

Be Kal jiavreis 2.

Kal Oeol iroXXoU

fiev

TOIS B' evavriois

dyadol1; evavrlav

etrl irXovariuiv ffvpa<; lovre<; Trei-

re Kal SiKcuoavvq I I : om. A.

the use of which men are persuaded that their sins may be pardoned both in life and after death. 3 6 3 E ff. The phase of Greek religious life here censured is illustrated by Dieterich Nek. pp. 81 f. and Rohde Psyche* n 74 ff.: cf. also Lobeck Aglaoph. pp. 643 ff. 32 tolqt has been understood of writing in prose, tut the reference is only to the representations of private persons, e.g. parents, etc. )( to poets, who were in a sense the professional teachers of Hellas: cf. X 606 C, Laws 890 A iSiioruv re Kai TTOII;TI3I>, and 366 E below.

3 6 4 A 1 KaXov |»^v—eirCirovov. See cr. n. For the omission of re KOX 01/caioaivt\ see Introd. § p. The sentiment may be illustrated by Hesiod OD. 289—292 and Simon, ap. PI. Prot. 339 B ff. &i/8p' a/yaSbv [lev dXaSews •yevtada.i xaXe7r6e KT\. cf. also Simonides' imitation of Hesiod (Fr. 58 ed. Bergk). 5 10s «rl TO irXtjOos: i.q. ws eiri rb TTOXI). So also Phaedr. 275 B. The sentiment recurs in Isocr. de Pace § 3 1 . irovrjpoiis is the substantive, and #\Xaj Bvvd/ieis fyovTas balances ir\ovalovs. ^rXoiJrous, parallel to aXXas dwdfjiets, and also dependent on ty0"™' might appear neater. But there is no reason for deserting the MSS, although Plato is fond of the plural of TXOVTOS (cf. e.g. vi 495 A,

X 618 B, 619 A). The sentiment is best illustrated from Polus's description of the happiness of Archelaus in Gorg. 471 A ff. 3 6 4 B 10
;TroWoTs. 12 cirl ir\ovtritav 6vpas iovrcs. This semi-proverbial expression (cf. VI 4898,0) stigmatises the avarice of seers and mendicant priests {dyiprai. from aydpa, cf. infra 381 D). Plato's contempt for /u<w™c7J in general is expressed in the Euthyphro and sporadically in various dialogues (see e.g. Tim. 71 E, with Archer-Hind's note); but his attack is here particularly directed (cf. infra 364 E) against such 'Op
364 c]

nOAITEIAC B

81

Oovcnv a>? ta-ri irapa i(n Bvvafit,? eic Oewv iropt^o/xevrf dvcriats C Te Kal eVwSai?, etVe TI dSi/crj/jLa. rov ' yeyovev avrov rj Trpoyovwv, atceladai fied' r)Bova>v r e Kal kopTwV iav r e riva i%6pbv Trrnxr)vai 15 iOeXrj, /j,erd afii/cpaiv Bairavwv o/W«? BLicaiov dhiKw fi\dy}reiv iiraywyal'i

Tialv Kal KaraBeafioi^,

TOU? Oeovs, ai? (f>aaop, irel8ovTe<;

afyiGbv vTrrjperelv. TOVTOK Be irdcriv rots \6yois litdyovrai, ol nev Kaxias irepl evTrereiai; 16. p\dipeivq: /3Xd^ft AIIS. Muretus: Si86i/res codd.

Saiixuv (Ckaract. 16) Kai

19.

iidpTvpas Troir)Ta<;

irepl Madvig: iripi

better to connect ^7ra7U7ois rw\v Kal

irpbs rot)s 'Op^eoTeXeords Kara nrjva. tropeieaBai fiera T-ijs yvvaiKds, eav Se /j.i) (rxoXd^Tj i) yvvrj, ^terd TTJS TIT$T}S Kal riav

KaraSe'tr/wis with pXdij/eiv, exactly as in Haws 933 D iav 5e KaraSe'cre&LV rj iiraywyats ij rwiv cirySaU 17 T&I> TOtoirav The kind of ceremonies which tpapfj.aKeiwv wvTivwvovv dd^y ofioios elvat.

TT. they practised may be seen from Dem. de Cor. §§ 258 ff. Plato agreed with the more enlightened1 section of his countrymen in condemning such degrading cults and superstitions on the ground of their immoral tendency: see especially Foucart des Assoc. religimses chez les Grecs pp. 153 —157, where the opinions of ancient writers on this subject are collected. On ayvprai in general reference may be made to J. H. Wright in Harvard Studies in Cl. Philol. VI p. 66 n. 3 6 4 c 15 lav T« — |3\dt|;£iv is in oratio obliqua; ' et si quis inimicum laedere velit, nocituros se parvo sumptu iusto pariter et iniusto' (Schneider Addit. p. 11). This explanation (which Tucker also proposes without knowing that Schneider had forestalled him) is by far the best and simplest. For other views see App. I I I . 17 lira/ywyais—KaTo8€o-(jiois. iirayuya.1 are dywycd dat//.ovos 0aiy\ou iiri nva y&>6/j.ivat (Timaeus Lex. s.v.). The datives are usually construed with ireiBovTes, and Karadifffiois understood as the binding formulae "by which the seer compels the invisible powers to work his will" (Rohde Psyche^ 11 p. 88».). But in the Kar6.Seuij.oi which have been discovered it is the victim and not the god who is bound down; see e.g. CIG 538 (an Athenian inscription

f3\&iTT0VTL—Tedfdroj. Plato is still alluding to the debasing forms of oriental superstition which had gained a footing in Greece in his day: see Foucart 1. c. p. 172. 0£ois — i
vbiiy alffxp°v (364. A)- Those who by,vovTes, but scarcely by ot KaKias ir4pt einrertlas SidbvTes, because *to offer facilities for vice' is not the same thing as to say that vice is easy. Stallbaum attempts to evade this difficulty by taking 5i56i>res as equivalent to SiS6res. For ?5oi'aiov airavTat Karabui. This and other res— 'harping on' (like the ufivov airep at Mus. XVIII (1863) pp. 560 ff.: cf. also ypaiai qSovat. (with reference to the proMarquardt Rom. Staatsvenvaltung III verbial ypawv il8\os): the use of adeiv in p. 109 n. 6. On this account I think it A. P.

6

82 20

nAATQNOI

[364 c

&<; rr)v fiev KaKorrjTa Kal I\a86v 'ira deol irpo-rrapoiQev eOrjKav

Kal TWO 68bv fiaKpav re Kal dvdvTTj' 01 8e TT}? TS)V dewv vir avOpwirwv irapaycoyr]s rbv "Ofirjpov /j-aprvpovrai, on Kal e 25 eVrrev \tarol 8e re Kal Oeol avroi, dyavaicriv Kal TOVI; fiev dvcrtaicn Kal ey^<»\at9 1 E Xoifirj re Kvla-rj re TraparpwrrSscr' avdpwrrot, XlcrcrofjLevoi, ore Key Ti? xnrep^rjrj Kal d/xdprrj. 30 filfiXwv 8e ofia8ov irapk-^ovrat, Movcralov Kal Op(pea)<;, Te Kal M.ovcrwv eyyovcov, a)? fyaai, Kaff1 u.% QvrjiroKovcnv, 23. avdvTti A1!!: Kal rpax^av addidit in mg. A2. 26. XUTTOI dt re a manu rec. I I : \urrol di GTpeirrol re A 1 : Xioro! Se arpeTTTol Si re A 2 : Si TC I I ' S ^ : XIO-TOI trrpeiTTol Si re TV. Laws 854 C is different, but akin. For meets us continually in ancient literature: the corruption of fiSovTes to SiSbvres see cf. also the words of the king in Hamlet Introd. § 5. The conjectures of Liebhold III 3 "And what's in prayer but this (Fl. Jahrb. 1888 p. 107) and Zeller (Arch, twofold force To be forestalled ere we f. Gesch. d. Phil. II p. 694) KaKias vipi come to fall Or pardoned being down?" evirereias Sie\86vTes and Kaidas iripi eiiiri- Plato expresses his dissent in Laws Ttiav 8i56vTas have little in their favour. 716 Eff., 905 D: in A Ic. II 149 Ewe read oi yap ol/jLai. Toiourdv icm rb T&V dewv 3 6 4 c, D 20 ae(r
365 A]

TTOAITEIAC B

ov fiovov idMOTas aWa Kal TroXeis, &>? apa Xutret? re Kal 365 aSiKij/j-drfov BLO, dvaidov Kal iraiSias ^Sovwv eial fj.eu eri, \ t,&v e«et KaKcov airoXvovaiv rjfias, fir) 0vaavra<; 8e Seiva, irepifievet,. V I I I . Tavra iravra, ecf>r), a> cf>l\e icoKpaTes, rooavra Kal Tocavra Xeyofieva aperr}? irepi Kal KaKba^, &>V Plato would probably have written 7rat5itDj/ (cf. Laws 829 B) : other suggestions, such as Kal TraiSicis Kal Tjdov&v, or Kal irat.dicis 5ta ijSovuy, or Kal iraibidv Kal ijdoi'ui' are open to graver objection. F o r •n-aifeu' and the like in connexion with religious celebrations Stallbaum cites H d t . IX 11 'TaKlvBiA re ayere Kal iraiftre and VIII 99 ec dvai-rjffi TC Kal eirra8eiri
cause they alleged, that the sensations of dying resembled those of initiation into the great mysteries (Pint. Frag, de An. 725). This and other ancient derivations are given by Lobeck Aglaoph. pp. 124, 126, 172. F o r Trepi/iivei. Cobet needlessly conjectures irepiniveai. 3 6 6 A — 3 6 7 E Finally, what is the effect on the souls of the young? Young vien of ability are encouraged to practise Injustice, while outwardly pretending to be just. To escape detection by their fellow-men, they form political clubs, and employ persuasion and force. The gods they can afford to ignore; for either there are no gods, or they regard not man, or— according to those who are the sole authorities for their existence—they can be propitiated out of the proceeds of Injustice. There are special rites and gods who can deliver us from punishment after death: so the gods' own children say. So strong are the arguments in favour of Injustice that even those who cati refute them make allowances, recognising that no one is voluntarily just except from innate goodness of disposition or scientific knowledge. It rests with you, Socrates (says Adimantus), now for the first time to praise Justice and censure Injustice in and by themselves, apart from their accessories. Nay more; you must assign to each the reputation which is enjoyed by the other. Do not merely shew us that Justice is better than Injustice; tell us what effect they severally produce on their possessors, in consequence of which the one is good, and the other evil. Cf. 3 6 5 A 6 Tijirjs i. q. TOO Tifxav. (with J . and C.) 359 C above. T£—iroietv. T h e subject to TTOHXV is ravTa iravra—Xe*y6/xepa : \f/vxas is its secondary object. Cf. infra 367 B H iroiovaa eKaripa roc (xovra KT\. and 367 E. T h i s view, which Schneider also holds, is better than to make \j/v%ai subject to Toietv a n d ravra iravra K T \ . dependent on OLKOVodaras. 6—2

84

TTAATQNOI

[365 A

ev<j>vei<> Kal iKavol ivrl irdvra, rd Xeyo/Mepa & JMSV OVTI fioi, edv Kal fir) BOKCO,

ovBev fyaaw elvai, TTOVOVS Be Kal %r)/J.ia<; <$>avepd<;' dBiK(p Be B6%av BoKaiocrvvr)<; irapao-Kevao-aiievcp deo-Treo-cos /3/o? Xiyerai. OVKOVV, ' 15 iireiBr) TO BoKelv, o>? BrfXoiio~l fioi 01 OL, Kal Tav aXddeiav C j S i a r a t Kal Kvpiov evBaifiovlas, eVt TOVTO Brj TpeirTeov oX.co?irpodvpa fiev Kal a^rj/jba KVK\G> irepl ifiavTov aKiaypaiav dpeTrii TrepiypaTTTeop, TTJV Be TOV crocfxaTaTov ' A p ^ i X o ^ o v aXanreKa ekKTeov elvat in human life (OVKOVV—/Jiarat). The 7 Iiriirr6|ievoi. The image, as Jowett remarks, suggests a bee gathering honey: proof is as follows. To be just and seem cf. Ion 534 B \£yov(Ti yd.p—ol TTOL^TOI OTL unjust is misery (see 361 E): to be unjust, diro Kpyvwv [LeXipptiTwv etc Mofcufc KTITTUJI/ and seem just is bliss (see 362 A, c): therefore SoKeiv is everything, and cwl TOVTO TLVUJV Kal VO.TTWV 8p€ir6fJL€VOt TO. flO^q rjfJUV cptpovaiv wuirep at /X^XLTTCU, Simon. J*'r. TpeirT^of oXws. 47 df/,(.\ei 5' difdecLi/ (viz. t h e poet) tijT-e 13 (fxuriv. Is TO. \ey6iia>a the sub/j.4\*.os arpe- PI. Spec. Ill p. 40. Kaav eiireiv. It is, I think, unlikely that 365 c 15 01 o-ocfxH. Simonides 0e£av ('perspective drawing' just, if one is also considered just; but VII 523 B, x 602 D) with its cognate what has been urged is that Justice is in words is continually used by Plato of itself never advantageous, although its things unreal, counterfeit, illusory: cf. eOSoKtpritreis (363 A) are: see 358 c, E, infra ix 583 B «., 586 B al., and Wohlrab 360 C (oidch CKWV StKaws, AW dvayKa^don Theaet. 208 E. jue^os, u>s oi)K dyadov tdia OVTOS), 362 A (OVK 18 TOV O-OCJKOTOTOV KTX. Archilochus eTpai SlKatoi*, dXXa SoKelv Set ide\etv). T h e seems to have canonized the fox as the w o r d s iav Kal /j,r/ SOKG> m e a n ' i f I a l s o embodiment of cunning in Greek literaseem unjust,' for oi SOKUI SIKCUOS elvcu, not doK& 01) dlnaios eti'at, is the Greek idiom. ture : fragments are preserved of at least two fables of his in which the fox appears This meaning suits exactly. What has to be established is that ioKe'tv prevails over (86—88 and 89 ed. Bergk). In the second (89. 5, 6) occur the lines r y 8' (sc. TnB^Kif)

365 Dl

nOAITEIAC B /cepBaXiav

Kai

TroiKbXrjv.

paBiov del XavOdveuv KCUCOV ovra. D (f)r]GO(j.€v, TMV fieydXmv'

oXX' O/AM?, ' el /j.i\Xofj.ev

TavTt] LTEOV, 6u? TH 'lyyt] Ttov Xojav j;vvco/j,ocia<; re ical eraipiaiav SrjfiTjjopiKijv ra

re

Kal

evBaifnovrjaeiv,

(f>epet,. eVi yap TO Xavddveiv elcrlv re 7ret0ou?

BmaviicrjV

BiBovTes, e'f

SiSda/caXoi u>v ra

fiev

Be ftiacrofieda, ft>? TrXeovetCTOvvTes Bl/crjv fir) BiBovai. 25

Brj deovs ovre Xavddveiv

ap' dXwinj^ K€p5a\4-q (TvvrjvTero \ TrvKvbv i%ovaa vbpv. T h e KepSaXcav Kai jroi-

KIXTIV of Plato corresponds in meaning to

dXXd 'yap, rjal Tt?, ov

ovBe
nepdaX^T)—Trvtcvbv ?^ou
may have ended one of the iambics in this or another Archilochean fable: it is at all events clear that they are from Archilochus. 'The crafty and subtle fox of Archilochus' means simply 'the crafty and subtle fox of which Archilochus speaks': the rest of the imagery is due to Plato. With the general sentiment

ovre $ido~ao~dat, Bvvarov.

OVKOVV,

may be from Archilochus. For the sentiment cf. i n 394 D. 3 6 5 D 23 £uvcop.oo-£as—traipCas. An allusion to the political life of Athens: cf. Ap. 36 B, Theaet. 173 D, Thuc. VIII 54

^vvojfjiofflas, a'tirep ^rviyxavov Tfpbrepov iv rr\ iroXei oStrat ^TTI 5Lteats Kai apxais.

In the Laws, Plato would suppress all such secret clubs and cabals with a strong hand: see 856 B ff. The Treitfous SidavicaXoi mentioned presently are the Sophists. cf. St M a t t h . vii 15 ip-xovrai irpbs i/ias iv 25 Xiicoi dp-yrayes: with iSeiv) is a curious archaism, tolerably ^oTrt(rd€P (opposed toirpo&vpa fikv frequent in Xenophon (e.g. Cyrop. I 2. 8, xn^)

Milton Samson Agonistes 3 5 8 —

360 "Why are his gifts desirable, to tempt Our earnest prayers, then, given with solemn hand As graces, draw a scorpion's tail behind?" Unnecessary difficulty has been caused by an erroneous gloss of

V 2. 5, VI 4. 16, VIII 5. 1 and 7. 27),

but almost unexampled in Plato. The Protagoras (330 E) furnishes an instance with OVTUS preceding (cf. Xen. Cyr. iv 2. 13). us in Phaed. 108 E is perhaps to be explained in the same way: cf. also Ale. Timaeus {TT]V aXwjreKTjv rr\v iravovpyiav), II 141 B and Symp. 213 E irapaxupv&aL which seems to imply that he read d\«yap rov 2o)Kpdri; ws eKeivov KaBifcw. See TreKTJv 'fox's skin' for dXibireKa in thisalso on us dr/ in I 337 C. As /3idfo/i(u passage. Ruhnken (followed by Ast and can be followed by the simple infinitive, Stallbaum) while retaining aXilnveKa ex- it might seem preferable to connect us plained it of the fox's skin; but it would irXeoveKTovvTes as a participial explanatory be pointless to 'drag behind a fox's skin.' clause either with fiiaabixeBa or with SUrjv With aXtlnreKa.— 'fox' for 'foxiness'—cf. IJ.T) SiSbvai. (' not to be punished for aginfra 382 D iroiriTijs—\f/cvd7)s Iv 0eu> OVK grandisement ' ) ; but the first alternative Ivt, Phaed. 7 7 E, and the well-known " astu- gives a wrong sense to TrXeoveKTovvres, tam vapido servas sub pectore vulpem" and the second involves too harsh an Persius v 117. inversion. 26 oinoOv KTX. Cf. Laws 885 B 0eoi/s 19 dXXd yap ' a t enim,' like aXXa S-fi (infra D, X 600 A al.), introduces an iiyoi/Mevos etvai Kara v6/j.ovs ovbeU iriiiroTe oiire Zpyov d(T€J3es eipyaffaro e/cup otfre objection: cf. infra 366 A al. dfo/xov, dXXd iv i-q TL T&V 20 oiiik yap—|x£-yd\wv : an audacious X670C arJKa> rpiGiv irdax^pei. For us we might elvat Ovaicus re Kai eixals irapayoiiivovs. expect y (Ficinus has qua). Tairr/ must These three classes of heretics are severbe taken as referring to what precedes, ally refuted in 886 A—899 D, 899 D— though further explained by us—(pipei. t%vn and
86

[36SD

TTAATQNOI

el p,tv fir) elaXv rj firjBev avrois

TWV dvQpwTrivatv fieXei, TO icai r)fuv

fj.eXr)reov ' TOV XavOdveiv;

he elai

aXXodev

rot, avrovs

oloi 6vaiai<;

irapdyeaQai

re

irovryrSiV

re Kal

dvaireidofievob'

oi Be avrol

yap

5 rj avTol

ev "AiBov

r) iraiBes

27.

diro

a!?

Kal rwv

r e Kat, Xi
TreLdovres avrovs

BIKT)I> Bcccrop-ev wv av

iralBcov.

teal

VTTO 6ewv icrofieSa, TO 8' e'f dSi/cias 366

KepBr} aTrcaaofieQa' aBiKot Be KepBavovfiev aXXd

owe E

ols fj dfj.<j}OTepa rj ovBerepa

6We? dty/xioi

j3a,LvovTe<; icai dfiapTavovres

OVTOI Xiyovaiv,

e i ) % o ) \ a t ? dyavfjaiv

el 8' ovv Tretareov, dBiKr/Teov Kal dvreov B'tKatot [iev yap

/ecu iirifieXovvrai,

!<rp,ev r) aicr)ic6afiev rj hie re rcov Xcywv

30 TCSV yeveaXoyrjadvTwv elalv

el

d^rjfjLioi aTraXXdfjofiev. ivddBe

dBucrjawfiev,

aXX,' w
ri KOX v: KOX A I I S : oid' q.

3 6 6 A 2 uireppaivovTCs Kal d|MXpTavovTes are subordinate to Xiao-biievoi; " by praying when we transgress and sin, we shall persuade them," etc. There is again a reference to Xuro-Vecoi ore tin TIS virepPrm Kal a/idprri quoted in 364 E. The position of the participles is justified Tts 0eo(rs fipoT&v a!-Lov 17 traiSet iralduv, and so \6ywv Plato may be thinking inter alia I formerly printed. But 7rtu8es iraiSuv of the works of early Xo7O7/od0oi like means little more than ' descendants' Pherecydes, who wrote genealogies of (cf. Laws 927 B), and the text may stand. gods and heroes in prose; but there is Similarly in Ruskin Modern Painters no occasion to change \b-yu>v into \oyiav Ch. 1 " all those labours which men have with Muretus. yeveaXoyyjadvTojv TTOLTJTWV given their lives and their sons' sons' lives refers to Homer and the Hesiodic and to complete." Orphic theogonies. <3 C\«—Xo71.t6p.evos. w iJirei Plato recurs to the singular of Laws 906 C, D TOUTOV Sij rbv \6yov 365 B X^7oi yap av KT\. \oytfip.evos is &vayKtuov \4yeiv rbv X^yoi/ra ws dai not 'reasoning,' but 'making his calcuavyyvu>fJ.oves del 6eol TOLS ri2v avdp&Taji/ lation, ' ' calculos subducens': such a ddiKois KOX ddiKOVtnv, Av avrots TWV adi- man's morality is nothing but a balancing TIS dwoviixy), Kaffdirep KVe\i)(rov(nv ayvifrfihovs ai reXeral rather than admit a simple case of omission the air was full of such heresies in Plato's day. The first was doubtless fostered by the sceptical attitude of Protagoras—irepl fi£v dewv oiiK ^ w fi5&ai otid' £>s tlalv otid' us OVK ettrlv (ap. D. L. ix 51): for the second cf. Aesch. Ag. 369—372 oiK l<pa

366 E]

nOAITEIAC B

87

B reXeral a 5 fieya Bvvavrai Kal ol Xvaioi ffeol, &5? al fieyicrjai ' TroXei? Xeyovai Kal ol Qewv iraZBes, Troirjral Kal TrporJTai TWV dewv yevofievoi, ol ravra OVTW? <=Xelv t>-r]v'^ov(Tiv. I X . KaTa rlva ot/c en Xoyov BlKaioo~vvr)v av irpb [j,eylo~Tr)<; aoiKt'a? alpoi/ied' av; rjv eav /xer' ev<7^r}fiocrvvrj^ KifiBrfXov KTrjo~co- 10 fieda, Kal Trapd 0eol<; Kai trap avdpooiroK irpdifofiev Kara vovv faWe? Te /cal TeXevTijo-avre'i, a><; 6 rcov 7roXXdov re Kal aKpwv Xey6/j,evo<; Xoyos. IK Srj iidvTcov TWV elpr)fievu>v TL<> firj-^avrj, cu C StoKpare?, SiKaioavvr/v I rifj,av eOiXeiv, cS Tt? Bvva/J.i<; virdp-yei, fj %prifj.dT(0v r) aa>fJMTO<; rj yevovs, dXXd fir) yeXdv iiraivov- 1$ dxovovTa; &5? Btj TOI ei T I ? e^et ^IrevBt) fiev dwocfirjvai a elprjKafiev, iKavu><; Be eyvcoKev on dpicrTov BiKatoavvr), iroXXrjv TTOV crvyyvcofxr/v e'^et Kal OVK opyi^erai, rot? dBiKOit;, aXX,' olBev, OTL TrXr)v el TK deia cfavcrei Bvaj(epaLva>v TO dBiKelv rj eTTiaTr)p.r\v D Xa/Scbf dire^erai, avrov, TWV ye dXXwv ' ovhel<; eKaiv BiKaios, dXXa, 20 VTTO dvavBpias r) yr)pw? Be, BrjXov 6 yap Trpdoro1; rdov TOIOVTCOV et? Bvvafiiv iXda>v irpwro1; dBiKel, lead' ocrov av 0409 T' r). Kal TOVTCOV dirdvTaiv ovBev aXXo alriov rj etcelvo, oOevirep airas 6 Xoyo<; OVTOS wpjMrjaev Kal rwBe Kal ifiol 7TjOO? ere, d> ScuKpare?, eiirelv, on 25 E 'XI 0av/j,aaie, TrdvTeov vfioov, ocroi iiraiverai I (jjare Bbicai,oo~vv7)<; 6.

a5 i>.iya Sivavrai I I : om. A.

arising from homoioteleuton: see cr. n. Vermehren proposes a W iKpik-qaovaiv al KO/iifVei'ai TeXeraJ (Plat. Stud. p. 90), but we should certainly follow IT here. See also Introd. § 5. 6 \uo-ioi: ' givers of absolution': cf. 364 E. Certain Chthonian deities of the Orphic theology are meant, such as Hecate, Demeter, Dionysus XiVios or Xwetfs, and above all Zeus jaeiXi'x'os. See Lobeck Aglaoph. p. 303. 3 6 6 B 7 8€»v iroiSes: e.g. Musaeus and Orpheus (SeXiJ^s re Kal MOWJW eyyopoi 364 E). Madvig's rejection of o'l (so also Ficinus) before ravra in the last clause seriously impairs the rhythm of the sentence. 12 aKpuv. &Kpos was a fashionable expression to apply to the elite of any profession or art: cf. Theaet. 152 E TWV iroa)TU>v ol &Kpoi TTJS Trotr/crews eKaripas,

22.

ws 5^ A 3 !! 1 :
Pol. 292 E, supra 360 E, infra i n 405 A, V 459 B. 3 6 6 c 16 10s 8ij TOI : see on I 337 C. 19 fleCoi 4>ucr£t—emo-nf|i.T|v. ffeia 0ii
88

TTAATQNOI

[366E

elvai, dirb Totv e'f dpxv<> r)p(^>a)v dp^dfievoi, oawv Xoyot, XeXeififievoi, peXP1 T'vv vvv uvdpdoirwv ovBel? TrwTTOTe e^jre^ev dBiKiav ovB' i-jrfjveaev Bixaioo-vvriv aXX(os rj B6%a<; re icai Tt/tta? ical heaped? Ta? 30 air avTwv yiyvofieva?' avro 8' etcdrepov rfj avTOV Bvvdfiei iv Trj TOV eyovTOS ^Jrvyfj ivov Kal XavOdvov Oeovs re xal avffpunrovt; ovBels TrcoTTOTe OVT iv -jroirjo-ei OVT ei> IBLOO? \6yois eire^rj\6ev licava>s TW \6yq>, co? TO fj.ev fieyta-rov KUKWV ova layei ^rvxv iv aurJj, ZiKaioavwq Be fiiyicrTov dya&ov. el \ yap OVT&J? iXeyero e'f 367 apyflt V7ro irdvrwv V/JOOV KCU eV vewv rjfj,d<; eireldeTe, OVK dv dXXrfXovs ivXdrrofiev /JLT) dBiicelv, dXX1 avTO? avrov TJV e«a<7T0? <jivXa^, SeS«B9 /Mr/ dSiiccov TC5 fieyiara) KaKw QIVOIKOS y. ravra, 5 eu 'Zwicpares, 'laws Be ical en TOVTOJV TrXeia ©pao-ii/iaxo? re icai aXXo<; irov TJ? virep BiKaioavv7)<; re Kal aSt«rt'as Xeyotev dv fieraarpe<^ovT£opTitc£)<;, , ovBev yap ere Beo/iac I diroKpvirTecrOat,, aov iTruOvfASiv dicovcrai B rdvavria, tu? Bvva/j,ai /xdXtcrTa KaTareivas Xeyao. fir) ovv rjiuv 10 /JLOVOV ivBei^rj ra> Xoycp, on BtKaioavvr) dBucias /cpelrrov, dXXa, TC iroiovcra i/carepa TOV e^ovTa avTrj Bt avTijv r) fiev Kaicov, rj Be dyadov icrTiv T « ? Be Bogas daipei, uxyrrep TXavKav BieiceXevcraTo. el ydp fj,r) dcfiaiprjaeis e/caTepfji,dya>, on TO /xev 27.

elvai. I I : om. A.

15.

dXXa T6 5oKetv II et in rag. A 2 : om. A1.

3 6 6 E 27 ijpuuv. J. and C. think 32 ISiois: see on 363 E. "Plato is referring to well-known tales 3 6 7 A 3 dXX' CIVTOS—gvvoiKos fj. and maxims, which the poets and logoThis thesis is developed and elaborated graphers had put into the mouths of in Gorg. 472 D—481 B. ancient heroes." It is simpler to under6 iir^p is here little if anything more stand the expression of Orpheus, Musaeus, than irepl, cf. Laws 777 A inrep TOV AI6S and other QeCiv 7ra?5es, TroirjTal KalwpotpTjTat ayopevuv. This usage, which appears on TUP 8eG>v -ytvbixtvoi.: see 366 B ». So also Inscriptions after 300 B.C. (Meisterhans3 Dreinhofer Plato's Schrift iib. d. Staat p. 222), is very rare in Plato. It occurs nach Disposition u. Inhcdt p. 2 n. 16. occasionally in the Attic orators, espe29 aXXus fj. Praise of the 5<5fcu of daily with \4yeiv, and is tolerably cornJustice is somewhat inaccurately spoken mon in Polybius and later Greek : see of as praise of justice itself: but it is unStephanus-Hase Thes. s. v. xnrip and necessary to insert 5id (with Richards) Jannaris Hist. Gr. Gr. § 1685. I do not before S6|os. _ Cf. 367 D TUI/ IIMV aK\iav think we are justified in translating (with a.Trohi%oly.f]v ov OCTUS iiraivoivrwi SIKCUOTucker) 'on behalf of their view of the obvt]v Kal if/eybvTwv adidav, 56£as r e Tepl relations of justice and injustice.' airwv Kal /iurdoiis £yKu/j.ia{6i>Toiv Kal 3 6 7 B 9 KaraTeCvas: 358 D n. \01b0p06vT03v.

367 E]

nOAITEIAC B

oiKaiov dWorpiov fiev

89

dyaOov, £vji<{>ipov TOV /cpetTTOvos, TO Be &BIKOV

i;v/u,ipov Kai \vaiTe\ovv,

rj ovv afioXoyijcras

TOOV fieylarcov

T&5 Be TJTTOVI dyaOdov elvat,

a TWV Te aTrofiaivovTWv air1 avT(3v evexa a^ta /jidWov

avrd

dgufufcopov.

BiKaioavvrjv,...

Ke/CTrjcrdai, TTO\V Be 20

avTwv, olov opdv, dicoveiv, typoveiv, Kai vyiaiveiv

D Kai ocr dXXa dyadd

TTJ UVTCSV (fivaei d\\'

yovifia

Brj, '

ov Bo^rj

TOUT' OVV avTo eiraiveo'ov BiKaioavvqt;, o avrrj Be avTrjv TOV ovlvrjaiv

Kai dBiKia /3\d.TTTei' fua6ov? iyco TCOV /j.ev aWoyv

iiraivelv.

VOVVTWV BiKaioavvrjv

aTroBe^olfirjv

av OVTWS i^rai- 25

Kai tyeyovTtov dBiKiav, B6^a<s re Trepl

Kai (Aio~dov<> eyica)/Aia£6vT(i)v Kai XoiBopovvrcov, E /•") o~v KeXevois, BIOTO ivavra \vda?

7) TOVTO.

TOV /3IOV ' ovBev dWo

fir) ovv rjfilv ivBet^rj fiovov

ra

avrwv

o~ov Be OVK av, el aKoirwv BieXij-

X07&), o n

BiKaio-

avvr) aSt/cia? KpeiTTOv, dWd

TL iroiovo-a eKaTepa TOV k'j(0VTa avTt) 30

Be avrrjv,

edv

eav T6 \av6dvrj

rj fj,ev dyaOov, X.

r) Be KaKov

Te /JLT) 6eov<> Te Kai

dvdpooTrovi,

esTi,

K a i eyco aKovcras del /j,ev Brj Tr)v vcriv TOV Te Y\ai>K(cvos

18. n& A 2 II: om. A1, contextu A.

25.

m

g- -A-2:

equally good Greek (cf. Prot. 339 D, 3 6 7 c 17 dXXorpiov a^aOov: I 343 Phaed. 92 A, E al.), but as diro- is supc n. ported by both A and II, it is more pro19 u|xo\oyi](ras: 358 A. bable that the error lies in -axoLw than 20 iroXv hi [idXXov. The sequence of in ctTro-. especially as airobexoi^qv is 5^ after re is frequent in Plato with 5£ /cai, el de jSoi^Xei, TL 5^, Hn 84, fxiyitnov 5^, found also in the margin of A. The aVorb Si Ked\cuov and the like. For a clas- is at least as old as the Scholium, which mentions the two readings airoaxo'W sified list of examples see Hoefer de part. and avaaxot-W • The latter is an obvious Plat. pp. i.s—17. correction of dirotrxoifj.'ijv, and has survived 21 dKo&iv is added to Glauco's list (357 c) by Adimantus, who is also respon- in S and a few inferior MSS besides. 3 6 7 E—369 B In a short interlude sible for the exaggeration TTOXI> /xaWov. Socrates, after complimenting Glauco and Kai—81] with vyiaiveiv marks it as Adimantus, remarks on the magnidifferent in kind from the other examples: cf. (with J. and C.) Men. 87 E Kai TTXOVTOS tude of the task before him—none other than the defence of Justice against her Si] and infra 373 A. slanderers. As the weak-sighted are better 3 6 7 D 22 -ybvt|ia: i.q. yvrjata, but able to recognise small letters at a distance more forcible: cf. Theaet. 151 E, Ar. if they have previously studied the same Frogs 96. letters on a larger scale and on an ampler 24 Kai aSiKia pXdirrei. The sense ground, so (says Socrates) let us first study i s : Kai \pfye TOVT' airb dScxlas 0 air-it SC 0VTa Justice in magno, that is, in a state, and airyjn TOV ix /SXdnrei. Hartman afterwards look for her lineaments in parvo, would cancel the words, needlessly, alin other words, in the Individual. The though the zeugma is bolder than usual. contemplation of a State in process of For the stylistic effect cf. dSixla 5' eirah- creation will shew us Justice and Injustice veiTai. 358 A above. coming into existence. •25 diroScxoC|ir]v and avaax°i-Mv are

nAATQNOZ

[367 E

l TOV 'h.heifiavTOv r/ydfirjv, drap ovv Kal rore irdvv ye rj al elirov Ov «a/cw? els vfias, a> irat8e<; iiceivov TOV dvBpos, rrjv 368 TWV iXeyeuwv eiroiriaev 6 FXav/ceovof ipaaTTj<;, evBoKifj,^irepl rrjv M.eyapoi fid^rjv, eliratV s 'Apla-rtovos, K\euvov Oelov yevos dvBpos. S rovro fioi, (u tjytXoi, ev Bo/cei e\ew irdvv yap Oeiov Treirovdare, el fitj •KkireicrOe dSuctav 8i,Kai,ocrvv7]<; d/j,eivov elvat,, oyrai Bvvdpevoi elirelv virep avrov. Soteelre 8ij (JLOI W? d\r]da)<; ov TreTreicrdai' I reKfiaipofiai, 8e i/c TOV aWov TOV vyueTepov Tpoirov, €7rei. Kara ye B auroii? TOI)? Xoyov oe /j.d\\ov iricrTevat, 10 TOCTOI/TW fiaXXop diropdo 0 TO ^pt'jaco/jLai' OVTS ydp oirtu? A 1 !!:

4 iratSes—dvSpos- By 'ApiffTavos, the author of the line of course meant Aristo, father of Glauco and Adimantus; but 'ApioTwc suggests dpurros (cf. IX 580 B) and the pun conveys a friendly, if halfironical, compliment to 'his excellency' Thrasymachus, whose iraWes (so far as the argument is concerned) Glauco and his brother are: see on u iralSes above. 1 1 C 5^x" &y TOVTOV rbv vvv 5i.56ii.evov, w In Symp. 174 B, when inviting AristodeUpJjrapxe, \6yov; 'Avdyicq 8^x€tr&aL' mus to come as an uninvited guest to sup $i\rj^os yap TJ/MIV 6 KaXos aireipriKci>, 12 A, with Agathon, Socrates indulges in a 16 B, IQ A: cf. also 15 c and 28 B. In presimilarly playful pun: ivov Toivvv, (<pri, cisely the same way Glauco and Adiman'iva Kal TT]V irapoLfiiav 5iay iirl Sairas ta
3 6 8 A I <5 iraiSes (Kttvov TO\J dvSposThis curious phrase occurs once again in Plato viz. Phil. 36 D, where Protarchus is addressed in the words <3 vat ineLvov rac5p6s. Philebus has withdrawn from the discussion, his part in which he has bequeathed to Protarchus, who is therefore playfully called his son. That this is the meaning appears from Phil. 11 A, B,

3<59A]

nOAITEIAC B

e%o>- BOKOO yap

/j,oi, dBvvaro<; elvaf

Xiyiov

a-yfielov Be fioi, on

aS/^rjv d-!rocj>alveiv, ft)? afieivov

iw;, OVK direBe^aade

fiov

ovr

91 a 77730?

BtKaioavvrj

av OTTW; /u.rj j3or]6i^cr(o e%&>'

C SeooiKa yap, /j,r/ 01)8' ocnov y wapayevofievov Bucaiocrvvy I Kaicr\yopovfievy airayopeveiv Kal fir) J3or)9e2v en efinrvkovra Kal Bvvdfievov 15 (f>diyyecr6aL

Kpancrrov

ovv OVTOJ? 07r&>? Bvvafiai, eiriKovpelv

avry.

o re ovv TXavKcov Kal 01 aWoi eBeovro jravrl rpoirq) f3or)0r)aai Kal fx.r) avelvat TOV Xoyov, d\Xd Biepevvijo-aadai, TL TE iarov eKarepov Kai irepi TJ79 axfaeXias airolv rd\t]0e<; -jrorepux; ej(ei. el-rrov ovv oirep ifioi eBo^ev, on To ^rjTrjfj.a a> eTri^eipovfxev ov (f>av\ov d\\' 20 D ofu /3\eTrovTOs, &J9 e/j.ol (fiaiveTai. I i-TretBt) ovv -qfiels ov Beivoi, BoKel fj.01, fjv S" iyto, ToiavTTjv troikaao~Qat $TT)<TIV avrov, oiavirep av el irpoaira^e n<; ypdfijiara crfjitKpa iroppaydev dvayvwvai fif] irdvv otjii fiXeirovaiv, eTreird Tt? ivevorjaev, on ra avrd ypdfifiara ear 1 irov Kal aXXodi fiei^a) re Kal ev fiel^ovi- epfiaiov av i(j)dvr), 25 oifiai,

eKelva Trpcorov avayvovra?

OVTCOS eiriffKoireZv TCL

el ra avra b'vra rvyydvei. Yldvv fiev ovv, e'(f>r) 6 ' E aXXa ri roiovrov, 3 2a>«p<XTe?, ' iv rfj irepi rb Siicaiov Ka6opa<;; 'E7&) crot,, er)v, ipu. BiKat-oavvi}, (f>a/xev, h'ari, fiev dvBpbs

evos, eari

Be TTOV Kal oXr)<; •jroXeco';; Udvv

ye, t) B' of. 3°

OVKOVV jxel^ov 7ro\t? evos dvBpos; Met£w, e<j>r]. "I
ti.ei£ov (bis) A 1 !!: fieifwv (bis) A2.

trast Phil. 48 B, where the opposite course 3 6 8 c 18 T£ T« IOTIV—?x 61 recalls the conclusion of Book I (354 B, C). is recommended.) In the special case of 3 6 8 D 22 o'lavirip av sc. ixoi7i
rTAATQNOI eanv'

eirena

ovrms

iTrio-Keyjrdofieda ical iv

fjbei^ovo'i 6fioioT7]Ta iv rfj TOV i\arTovos fiot, BoKelr),tfaXw?Xiyew. 5 iro\iv

deaaaifieda

avTov e\7ri9 evireTearepov liriyeipr^trat

atiTO elvat'

evl eKacrrq), rr)v TOV

IBea eTricrtcoTrovvTes.

*Ap' ovv, f/v B' eyco, el

\6y
ryiyvofj.evr]v ical rrjv aBtKiav; yfir\vai

[369 A

Td%

irepaiveiv;

cncoTreiTe ovv.

av, f] B' 09.

IBelv b grjrodfiev;

avTrjs Ovtcovv

' Ho\v

ol/x,at f&ev yap

ye.

KWa yiyvofievqv

oBoLfiev av yevofievov Ao/cel ovv B

OVK oXiyov

"YLaiceirTai, e<j>r) 6 'ABelfiavroi'

epyov aWa

10 f^rj aXXct)? iroiei. Ideal City: it is the degenerate Cities of cessive stage in the exposition of his v m and IX that furnish the picture of subject, Plato reminds us more or less explicitly of the method which he here Injustice. Plato does not expressly anproposes to follow:—at the end of the nounce his change of plan till IV 420 B, c: first sketch of a State 371 E; in conip^dtjficv yd.p iv rr\ Toiavrrf [i&kiGTa. av nexion with the nyij.a and that men mutually helping one another in one which the TapdSeiy/ji.a is intended to place. The individual gives and takes bee x p l a i n : see Pol. 278 c OVKOVV TOUTO /J.iv cause he thinks it betterfor himself to do so. t/caJ'uJs avveL\i]<pa/j.evt OTL ira.padeLy[/.aT6s y' Now man's first need is food, his second iari Tbre yiveais, oirorav ov ravrbv iv housing, his third clothing and the like. The smallest possible State will therefore py / { ^fr/ p GVvv.'x.Qkv ivepl enaTepov us
369 c] XI. Tvyyavei

nOAITEIAC B Tiyvercu

roivvv,

f)v B' iya>, 7ro\t?, a>?

iywfiai,

rjfiayv e'tfacrTO? OVK avjapicr)<;, dXXd TTOXXWV evBer/f;' r) rlv

o'iei <'PXVV ciXXrjv TTOXIV oiKL^ecv;

C apa TrapaXa/j,^dv(ov %peia,

93

TTOXXWV

KOIVCOVOVS Te

Beopevoi, Kal

OvBe/xiav,

r/ S' 6V

OVTQ) Bt)

a \ \ o ? ' aXXov iir dXXov, TOV B' eir TTOXXOVS et? /xiav

fiorjdovs—Tavry

make the city self-supporting, we shall require middlemen to introduce imports; and as imports necessarily imply exports, the number of farmers and manufacturers in our city will increase, and we shall need travelling merchants to dispose of their produce. Owners of transport-ships will also be necessary, if there is traffic by sea. Moreover, to facilitate exchange within the city, there must be a market, and coined money, ami retail traders to act as middlemen between the producer and the consinner. The retail traders should be those who are physically unfit to engage in any other pursuit. There will also be hired labourers in our city. Where then in such a commonwealth are Justice and Injustice? Along with which of the component parts of the State do they make their appearance ? Adimantus suggests that we should look for them in the reciprocal intercourse of the various classes in the city. Let us see, says Socrates. The citizens will live the simple easy-going life of vegetarians, satisfying only the modest demands of their natural appetites. On a hint from Glauco, a few additional vegetarian luxuries are conceded. 3 6 9 B IT •yiyyerax—iroXis KTX. The present episode is ostensibly an historical account of the genesis of society, and from this point of view should be compared with Laws III 676 A ff. Some of the features are derived from an analysis of the industrial basis of society as it exists in civilised times: others (see 372B—D), are semi-mythical and idyllic, recalling pictures of the golden age such as we find in Pol. 269 c ff., and in the caricatures of the comedians (e.g. ap. Athen. VI 267 Eff.). But the prevailing atmosphere is not historical or legendary, but idealistic (note del in 369 E and elsewhere), and Plato's Trpiiir-q 7r6\is (Arist. Pol. A 4. 1291" 17) should primarily be regarded as—in its essential features—a preliminary and provisional description of the industrial foundation on which the higher

rfj

olicqaiv

^vvoiKia

dXXov

dyeipavTes

idefieOa

15

TTOXLV

parts of his own ideal city are to rest. Cf. also on 372 B, D, Rettig Proleg. in Plat. remp. p. 42 and Steinhart Einleitung p. 156. 12 Tvyxavei as a mere copula is very rare in Attic prose, and it would be easy here to insert we after TTOWUV : see Poison on Eur. Hec. 782. In the Platonic dialogues this usage recurs in Phaedr. 263 c, Gorg. 502 B, Ale. 1 129 A, 133 A, Hipp. Mai. 300 A, Laws 918c, Tim. 61 c, nor is it possible in the last three examples to account for its omission by lipography. The idiom occurs in Sophocles and Euripides, once in Aristophanes (Eccl. 1141), and (though condemned by Phrynichus) must also be admitted (though rarely) in prose: see the instances cited by Blaydes on Ar. (I.e.) and cf. Rutherford's New Phrynichus p. 342. iroXXuv IvSeijs. In the account of the genesis of society given in the Laws (676 A—680 E), more stress is laid on the social instinct of man: in Prot. 322 B S the operating cause is man's defencelessness against wild beasts. Grote {Plato i n p. 139 n.) censures Plato for not mentioning the " reciprocal liability of injury" among the generative causes of civic life; but this (as well as assistance against external aggression) is hinted at in 3 0j 5 14

aXXos—XP e "J-

T n e words are

short for aXXos aXXop, TOV /J.ZV eir' aWov, r tne TOP b" {T' d'XXou XP"? ( f ° omission

of -rbv jj.iv cf. Prot. 330 A, Theaet. 181 D

al.): 'one taking to himself one man, another another—the one man for one, the other for another purpose.' Essentially the same meaning would no doubt be conveyed without TOV 5' eir' ctXXou, which Herwerden following two inferior MSS would omit; but the fuller form of expression is chosen in order, I think, to prepare us for the principle of ' One man, one work' to be presently enunciated. 16 TavTf| TTJ {JWOIKCO.. Stallbaum rightly regards the sentence as an anaco-

94

TTAATQNOI

[369 c

ovofia. r) yap; lidvv fiev oiiv. MeTahihcocri hi) aX.Xo? aXXw, e'l TI fiSTahthuxTiv, rj fieTaXafiftdveb, olofievos avTw apetvov elvai; Haw ye. "\8L hr), r\v 8' eyas, rqi \6yu> e% apxrjs Troitbfiev iroXiv. 20 iroirjo-et he avrr/v, a>? eoticev, r) fjfAerepa %peia. lift)? o ov; A\\a firjv irpatTT] ye ical fieyia-TT) ' rmv xpeiwv r) T»J? Tpotfirjs Trapaaicevr) JJ TOV elvai re ical %r\v evetca. TJavTa-rraal ye. Aevrepa Brj ot/c^crew?, Tp'iTt) he e

£ya>, "irons r) 7roXt? apKeaeu iirl Toa-avrrjv TrapacrKevr/v; aWo 25 yewpyos

ri

fiev eh, 6 he olKoho/jLos, a W o ? he Ti? vcpavrris; 4) ical

(TKVTOTOfiov avTOcre Trpo<j6r)(TOfjiei>, rj TIV cCK\ov TWV Trepi TO aoj/xa

depairevTr/v; Haw ye. E'IT) S' civ rj ye dvay/catoTaTrj 7roXt? e/c Terrdpav rj irevre dvhpSiv. ' <£>alverai. T t hr) ovv; eva eKaarov E TOVTCOV hel TO avTov

k'pyov a/rracn KOLVOV icaTaTiffevai,

olov TOV

30 yeaipyov eva ovTa irapacrKevdl^eiv aiTia TeTrapaiv ical TeTpatr\d
TOV ( aiTiov iv TeTapTW fiepei TOV ^povov, TO, he Tpla, TO /u,ev eVt 370 TJ) T>7? oiKia<; irapaaicevfi

SiaTpifteiv,

TO he ifiaTiov,

TO he VTroBrj-

fiaTfov, ical fir) d\\oi 2)(«K/3aT6?, ovTtu paov rj 'aetVa)?. Ovhiv, r)v K iycb, /xa Ata r.

5. pq.ovq: pq.Siov AIIS.

luthon, the antecedent to rairri being the cities of the farmers, the auxiliaries, the words from Trapa.\a)j,l3dii to /3or;and the rulers, are in reality one city, Sovs. If the subject to (BipeDa (a gnomic yivofiivri /j.iv TOD ^V tvtKtv, obtra de rod v aorist) were aXXos—Bedfievoi—dyeipavres, ei tv (Arist. Pol. A 2. I2j2 b 29. Cf. we should probably have had •n-apdXa.p.- Laws 828 D 5« S^ avTTjv Ka.6a.trep ha, fiavovres for Tra.paXa.ii.fia.vuv: and besides, avdpoiirov fijv e8). Plato is not yet describing the particular 3 6 9 E 28 iva ^Kacrrov KTX. Cf. city which we are Toidr Xdyy (infra Charm. 161 E 5QKU O» COL TT6\I.S ed online 19), but laying down the law as to KeiaBat inrb TOVTOV TOV V6/J.OV TOV /ceXei5ofthe 7^etris of cities in general. For the TOS T6 eavrov i/j.a.Tiov iKao-Tov vtjialveiv KOI anacoluthon see Engelhardt Anac. PI. ir\irei.v, KOX vwo$i 3 6 9 D 26 TUV irepl TO o-wjia: neuter, Kara Tbv avTbv \byov KT\. ; not masculine; otherwise Plato would 37O A 5 oina pdov rj 'xttvas. OVTW have written depaTevTuv (as in q and refers to the alternative which is more some other MSS). familiar, although mentioned first: cf. # 27 dva-yKaioTa-n] iroXis. Referring (with Ast) Xen. Mem. 1 3. 13 TOVTO rb to this passage, Aristotle (Pol. A 4. 1291s 6-qplov—roaovrq Stivbrepiv « m TQV <JM10—19) attacks Plato for making the end \ayyLuv b'criii inelva ph a^d/ieva, TOVTO of his city not rd KOXOV, but rd. avayKaia. Se oiS' airrbfievov—hl-qal n. On the No doubt, the end of this ' first city'— corruption pq.hov for p<j,ov (also in Men. so Aristotle calls it—is primarily ra 94 E) see Introd. % 5. i X but Plato would reply that

37OD]

nOAITEIAC B

ctTOTrov.

evvooi

yap

Kai

avros

B (j>verai e/ca<7To? ov irdvv <j>vo~iv, dXXo<; ev' T t Be;

vorepov

etVoi/TO? crov, on

' ofioios

dXXov epyov

KaWiov

els;

eicdara),

trpd^iv.

vpdrroi

epya£6/i,evo<;, rj b'rav fiiav ArjXov ydp.

dXXd

rj ov Botcel GOL; "Efioiye.

Oi) yap,

Tw

''Avdr/Kt].

ri^ya?

17 8' 6'?, els filav. rivos

otfiai,

TrpaTTOfj.euq> ' eiraKoXovdeiv

vapfj

' KXXd 10

epyov

Kaipov,

i&eXei TO vrpaTTOjievov

Ttjv TOV 7T/oaTTOi'TO? a")(pXrjv TrepifMeveiv, dXX' C TovTa

irpdorov fx,ev Bia<j>epiov rrjv

dv Tt? el? a>v iroXXas

"Orav,

firjv, oifxai, Kai ToBe BrjXov, dos, edv rls BioXXvrai.

95

fir]

'E/c Brj TOVTCOV trXeloi re etcaara

dvdyKr) TOP irpdrev

vapepyov

ylsyverai

fiepei.

Kai Kt'iXXiov 15

Kai paov, orav els ev Kara <j>vo~iv Kai ev Kaipw, (r^oXrjv rwv aXXcov dyaiv, irpaTTy.

UavTaTracri fxev ovv.

Bet TTOXIT&V 7) TeTrdpav yecapyos, D fieXXei

w? koiKev, OVK avros

Trouijaerai

KaXov elvai, ' ovBe Gfuvvrjv

yewpyiav.

HXeiovaiv Br}, to

'ASeipavre,

eTrl Ta? rrapacrKevds Sv eXeyofiev. eavrS

ovhe rdXXa

b'pyava

baa

ovS' av 6 OIKOOO^LOS' TTOXXWV Be Kai TOVTW Bel. 9.

6 yap

TO dporpov,

el

irepl 20 uxrav-

TIS A 5 II: TI A1.

7 <j>u«Tai strikes the keynote of the specialization: cf. 370 C oraK els If Kara City of Books n—IV. The first critic (pvatv—TrpaTTij. Plato (as usual in the to lay sufficient stress on this point Republic) is thinking of Alan's nature, one man being naturally fitted for one was Krohn: see PI. St. pp. 59—62, pursuit, another for another: cf. Ill 395 B, where he collects the references to 0 « m iv 433 A, 434 A, B. The principle of throughout Books I—iv. The City of II—IV is a AraTa v<ns) Benn's satisfactory in point of sense, but naWiui forms a better balance to ?rXeiu re, and article on ' The Idea of Nature in Plato' is more suited to KO\6V just below. With in Archiv f. Gesch. d. Phil. IX pp. 24 paov immediately following, the corrup—49 and Pohlmann I.e. pp. n o ff. tion would be easy. On the other hand 37O B 10 orav—els |xCav. This the collocation KaWiai Kai pq.ov is unprinciple—the cardinal principle of the pleasing, and it is probably safer to adRepublic, reiterated also with great emhere to the MSS. phasis in Laws 846 D—847 K—is deduced by Plato from
96

TTAATQNOI

[370 D

TW? 8' 6 vdvT7] Trdvv ye fieya n eirj, el avrolf /3OVKOXOV<; re Kal •7roifiiva<; TOVS re aXXovs vo/j,ea<; irpoadelfLev, ' 'iva o'i re yewpyol E eVt TO dpovv e-)(piev ^ot)?, o'i re OIKOSO/AOI 7rpo? w dywyd<; perk rdov yeapywv %pf)cr6ai vTro^vyboif, v(f)dvTai Be Kal O~KVTOT6[IOI hepfiaaiv Te Kal eptot?. Oi)Se 76, 77 8' 6'?, o~/j.iKpri 7roXt? av ett\ 30 eypvaa irdvra ravra. 'AXXo fir/v, fjv b" eyw, KaroiKiaai ye amrjv Trjv iroKuv ei? TOIOVTOV TOTTOV, OV eTreicrayayyIfioov /AT) herjaerai, 'ABvvarov ydp. JlpoaSerjcrei apa ert Kal a^eBov TI dBvvarov. aKXcov, oi el; aXkrjs 7ro'Xeco? avTrj KOfJbtovcnv wv Belrai. Aer/aei. Kal firjv Kevos av ITJ 6 BiaKovo<;, firjBev aycov wv eKelvoi, Beovrai, 35 Trap' wv av KOfii^covrat wv av avTol<; j^peta, «efo? atreitriv. rj ydp; 371 AoKel fioi. Aet Br) rd O'IKOO fir) fiovov eavrol's irotelv iKavd, dWa, Kal ola Kal '6o~a e'/cetVot? wv av Bewvrai. Ael ydp. YWeiovcov Br) yecopywv Te Kal TWV aWcov Brjfiiovpywv Bel r/fuv rfj TroXei. 5 UXeiovcov ydp. Kal Br) Kal TWV aXKwv BiaKovwv -rrov TWV re elcra^ovTwv Kal i^a^ovrwv eKacrra. OVTOI Be elaiv efiiropot, • r) ydp; N a t . K a l ifj.Tr6pwv Br) Ber^aofjueda. Yldvv ye. Kal iav fiev ye Kara OdXarrav r) ifiTropia yiyvrjTai, av)(y<Jov I Kal aXKcov irpoaBer]- B aerai TCOI" eTno~T7]fi6vwv rr)<; Trepl rrjv 6dXarrav ipyao~la<;. "^VJQIWV 10 fievroi. 34.

Kevbs A 2 I I : e/ceteos A 1 .

37O E 27 Iirl TO dpovv. See on 372 B. ^ ^ 30 avT^v TX[V iroXiv: ipsam urbem: the city as opposed to the inhabitants (TinToves, xaX/ojs etc.). Cf. 360 D n. It is not necessary to adopt Hermann's conjecture aS for air-qv, or (with Hartman) to eject rip irb\iv.^ ^ 32 o"x«86v TI dSiivaTov. Plato nevertheless endeavours tosecure this advantage in the Laws: see 704 A—705 B. Cf. Arist. Pol. H 5. i326 b 26 ff. 34 wv «K«tvoi Se'ovrai. All exchange with foreign cities is to be in kind: money is used only for transactions within the city: see infra 371: c ff. Here again Plato is constructing his city Kara cf>\jinv: cf. Arist. Pol. A 9. I257 a 28 7) fiivoiv roiairri fierapX-nriKri oSre wapa (pvaiv oiire xt»lKTJs iffTiv eUos oviiv.

ty q: ett) A I l S .

35 &v av avTOis \pe£a. aurois is of course emphatic (ipsis). For the rare omission of rj cf. Ill 416 D and Schanz Nov. Comm. PI. p. 33 with Cope's Rhttoric of Aristotle Vol. II p. 328. 3 7 1 A 3 iiiv av Se'ujvTcu. &v is masculine in spite of C3J> iKelvoi Siovrai just above. The reading of q {KMOIS a%ov, at ixeraSihaovinv wv av Sioivrai is a free correction (after 371 B) intended to make uv neuter. 3 7 1 B 9 TTJS—Ip-yao-Cas is not the work of a seaman (as Jowett seems to suppose), but a special department of efi.wopla, viz. vavKkqpla: see Arist. Pol. A r i . 1258b 21 ff. The VOUKXTJPOS owned a ship and conveyed passengers and cargo for payment (cf. Gorg. 511 D, E ) : h e i s frequently mentioned along with the lp.iropoi, e.g. Pol. 290 A 4/iiripovs Kal

37i E]

nOAITEIAC B

XII.

97

Tt Be Brj; ev avrfj TTJ TroXet 7rdo<; dWr/Xoi? fieTaBdxrovo-tv

a>v av '4tca<noi epyd^avrat,;

(fiv Br/ eveica Kal Kouvaviav TroiTjadfievoi

TTOXLV a>KL
Bf) rj/juv /cat vofiio-fia %vfi/3o\ov rrj<; aXXayfj't

C aerat, £K TOVTOV. Trjv ayopav UVTOV

wvovfievoi. eveica yevr\-

*Aj> o?>v KOfjiiaa^ 6 yeapyb1; ' et? 15

Tldvv pev ovv.

Tt civ iroiel, r) TK a'XXo? TCOV BrjfiLOVpywv, fir} et? rbv

-^povov

r]icrj Tot? Beo/j,evot,<; rd

apyqcret, rrj<; avTov •f) B' 09, d\\d

S^fnovpyiai;

trap

avrov

d~k\d%a(r8a,i,

Ka0rf/M€vo<; ev dyopa;

elcrlv o'l TOVTO opcovre*; eavrovs

OvBa/Mw^,

iirl Trjv Biaicoviav

TaTTovaiv ravrTjv, ev fiev r a t ? bpdws olKovfj,evai$ iroXecri a")(eB6v TL 20 01 da-OevecrTaroi TO, ato/xaTa iced d-^pelol n D ai/Tov

yap

Bel fievovTWi avTovs

aXKo epyov

irepl TT]V dyopav

rd

Trpdrreiv. f/,ev ' dvr"

dpyvplov

dWd^aadai

-rot? Tt Beo/J,ivoi<; diroBoadai,, Tot? Be dvr\

dpyvpiov

BiaWdrreiv,

oaoi TI Beovrai TrpLaadat.

eya>, r\ -^pela /cairrfXcov rjfjuv yeveaiv

ifju-woiel rfj

iroKet.

KairrfKovi KaXovfiev Tov
ah

AUT?7 dpa, r/v S' rj ov 25

BiaicovovvTas

TOI"? Be •jfX.dvrjra'i eirl rds 7rd\et? e/x7ropoi/?;

" E r t Br) rive1;,
E 0? av rd fiev rrjs Biavoias ' pr/ vrdvv d^ioKoivcovrjToi wenv, TTJV Be TOV crcbfiaTO<; lo-%vv iKavr)v eVt TOVS TTOVOVS eywauv TTJP T ^ 9 la"xyo
rrjv

rifjbrjv Tavrrjv

i, a><; iycpfiai,, f/,ia9(0To£' r\ ydp;

puadbv

oiBrj TrcoXovvres 30 KaXovvres,

Tldvv fj,ev ovv. TTXr/pcofia

vavK\$povs Kal KOJTJJXOUS, Lams 831 E, confined by Plato to those i& 5ia09eipoXen. Vect. 3. 4, 5. 3. pivuv O6K &V yiyvoiTO /xeydXr) \i/ir) rg 12 uv Si| ?veKa. CSK can hardly (as 7r6Xei (919 c). J. and C. suppose) refer to iieTa5i!> aXXayr/, axebbv airrjs riiutrv sake of which things we established the txiposftv, KaivqXiKri irptxrayopeierai; 'Sal. principle of community and founded a Td 5^ ye i% AWTJS els S.WTJI' TrtiKiv SiaXKarcity.' Cf. 369C Koivuvotis—/xeraBldoicn 8ij rb^vov uivy Kal irpaau ijj.vopi.Kii; Ti a\\os a\Xy KT\. d oti; 14 vd|juo-(j.a—?V€KO. Cf. Laws 742 A 3 7 1 E 29 a£i0K0ivuvT|T0i: worthy vbiuaina. 8' Jce/ca dXXa7^s T ^ S KaB' of being admitted into the Koivwvla of ijliipav. See also 370 E n. Plato re- our city. This explanation (Schneider's) gards coined money as a necessary evil— is better than ' worthy of one's society' the offspring, not of (j>v
98

TTAATQNOI

Brj 7roX.ew? elaiv, to? eoitce, Kal fiiaOcoroL Aoicei fioi. *Ap' ovv, to 'ABeifMavTe, rjBrj rf/uv rfv^tat, r) vroXt?, w a r ' elvai reXea; "laws. 35 Tiov ovv av rrore iv aiirfj e'ir] r) re BiKaioavvq ical fj dBiicia; ical TLVI (ifia er), | OVK evvow, 372 a> SwK/aare?, el fir) irov iv aiiTwv TOVTOOV ^peia rivl rfj 7rpo? a\A.7jXou?. ' A \ \ ' l'o", /caXw? \eyew Kal cnceTniov ye /cat OVK d-woKvqTeov. 5

irpatTov, ovv aKeyfrfo/ieda, TIVCL Tpotrov hianr)ieo-fi.evoi Te Kal ' inroBeBepevoi lKavS><;' dpetyovTat Be eic 34.

2

1

T) A n : om. A .

mihl and Hicks ad loc. If barbarians may be enslaved, it is because they are (fevaei 5ov\oi: cf. V 469 B ff., with 470 C and Arist. Pol. A 2. I252 b 9 ravri tpiiaa fiapfiapov Kal Sov\ov. 3 7 2 A 1 iv avriav—aXXijXovs. The reply is to the first question, not to the second : see on V 465 E. In so far as diKauMrivi) can be said to exist in so elementary a state, Plato would have identified it with the performance by each class (farmers, artisans, etc.) of their own work and no more. This is the Jirsi view of biKaioffvvq in the Republic: for the second see IV 432 ff., 441 D ff., and for the third or metaphysical VI 504 E n. 7 viroSi]|j.aTa. I have placed the mark of interrogation after viroS-qiiara, as it is only the present participles which belong to BiaiTfoovTai. 'And when they have built themselves houses' marks a fresh start, no longer interrogative, for which reason I have also departed from the usual punctuation after Uavus (in B) and 7r6Xe/ioc (in c). 3 7 2 B 9 0pa|>ovTai KTX. The picture which Plato proceeds to draw represents the working of well-regulated iirtSvfila or appetite—the psychological groundwork of the third or lowest order in Plato's city. TO. piv is the wheaten meal (aKevpa), ra Si the barley-meal (a\0iTa). Only the wheaten meal was (as a rule) baked (viaauv or dirrav) into loaves (dproi): the barley-meal was " kneaded into a simple dough (^dircrciv,

whence /xofa), dried in a mould, and afterwards moistened with water and eaten" (Bliimner, Gr. Privatalt. p. 218). lui^ai made of barley meal was the staple food of the common Greek : the wheaten loaf was a luxury. The double chiasmus a\tro, fid^avres, ^idfas )( dXevpa, vi^acTes, aprovs is noticeable: cf. Crito 47 c It will be observed that the inhabitants of this ' First City' subsist upon a vegetable diet. Cattle are used for ploughing and carrying, and supply wool and skins to make clothing and shoes (370 D, E), but animal food is unknown. It is improbable that Plato deliberately borrowed this trait from the current legends about the golden age (cf. Pol. 171 D ff.): for he allows the slaughter of cattle for skins, whereas in the golden age animal life was held sacred (see Empedocles ap. Arist. Rhet. 1 J 3 - I 373 b ' 4 ff- a n ( i Robertson Smith Religion of the Semites pp. 282 ff.). But he no doubt regarded vegetarianism as characteristic of the primitive innocence of a pastoral community (Laws 782 A—D). In Plato's days, as now, the Greek peasant was almost a vegetarian. To argue from this and kindred passages (esp. Tim. 77 A—c and 80 E) as Teichmiiller does (Lit. Fehd. 11 pp. 187—202), that Plato was himself a vegetarian, is somewhat hazardous. Whether Plato wished his farmers to be vegetarians or not, he permits the soldiers to eat flesh: cf. i n 404 B ff.

372 c]

nOAITEIAC B

TWV KpiOwv aXfyira fikv

irtyavres,

xaXa/xov iiri

rd

riva

cnceva^ofievoL, etc 8e r&v irvpwv Se fidgavTe?

irapa/3aXX6fj,epoi

(TTiftdSav

99

earpw/juevav

fid^ai

yevvaias

r) ipvXXa

aXevpa-

Kal dprov;

TO IO errl

icaBapa, /

fxiXaKi re Kal fivppLvaK,

yf

avTOi, re Kal rd 7ratSta, iirnrivovre<; rod olvov, io-reavw/j.evoi Kal v/xvovvTes

Toil?

deovt;, r)Beco<;

%vv6vre<; aXXr/Xois,

C oxxruav ' TTOiovfievoi TOVS 7ratSa?, evXaftovftevot XIII. l

on e-tyrjaovTai. avK(ov

rfjv 15

K a i 6 TXavKcov VTroXa/3a)v,"Avev o^rov, e(fcr), &><;. e'o^«:a?) avopat

Kal rvpov

ov% virep

rreviav rj TroXe/J-ov.

e/j,€vovs. A.Xr)dfj,

Kal oyfrov e^ovcrtv.

Kal ySoX/Sou? Kal \d-)(ava Kal

Tpay^/x,ard

Kal ipefBivdwv

r)v 8'

eyd),

a \ a ? re 8fjXov on ola

S?) eV dypols

TTOV irapadrjcrofjbev avTols

Kal Kvd/j.a>v, Kal fivpra

\iyeis.

KOC i\,da<; eifrrjfiaTa 20 TWV re

Kal <$>rj'yov<; cnro-

10 TO. (ifcv w«<|/avT£S KT\. The asynunnecessary. deton (as usual) is ampliative. The 3 7 2 c 16 TJ iroXejiov. The origin punctuation in the text avoids the diffiof war is over-population (373 D). culty of the two verbs dptyovrai and 17 avEv oifrov KT\. 6\//OV is meant by e?jwxh being Glauco cannot tolerate a vegetarian diet: collective as in Arist. Hist. An. IX 36. cf. 372 D. 620* 35; and n r a is contemptuous (cf. 11 18 IO-TUOIM'VOVS : sarcastic, with refer363 D n.). ence to fiuxf/iTovTai.: ' you call it feasting 12 irapa|3aXX6|j.£voi is also contempwhen they have nothing but dry bread ! ' tuous for the TrapaTide/j.a>oi of civilised (J. and C.). society : it suggests throwing food before 19 a\as—e\|njo~ovTCU. * Of course animals (cf. 372 D). they will make salt and olives and cheese 13 v of the English translators would make (pijo~l rbv ftoXfioVf el fiovXei, CKdirei | 6Va a sombre and lugubrious couch. 5airavT)o-as evSoKt/iel, rvpbv /*At | aijaa.14 4iriirivovT«s. iiri means 'after': [iov £\aLov KpbfM^vov 6%os crLXtpiov' | avrbs cf. Xen. Cyr. VI 2 28 fiera de TOI> atrov 8' £' avTov 'trrlv irovripbs Kal nKp6s. d olvov eirnrlvoiixev. In Greek banquets 22 4>HYOIJS: 'acorns,'not'beech-nuts' there was little or no drinking during dinner. The conjecture viroirlvovTes (D. and V.): see Blaydes on Ar. Peace (Stephanus-Hase Thes. s. v. eTrnrfrw) is "377—2

TTAATQN02

IOO I 7T/3O? TO TTVp,

/AETjOta)? VTTOTrlvOVTe's'

TOV @lov iv elptjvy fiera

vyielas,

[372 c KO.I OVTCO 6ldryOVT€<; D

r<5? et«ro?, yi)paioi

25 aKXov TOIOVTOV /3iov TOIS eKyovoLS irapahwaovaiv. S

rekevTeovres icat, 6?, Et Be

TTOKIV, w %KpaT€V> /caTeovceva^e?, T I av avTas i, erj' eVt Te KXIVWV KaTaiceiadai,

ctXko rj

olfxcu, TODS fieWovTa*;

fir) Ta\anrcopela6ai, /cal cnrb Tpaire^mv ' henrvelv, ical 6'1/ra airep E 30 /cat oi vvv eyovcn icai TpwyrjfiaTa. Elev, rjv 8' 67a), fiavffaveo' oi

3 7 2 D 23 viroir£vovT«s. Wine was sipped during dessert, biro- in iiroirivovres emphasizes the moderation already expressed in /ifrpius: cf. Lys. 223 B i)iroireiro3KbT€s iv rois 'Ep^ucuot?. Dr Jackson connects irpbs TO irvp with i;7roTTtVopres, comparing IV 420 E, Ar. Ach. 751 al. This may be right, but the ordinary view seems to me somewhat more natural. 3 7 2 D—373 c Glaucoprotests against the swinish character of such a life: more comfort, he thinks, should be allowed. While expressing his opinion that the healthy State is that which he has already described, Socrates is willing to describe the ' inflamed'' {(pieyiiaivovaa) City, in case Justice and Injustice should be discovered in it (372 D—372 E). The Second Sketch of a City now begins (372 E ff.). Some will not be satisfied with the provisions of our first city, but will demand a variety of physical comforts and delicacies, and artistic delights. A crowd of hunters and imitative artists of different kinds will accordingly spring up, and the race of middlemen will be largely increased. As a flesh diet will come into fashion, swineherds will be in demand, and cattle will multiply. The new style of living will bring doctors to the front. 3 7 2 D ff. The provisions of the Tpdrr; TT6\LS are insufficient for the satisfaction of human needs: for there is 0v/j.6s as well as tiriBviiia. in the soul of man. Hence we must advance a stage further. Plato's method is as follows. He begins by enumerating many of the features of ordinary Greek life, as he found it, without distinguishing the good from the bad. The resulting picture he calls a rpvipatra or (pXty/ialpovtra w6\is. The next step

Tpv<pav laixev irtikiv) b y excluding some

of the features, and correcting and regulating others, both by prescriptive enactments and still more by the influence of education. It is this Keita.8apii.ivri 7r<JXis which forms what we may call Plato's Sevripa 7r6Xi$ (n 372 E—iv): his third and crowning effort, the City of the Rulers, is contained in Books v—VII. Cf. VIII 543 E n. and Hirzel der Dialog I pp. 235 ff. 3 7 2 D 26 vdv. The city of Pigs is supposed by Zeller4 11 1 pp. 325, 893, and Diimmler Antisthenica pp. 5 ff., Proleg. zur PI. Staat p. 61, to be a contemptuous allusion to Antisthenes' ideal commonwealth (on which see Susemihl in Fl. Jahrb. 1887 pp. 207—•214). This conjecture requires us to interpret Plato's first sketch of a State as wholly ironical and intended ' to warn us against the false ideal of a Nature-City' (Zeller 1. c). I agree with Henkel (Stud, zur Gesch. d. Gr. Lehre vom Staat pp. 8 f.) in thinking that there is no solid ground for Zeller's theory.

The TT/JWTJ; TT6\IS is not

of course Plato's ideal republic, and his description of it is plentifully bestrewn with irony, but it is nevertheless the foundation on which his city is built, and, in point of fact, although some of its features are implicitly corrected or superseded in the sequel,it still remains on thewhole,and as far as it goes, a not unpleasing picture of the life of the lowest stratum in Plato's city, and it is nowhere expressly cancelled or abolished. See also on 369 B and 372 E. The eixepfy fti°s (Pol. 266 C) of the Tpibrri 7r6\is is fitly compared to that of pigs, the eixepicrraToi' 7^05 T&II OVTWV (ib.); and it is

appropriate that Glauco, who is nothing if not dvpoeid-ris (fntrod. § 2), should thus express his contempt for a life which hardly is to purge this rpv
373

TTOAITEIAC B

TTOXLV, &5? eoiKe, CTKOTTOV[lev povov a)(rav iroXiv. Toiavrrjv

rdj£

t<xo>? ovv

IOI

O7r&>? ytyverai,

aXXd

ical

ovBe tea/can; e'^et' aKoirovvTes

av KaTiBoifj,ev rrjv re BiKaioavvr\v

yap

rpvKai

ical aBiKiav oirrj

7TOT6 Tat? iroXecrcv ifj,cf>vovT(u. t) (lev ovv aXyjdivr; TTOTU? Boicel fioi eivai

rjV BieXrjXvOafiev,

wcrirep byiijs

TIS' el B' av ftovXecrde, Kai 35

<j>Xeyfj,aivovaav iroXiv Oeayprja-afieV ovBev aTroKcoXvet.

ravra

yap

373 S97 Ticriv, to? Bo/cel, \ OVK i^apKecrei,, ovBe avrr] r) BiaiTa, aXXd icXZvai re irpoakaovTai fivpa

ical rpdire^at

ical Ov/MapaTa

iravToBaird.

ical rd'XXa crKevrj, /cat 6-^ra Br) ical

ical e r a t p a t

ical irefifiaTa,

ical Bf) ical a TO irpStrov 36.

6epiiiAeii A 2 I I :

fish, flesh, fowl: see on 372c. The words a7T€p—^xov(^L a r e to be taken with Tpay/jfiara as well as with 6\f/a. Glauco is thinking of delicacies like the preserved sorb-apples (6a rerapLX^v/xeva) alluded to in Symp. 190 D. See Bliimner Gr. Privatalt. p. 122 n. 2. 31 Tpv(|>w
eXeyofiev 8'eupr/oofnev

eicacrTa rovrcov OVKSTI

rdvaytcaia

A1.

and means not 'for' but 'well.' TUTIV contains a sly allusion to Glauco: cf. V 465 E, VI 504 c. 3 7 3 A 2 Kai oi/a. 8ij. For Srj see 367 Cn. 3 CTatpai. G. W. Nitzsch (Rhein. Mus. 1857, pp. 471 f.), Richter (Fl. Jahrb. 1867, p. 141), Madvig, and Stallbaum take offence at the juxtaposition of eraipai and TriftfiaTa and suggest respectively idijpat (apparently an error for aB&pai, cf. Ar. Plut. 673), ipaia ( = ?fj.ara in Schol. on 445 c), eexapirai 'panes delicati,' and Irepa (with the following xai deleted),—conjectures which are altocity. T h e epithets Tpv<j>Qaav, \eyfialgether needless and refute one another. vovcav are not however ironical (as The text is successfully defended by Hug Dummler seems to hold Proleg. p. 62): (Hermes 1876, p. 254), who cites an exsee i n 399 E. act parallel in Ar. Ach. 1090—1092 35 elS'atl—d.TV0K0>\va. Ihaveadopted Richards' suggestion, and printed a com- KXivai, rpd7refat, 7rpoa"/ce0dXata, crpcvi/Aara, I trre^afot, fivpof, rpayrjfji.ad', at irbpvai ma after /3oi>\e el ix )) apa drj (MSS Sei)—Kai rj/j.ets— awaWa'yQfiey ('unless we too are to get pei- sem. hib. 1875—6 Berol.) quotes also Catullus' "cenabis bene—si tecum attuquit'), and Postgate in Transactions of the leris bonam atque magnam [ cenam non Camb. Philol. Soc. Ill Pt. I pp. 50—55. sine Candida puella | et vino et sale et But Richards' proposal is a better one. omnibus cachinnis" (13. 1 ff.). 36 TOOTO—Twrtv. ydp is introductory

[373

TTAATQNOI

102

S Oereov, oi'tfta? re Kal 1/j.dria Kal vtroBrjfiara, d\\a rr\v re Kivqreov Kal rrjv rroiKiKlav Kal ^pvcrov Kal e\irpia>v, Kovpewv, Kal av O^OTTOL&V re Kal payelpuiv; en Be Kal crvj3
Kal rty ToiKiXlav I I : om. A.

7.

oS Tty XI: airriv A.

jf £ Kal rb 1repl 6 Kal Ti\v iroiKiXiav. vomCKla means ra 7refa $ r) p ei n or a. In Euthyd. 290 variety of colour as e.g. in embroidery: cf. 378 C, III 401 A, Euthyfh. 6 c. On B—D, Soph. 219Eff., and Laws (I.e.), the omission in A see Introd. § 5. Plato makes dripevTiK-fi include ' fishing for Xpvcrov Kai c\e(J>avTa: with refermen' e.g. in war, or by Sophists etc. This ence to chryselephantine statuary. Note wider meaning clearly rests upon a Plathat (according to Plato) the demand tonic—or rather Socratic (see Xen. Mem. for decorative arts does not arise till II 6. 29, quoted by J. and C-)—metaphor, the physical necessities of man are and is not intended here. Cf. Benseler in satisfied. Cf. Nettleship Lectures and Fl. Jahrb. 1881, pp. 236 ff. Aristotle Rtmains, II p. 73. on the other hand regards hunting as 3 7 3 B 7 (Jietjova TeavTTJv. Ti\s>a.va.Kb- characteristic of the most primitive society Xoutfoi/ (HoeferuV/torA PI. p. 14): for other (Pol. A 8. 1256s 35 ff-), and so too Plato instances in the Republic see V 463 D, himself in Laws 679 A. VII 522 B, IX 575 A. In this passage 12 pa<|/u8o£—ep-yoXapoi are the poet's Richter would change re ad TT\V into servants. In Athens and elsewhere they TQia^TTjVy comparing 372 E ; but the text formed regular guilds or oiva&oi TWV irepl is sound, and TOiaiTijv would be quite TOV &i6vu
fitv

yap

v\ TWV ivtiSpwv,

TOWTJ

5^ y\

nOAITEIAC B

373

oer/crei Se Kal TWV aXkwv D eSerai.

77 yap;

iaofieda

/3o<Ticr)/i,dTeov irafJ-TroKXoyv, e'l Tt
lid)? yap

oii; ' OVKOVV

iro~Xv fiaXXov ovrm Siairaifievoi

XIV.

Kat

rj %ft>pa TTOV rj Tore

(TfAiicpa Zrj ifj i/cavf)<; earaf T?j5 TWV TT\7)O-[OV xoopas e^eiv

vefieiv

eicelvoi acjxHcriv avrovs IIoXefirjaofiev e(prt.

a v yeveaiv

eirl xprj/j,dTa)v KTr\cnv HoXXrj

6 TroXe/xo<; ipyd^erat, rjipfj/cafiev,

'Xiyo/j.ev A 2 I I :

mg. A 2 : om. A1.

licavrjp

3 7 3 D 20 x P c ' a l s ' Cobet's xp e '? is not, I think, necessary. The plural (for which cf. 369 D al.) refers to the different occasions when we may require the help of doctors. 3 7 3 D—376 c In consequence of the increase of population we shall require more land. We must accordingly appropriate some of our neighbours' territory, just as under similar conditions they will lay hands upon ours. Herein we have the genesis of War. The duties of War— according to our principle of the subdivision of labour—will involve tis in a standing army of professional soldiers or 1 Guardians? Now as War demands not only concentration and application, but also a certain natural aptitude, our Guardians must be qualified by Nature for their duties: that is to say, like generous dogs, they must be quick to perceive, swift to pursue, and strong in actual fight. They should also be brave and spirited, but gentle to their fellow-citizens and one another. The union of gentleness with spirit in tke same nature is rare, but not unknown among »/««, any more than it is among dogs. Our Guardians must in fact be 'philosophic' (0iX6iro0oi), like the dog, who is a true philosopher when he defines friend and foe respectively by knowledge and by ignorance, hating the unknown, and welcoming the known. In

firjr

Ovrcot,

e'i TL icaicov iMrjT

rai<; TroXeaiv Kal ISi'a ical

yiyvqtai.

A1.

w

r) 7TW9 earai;

dXXct TOOOVTOV fiovov, o n iroXefiov 30

i% wv fiaXiara orav

eav Kal 25

aireipov,

avdyiCT), er),

TO fiera TOVTO, a> YXavxcov;

TOTS

OUT&J*?, e<j)r]. OVKOVV

Kal eKeivoK av TJJ? r/fierepas,

' b'pov;

$r)fioo~La KUKO. yvyverai,

TloKv ye.

[icavr] Tpeeiv Toils

i) 7T&3? Xeyofiev;

avra

ev %/aetat? 20

rj &>? TO irpbtepov;

K a i fj.r]Sev ye irm \eya)fj£v, tfv 8' iyw,

el dyaffbv

23.

/cal larpwv

rj/juv aTroT/irjTeov, el fieWojjuev

re ical apovv,

E TOV TWV avayicalwv

103

^\dvv

31, 32.

fiev ovv.

" E r t h-q,

Kal idiq. Kal Sri/wa-la II et in

brief, we shall require a guardian to be naturally philosophic, spirited, swift, and strong. 3 7 3 D 23 \€*yop.ev. \4yu/j.ev may be right, but the first hand of A was apt to err in these subjunctive forms {Introd. § 5), and the Indicative is somewhat more natural here: cf. (with Schneider) 377 E d\\
31

<j>1J
e£ c5v—"vC'yvTiTat defines

7TWS

klJTaU

ytveaiv.

War comes ii- &v i.e. £K TO6TOIV &V KT\.

(<SP for £% uv, according to the usual Greek idiom, cf. Euthyph. 10 c, and III 402 A £v aitaaw ofs ian al.), from that which involves both cities and individuals in calamities, viz. from the desire of money. Cf. 373 B «. and (for the sentimen

TTAATQNOI

IO4

[373

w iXe, fiei^ovot TJJ? 7roA.€(»9 Set ovn , dXX' oXq>
inrep TT}? ovcrta? a-irao-tys Kal virep wv vvv Srj eXeyofiev

Bia/jLayeiTcu OVK,

rots

eiruovcnv.

T t 8e; tf 8' 6V

ei crv ye, ?)v 8' eyci, Kal rjfiel<; airavres

5 fjv'iKa iirXdrTOfiev aSvvaTov e7], Soxei

elvai;

ov-% iicavoi;

TTJV TTOXLV• (bfioXoyovfAev 84 irov, el

eva iroXXa<; KaX&<; ipya^e
avrol

o)fioXoyr/crafj,ev Terras.

'AXrjOrj

r\v S' 6701 • 17 irep\ rbv iroXefiov ' dymvia

Kal

fidXa,

tcrjheaOai r\ TroXefiucrjs;

ec^r].

T

H ovv

OvBafAws.

10 BieKtoXvofiev firfre yewpybv

Tt ovcim/eij? Set

Xeyew,

ov Te^viKr/ B paXXov

'AAX' apa rbv fiev cr/cuTOTOfiov

iirij^eipelv

elvai, apa fir/re vdvTr)v /juijre

oiKoB6fj,ov, dXXd (TKVTOTO/JLOV, iva &rj rj/uv TO TJ79 aievTiicrj'i epyov yiyvoiro,

Kal rwv aXXwv evl e«ao"Tco axrauTa)? ev direSiBofiev, 11.

dXXot (JKVTOT6IIOI> I I : o m . A .

making war a profession, and citizens Laws 870 A ff. ^ TUP xf>rllJ-&TWV TV <*TTXTJCTTOU xai a-jreipov tcr-ftaeuis Zpwas fxvplovs synonymous with soldiers, Plato is laconevriKTOVffa dtivapiis SIOL
sort

(iLTi&iv yi

irw — epya^erm).

Further, if Civ referred to war, the sentiment would in itself be a platitude and almost deserve to be expunged from the text, as it is by Herwerden. On the other hand f£ u>v—ytyvrp-ai is on Schleiermacher's view quite consistent with fnjSfr y4 wo)— epydfrerai, for although war

arises from that which harms a State, in itself it may (and does) actually do good. Good in other words may come out of evil; which is exactly the principle on which Plato evolves his ideal city out of

(Arckid. 81) applies to Sparta might in point of fact be used of Plato's State: rav

'EWTJVCOV 5iev7]v6xa.p>ev oil rt^ /xeytdei rrjs TrAXews, otiSt rifi ir\i)9ei TU>V &vOp /caXws 5IOIKOVI*£V($ KOX ireiBapxeiv iBeXovri TOIS apxov
and Soph. 246 E. The analogy of these cases shews that aSivarov here is not neuter but masculine, agreeing with Iva. The reference is to 370 B. 3 7 4 B 9 &XX" olpa. As SiacuXioiAtw is certainly interrogative, Ast conjectured apa for a/>a, but apa (nimirum) is regularly present in a fortiori arguments of this kind, either in the hi clause (Ap. 34 c, 37 c, D, Crito 46 D) or in both (Crito 50 E, Prot. 325 B, cj. In place of the second

apa is here written dij (TO. Si Si] ircpl TOV •jr&Ke/iov KTX.). F o r the combination dXX' the Tpv tcaicd) is equivalent (as J. a n d C. remark) f3o6\e /ieif611 aXXd
as the presence of the clause Iva.—ylyvoiTO

33 8X<j). H e r w e r d e n ' s conjecture p.eis in favour of the genuineness of these YdXijj seems to shew that he connected words : and the construction itself, which cr/MKpal with arpaTOTreiifi, but the meaning requires iKe\euop.€v or the like to be

is ' not by a small amount, but by a whole army.' For the datives cf. ix 579 en. 3 7 4 A 3 aurol o^x tK
supplied out of SiacuiMonev (see Heindorf on Gorg. 457 C and Kiihner Gr. Gr. 11 p. 1072), is too idiomatic to have been readily invented by a scribe.

375 A ]

nOAITEIAC B

105

cal e 0 ' a> e/j.eXXe T&V aXXcov f/,evo<;; ical daTriBa fiev Xaftcbv ' rj TL aXXo T&V 20 iroXe/jLiKoov o-rrXav re ical opydveov avdijfiepbv oTrXiriicrjs r/ TIVO$ aXXr)dev b, ovB' earai y^pijcri/iov TC3 firjTe Trjv eiriarrifiijv e/cd
C-S ft

\

«

T

V J-

77 o o?, ra opyava r/v agia. E X V . OVKOVV, r\v 8' iya>, oaa> fieyiarov TO TWV (frvXdicwv ' epyov, Toaovrai CTT^OXTJ? re TCOV aXX(ov TrXeLaTqs av e'lrj ical av Te^vr)<; TS ical eirifieXeCas fieyurTT]1; Beofievov. Ol/j.ai eryatye, f) S' o?. ' A p ' oiiv ov ical (frvcreas eVtTTjSeia? et? aiiTo TO eTriT7]Bevfj,a; IIQ5? S' ov; 30 Brj epyov av dt), tu? eoiicev, elirep 0101 T io-fiev, eicXe!;aadao, re ical trolai <^>ucret5 eTTtTrjBeiai et? rroXewi (pvXatcrjv. 'Hfierepov fikvTOL. M a A/a, rjV B' eyoo, OVK dpa <j>avXov irpayfia rjpdfieOa375 o/i»5 Se OVK diroBeCXiaTeov, oaov 7' av Bwaf^K irapelicr]. | Ov yap 17.

(TKVTOTOIXWV I I : aKvrorbiunv A.

13 &)>' u : with ax°^v &yw (Schneider): cf. Ap. 36 D. The phraseology here recalls 370 B and c. 3 7 4 c 16 rj OIJTW paSiov: singular in spite of the plural rot irepi. Cf. (with Schneider) Hipp. Maior 299 A, Laws 708 D. 3 7 4 D 21 re Kal opYavwv is ejected by Herwerden, who is also inclined to denounce ra oyyara below. But it is just these words which "point the analogy: the weapons of the warrior are his tools." (J. and C.) On similarly inadequate grounds TQV viav has been condemned in Euthyph. 3 A TOVS TOT viuv ras fiX&iXTas diacpdelpoi/ras: see my note ad loc. TWOS aWrjs /J.&XVS below refers for example to ij/ikoi or •wtkraiTTai; the a—6irXiTiK?jr). The necessity

of special knowledge and training for success in war is insisted on by the historical Socrates in Xen. Mem. i n 1. 27 <jn)XdKv\aices in the technical sense which it bears throughout the Republic. It is important to remember that the name includes not only the soldiers, but also—after they have been introduced— the rulers ; when it becomes necessary to distinguish between the two classes, the former are called eirlicovpoi (first named in III 414 B), the latter tfivXafces iravreXels (ill 414 B), reXeoi 0tf\a/ces (IV 428 D) or the like, or more commonly &pxnvTti (first alluded t o in III 389 B, b u t not expressly separated off until 412 B ff., and finally and fully described only in Books vi and v n ) . 3 7 4 E 34 00-ov Y' oiv Sivajus irap«IKT). The phrase is not found elsewhere

IIAATQNOI

io6

[375 A

ovv, eepeiv vv\a/cr]v veavlffKOV evyevovs;

To iroiov Xeyeis;

Olov oljvv r e

irou Set avTolv etcdrepov eivat 7rpo? ato~dr\o~iv tcai e\apov "irpos TO 5 alaOavofievov yeo-Qai.

BuoicaOelv, Kal la^vpov

Aet yap

ovv, e(fir], irdvTwv

ye, elirep ev /xa^etTat.

Iltu? B' ov;

o firj dvfioeiBrj'i eire imro<s ehe

av,

iav

Bey ekovra

TOVTOIV.

Bia/xd-

K a t prjv

dvBpelov

'A.vBpelo<; Be eivai dpa

ede\rjaev

KVtov rj d\\o

OTIOVP %S>ov; r) ' OVK B

ivvevoTjKa';, « ? afia'Xpv re /ecu dvlict)Tov 6vfi6<;, ov io irdaa

Trpo? irdvra

ao/36<; re

ian

ical O^TTT/TO? ;

'T

T a (iev TOivvv TOV v\atca eivai,, BijXa. K a t firjv Kal TO, Trj<; 1^1/^179, ort ye dvfioeiBr}. ovv, r\v B' eyoo, co T\avK(ov,

ovic dypioi

a\\i]\oi<;

aXXot? 7roXtTat?, 6We? TOIOVTOI T<X? vo-et<}; 15 paBlax;.

'AXXa fievToi

Kat

Nat.

TOVTO. UW<;

eo~ovTai Kal TOI? M a At'a, r\ B' 6'?, ov

Set 76 7T/30? /xei/ ' TOII? otVet'ou? irpdov<; C

14.

in Plato, although Trapelxei is found with a personal subject (6 8e6s, deol) again in Theaet. 150 D, Zazm 934 c. Herwerden would eject Bvvafus (cf. Symp. 187 E KaS' fiiroi' irapeiKci), but such a word is very unlikely to have been interpolated. 5iW/iis is simply ' our powers ' : the article is omitted as in the idiomatic KOTO Sivay.iv,

107 B and Arist. Eth. Nic. i n n . i n 6 b 33 ff. 8 6U|I.O«IST)S. The technical term OvfioetSijs is here for the first time used in the Republic. Plato probably inherited the word from Socrates (see Xen. Mem. IV 1. 3

els Suvafiiv. 375 A 2

tice he employs it as t h e adjective corresponding to Svfws (see e.g. I l l 411 A, B), as iirtdvfj.7jriK6s corresponds to i-jriOvfita.

crKvXaKOS.

A

play on

incuXaJ and 0uXa£ is intended. Analogies from the animal kingdom were freely employed by the historical Socrates: for the dog in particular cf. Xen. Mem. IV r. 3 Kal

TWV Te liririijv TOI)S eipveoT&Tovs,

Bv/ioet-

Sets re Kal atpoSpom ivras KTX.) : in prac-

The usual translation ' spirited ' probably expresses the meaning as nearly as can be done by a single word. For a full discusTOJV KvvcHv TG>V efitpvecTTaTuv,
See also Lack.

196 D—

yap 6 0u/ios irpos roils KivSivovs.

375 E]

nOAITEIAC B

107

avrows elvai, 7rpo9 Be TOVS TroXefiiov; xaXeTrovs' el Be fir), OV Trepifievovaiv dWovt cr^a? 8to\eo~ai, d\X' avrol 8rjaovTai ainb BpdaavTes. • JAXrj0rj, etyr). T i ovv, f)v o" iy(6, TroLrjaofiev; irodev afia irpdov Kal /j.eyaX66vfiov tfOos evprjo-ofnev; evavjia yap TTOV 0Vfj.oeiSel Trpaela ^vaif. Qalverai. 'AWd.fjbivToc TOVTWV oirorepov 20 av <7Tepr]Tai, (j>v\ai; dyados ov fir) yevrjTcu- ravra Be dBwdroif D eoiKev, ical OVTO Brj I !;vfif3alvec dya9ov (pv\aica dBvvarov yeveaOai. K.ivBvvevei, e(f>r). /cal iya) diroprjcra^ re ical eTrio'Keyjrdfievo1; rd e/xTrpoadev, Atxatw? 76, fjv 8' eya>, a> (f>l\e, diropov/jiev ^? yap irpovdefieOa elfcovoi; dTre\eldr)/ji,ei>. Tlct)9 Xeyeis; OVK evorjo-afjuev, 25 OTI eiaiv dpa vaeK, oias fjiiels OVK a>i]0r)fiev, e)(pv rjfiei'i TrapefiaWofjLev TO> vo~ei avrwv TO rjdos, 7rpo? fiev TOW avvijdei<; Te Kal yva}pt,/Aovv\aica. OVK eoiKev. X V I . ^Ap' ovf o~oi Boicei eVt rovBe TrpoaBelaOai 6 v\aKiKo
3 7 5 c 19 tvavTiaYCip—<|>v(ris- Plato regarded this opposition as the fundamental antithesis of human character, and thought it a statesman's foremost duty to blend the dv/j.oei5is and wpaov harmoniously together: see Pol. 306 c— 311 C, infra m 410 Bff., VI 503 c, Theaet. 144 A, B. 21 TavTO—'ioiKtv. Van Heusde(/KzV/a Phil. Plat. p. 471 n. 1) somewhat hastily declares these words to be corrupt, and supplies dfuporepa lxelv after TaO™ 5^. raura refers like TO6TWV simply to the two qualities irpaov and fj.eya\66v/j.ov: 'these'—meaning the combination of these as opposed to one of them—' are apparently unattainable': cf. VI 499 D 06 yap dSiivaro! yevivdcu, oiid' ijfieis dSvvara Xtyo/xev. 3 7 5 D 25 evoTjO-ajiev—4>ii
idoi following. Presently dpa is not ' then' (J. and C ) , but 'after all.' 28 TCO v\a.Ki: not T<£ cr/c!/\a/a, as Groen van Prinsterer conjectured (Plat. Pnsop.p. 209). rif cpi\aia of course depends on irapefHaWo^ev, and ev ij5 is for iv roirtf 8. 3 7 5 E it) airaiv TO ^9OS. With avrwv (unnecessary, but welcome, after TWV yevvaloiv KVVWV) cf. IV 428 A n. irpos (liv—ToivavrCov. In Od. XVI 4—ro the dogs of Eumaeus do not bark at Telemachus, and Odysseus remarks (8, 9) ESfiai.', rj fid\a ris TOI tXevtrerai ivdaS' eraipos | 17 Kal yvdipifios a\\os, iirel icvves ovx v\dov Kal <J>I\6VIKOV, Kal irpaii Kal SiKatov Kal (pikbaropyov -rrpbs a at- o/uATjcr?;, and Hist. An. 1x44. 629 b 10—12. 35 irpos Tij> 6v(j.06i8€i KTX. There

ro8

TTAATQNOI

[375

vaiv; n<wT]' ov jap | ivvodo. K a t TOVTO, TJV 8' iya>, 376 iv rot? tcvaiv KaToifrei, o Kal d^iov Oavfidaai TOV 6r)piov. To trolov; "On ov fiev av 'iBy ayva>Ta, ^aXeTraivei, ovBev Brj icaicov irpoireTTovOdbs' bv S" av yvoopifiov, dcnrd^erai,, /cav fj,7)Bev TrwiroTe ini 5 avrov dyaObv tre-ttovdrj. rj oinrco TOVTO edav/naaa<;; Ov irdvv, 6077, fie^pi TOVTOV Trpoaeo-^ov TOV VOVV OTI Be irov Spa Tavra, BfjXov. 'AWa jxrjv KOfiyjrov ye aiveTai TO irdOo<; avTOv T?}? ? a\.T)0ais i\6o-o(j>ov. Tlfj S>j; ? H t , r/v o" eyob, otyiv B oiSevl a\\q> (piXrjv KOI i%6pav Siaicpivei, r) TW TTJV fiev KaTa/j,a6elv, io TTJV Be dyvofj&at,: KaiToi 7T(U5 OVK av A . $T) q: Si A l l : 7c S . ' 3, 4. wpoireirovdiiis I I : Trpos A 1 : vpmeirov80s A 2 . 4. ia)Skv A 2 II: /«)5e (ut videtur) A1.

Tom ipLkovs: but the other interpretation seems to be no other example in good is more natural and relevant. There is Greek of irpoayeviaBai meaning ' to beperhaps an allusion to the Cynics: see come in addition ' : but we may compare uv v n 21 D irpoaiaovTai II 373 A, itpoatx 5 > Schol. in Arist. ed. Brandis (Berlin 1836) irpoadTruna> X 607 B, and similar instances 2 3 b 16 ff. TCT&pTT) Si (sc. ahla. rod K\IJOTI bia.KpiTt.Kbv fyov 6 with other verbs. I formerly wrote (f>iX6- 6?ivai KVVIKOVS) crotpov for (/>i>v&ro0os (' that to the element Kuuiv yvibaei Kal Ayvolq. TOV <j>l\ov Kai TOV dWdTpiov bpl^ov' &v yap yiyvtiffKei, vofj.L£et. of spirit nature should have added '—Trpoa~^ivia9a,i, i. q. accessisse, cf. 1 346 D 'CKov dvai Kal el p6ira\oi> imipt'poLTO, bv de ayvoe? ^x^P^i KaL ^ SiXeap e'wupepd/j.evos — "a philosophical temperament'). The elrj. OCTWS OVV Kal OVTOI Toils /J.ev iinTi\accusative with infinitive has however detovs Tpbs iAoov. Book v (473 B ff.) where Plato is prous &\i)8£is indicates that ov is toposing to enter on the third and final be taken in its etymological sense: cf. stage of his ideal city, viz. the raTii<mi
376 E]

nOAITEIAC B

109

/cat ayvoia opi^ofxevov TO T€ oliceZov Kal TO aWoTpcov; OvBa(ia><;, t) o 0?, 07Tft)? ov. 'A\\d /Jbevroi, eltrov iyco, TO ye i\ofiade<; icai (f>i\oao<pov TCLVTOV ; Kau iv

Tavrbv

yap, e(f>r). OVKOVV 0appovvT6<> TidwfJbev

av6poenro), el /AeXXei 7rpos TOVS OIKSIOVS Kal yvcoplfiowi '

C TTpaos r t ? eaecrdat, (pvaei. <j)i\6Tov Beiv 15 elvau; TiOdiifAev, e<j>7).
dpeyfrovTai D Tpoirov;

fiev ovv, e(f>ij. O 5 T O ? fj,ev Br) av OVTO><;

Be Br) rj/xlv OVTOI Kal TraiBevdrjaovTai

/ecu apa TI Tvpovpyov

r/filv eaTiv

avrb'

Tiva

CTKOTTOVO-O ' TT^O? 20

TO KaTiBelv, ovTrep eveica irdvTa GKoirovfiev, BLKaioavvqv Te Kal a%(,Kiav Tiva Tpoirov iv -rroXei ylyveTai, Iva jjurj iw/j,ev licavbv \6yov rj o-vxybv Bieguofiev; Kal 6 TOV T\ai>K
elvai

ei? TOUTO Tai/TTjv

Trjv aKe-^nv. M d Ata, r/v o" iya>, co (ptke 'ABei/u.avTe, oiiK apa 25 aereov, ouS' el fiaKpoTepa Tvyj(avei ovcra. Ov yap ovv. "191 ovv, &o-irep iv fjuv6a> /uLvdoXoyovvTes Te Kal o-)(pKr]V ayovTes Xoya E TraiBevrofiev ' TOII? avBpas.

'AXXd %pr\.

15- ov I I et in m g . A 2 : o m . A 1 . mg. A - : o m . A 1 .

3 7 6 c 15 <|>vCk6|iev. See cr. n. The omission in the text of A may be accidental (see Introd. § 5), but the sentence is certainly a difficult one. If the MSS are right, the meaning must be " For we do not want to be tedious,"— but axrxybs is rather 'lengthy'—" and we do not want to leave unsaid what is required for completeness" (J. and C , comparing for avyybs Theaet. 185 E, Phil. 23 B al.). The conjectures of Teuffel {Rhein. Mus. 1850 p. 469) and Herwerden (Mnem. N. S. xi p. 339)— 'iva 77 (so q] itS/iev av%vbv (so v) "Kbyov JJ iKavbv (so v) 5ie£iw/iei> and Iva /XT) rj iuiiiev avxvbv \6yov rj oix luavbv Sie^lufiev— improve the antithesis, but are much too violent. It is safest to retain the MS reading until a thoroughly satisfactory emendation appears. Dr Jackson suggests 'iva IIA) i&/J,ev i/cai'oj' \6yov r) ov% ib 5%

22, 23. iva~

II et in

3 7 6 c—378 E Let us next consider how to educate our future Guardians: the enquiry may help us to discover the origin of Justice and Injustice. We may accept the traditional view that Education consists in ' Music,1 or culture of the soul, and Gymnastic, or culture of the body. ' Music' must be begun before Gymnastic. Now ' Music' includes literature (X67ot), and literature is either true or false (nvOoi). We shall educate oiir children by false literature before we teach them true; but we shall eschew all legends that inculcate views inconsistent with those which we desire our Guardians to entertain when they are men. Makers of legend or fable must be stib?nitted to a censorship, and most of our present legends rejected. Caricatures of the gods, like the stories about Cronus and Uranus, Zeus and Cronus, are not only false in themselves, but ought not, even if they were true, to be told to children, lest they breed inhumanity and filial impiety ; nor should children be persuaded by Poetry or other imitative arts to believe that the gods

fTAATQNOZ

no XVII.

TV? ovv r) iraiBeia;

r) •yaXe'irbv evpeiv /SeXTtw TTJ$ virb

30 TOV TTOXXOV "%povov r/vpr)/j,evr)<;; eoTiv yVfjivao-TiKrj, i) 8' eVt "^v^fj liovaiicfi oil;

irporepov

[376 E

Be TTOV r) /u,ev ivrl

fiov<Ti/ci}. "ECTTW yap.

dp!j6fj,e6a iraiBevovTe
Moncrt/ci"? S\ elirov, T10T]<; Xoyovs,

r) ov;

"^iywye.

Birrbv eZSo?, TO fiev dXrj8e<;, tyevBos 8' erepov; 35 8 I iv d/M(f>oTepoi<;, irporepov

8' iv

owjiacri

*Ap" ovv ov

Nat.

TOIS ^revBetnv;

LTftJ? 8' Aoycov Be

TlaiBevreov Ov fiavddvw, 377

e^)7j, 7T&)? Xeyeis.

Ov fxav6dvei<;, r)v 8' eya>, on irpwTOv TO6? iraiBlois

fivBov;

TOVTO Be TTOV &5? TO OXOI1 eirrelv tyevBos, e'vo 8e

Xeyojiev;

Kal aXr]Qrj. 5 ^pcofxeffa.

ivpoTepov

Be fivdot,^

"Ecrrt TavTa.

a-rcTeov r) yvfivaaTiKrj';. 33.

eXirov v:

7rpo? TO, iralBia

r)

yvfjivaaioi?

TOVTO Br) eXeyov, OTt fiovcnicrjs -npoTepov 'Op#&>?, ecfrr/. OVKOVV 1

iliriov A I I S ^ :

etwev q-.

quarrel and fight among themselves. No plea of a ' deeper meaning' (vwdvoLa) can justify the telling of such tales to children; for children cannot distinguish the spirit from the letter, and impressions made thus early are difficult to efface. 3 7 6 E ff. TCS ofiv 11 iraiStCa; KTX. The educational scheme contained in Books II and III contributes to the purgation of the rpiHpwffa. 7r6\(s, and thereby helps to complete Plato's second picture of an ideal city: see on 372 D ff. For the correct understanding of these regulations it is well to bear in mind (1) that Plato's object in this preliminary discipline is to train the character rather than the intellect (cf. iv 430 C ».), and (2) that all the guardians have to pass through this curriculum. The higher scheme of education (in Book vn), on the other hand, is confined to those guardians who are to be made Rulers in the State, and its express aim is to educate the intellect rather than the will. See especially VI 502 E, VII 521 D—522 A nn. The best discussion on Plato's theory of education in its broader aspects is still, I think, Nettleship's Essay in Hellenica pp. 67—T8o. Platon's Erziehimgstheorie n. s. Schrift. dargestellt von Dr A. Drygas Schneidemuhl 1880 is a useful summary. For Plato's criticism of poetry, we may refer in particular to Heine's excellent dissertation De rat. quae Platoni c. poet. Gr. intercedit &c. Vratislaviae 1880, and to Reber's Plato und die Poesie Leipzig, 1864.

1.

olad'

OTL dp

ijsetiSe&Lv I I : ^/evSitnv A .

3 7 6 E 30 &TTIV 8^ irov—|iouo-tK7J. The usual Greek view (see for example Isocr. 15. 180—185), corrected by Plato in i n 410 c ff. 33 ctirov. Richter (Fl. Jahrb. 1867 p. 141) revives Muretus' conjecture ddos: but dwoi> is alone satisfactory. The confusion of 0 and w occurs in Inscriptions from the third century B.C. onwards (Meisterhans3 p. 24 n. 128). See also Introd. § 5 . XOYCIIV %\—£repov. The word 'lies' is here used by Plato in its popular sense of that which is false in fact: his own definition of the 'veritable lie' is different: see 382 B n. ' Lies' are necessary—so Plato holds—in education: only they must be moral lies. Under ' lies' he includes stories (ySBoC) about the gods, about the daemons and heroes long since dead, about a future life—all of them subjects where the alleged facts cannot be verified. The d\rj0e?s X6701 are concerned with men, and are passed over by Plato, because he could not state his view without anticipating the conclusion which the Republic is intended to prove (see i n 392 A—c). This point is missed by Krohn (PI. St. p. 12). 3 7 7 A 4 dX.T|8TJ : i.e. truths of fact or history, not yet with reference to moral truth, for nothing has been said to change the connotation of yj/evS-f)! or its opposite aXqdiis. In Plato's view legend contains some elements of historical truth. 6 apxi)—(U-yio-Tov: semi-proverbial, with reference to apxh TJ/UITV wavrbs: cf.

377

nOAITEIAC B

B TravTos ep
yap

fiovXrjTai,

aUa?

re Kal veq> Kal diraXm ' OTWOVV;

Brj TOTE TrXdrTSTai

ivarjfiijvacrOai

paBiax; OVTW iraprjaofiev

in

Kal ivBverai,

eKacrTW.

Ko/uBy

TVTTOV, bv av T
p,ev ovv.

T

Ap' ovv

TOVS eVtTu^oi'Ta? 1177-0 T5>V eTrnvxpvTwv

(j.vdov<; 7r\a
TOII? TraiBas Kal \afij3dveiv

10

iv r a i ?

•v^u^aZ? aj? ivl TO iroXv epavrta<; Boljas eKeLvais, as, iireiBdv reXecodwaiv, €%eiv olrja-o/j-eda Beiv avTovs; OvB' oircoaTiovf iraprjcrofiev.

YlpwTOV Br) rjfuv, to? eoiKev, eTHTTaTrjTeov TOI? fivdoiroiol';, I

C Kai bv )J-QV av Ka\bv Trotrja&HTLV, eyKporeov, bv B' av firf, diroKpiTeov 15 TOI"? B eyKpidevTas

TreLaofxev TO? rpo(f>ov<; TC Kal firjripas

rot? -rraicrlv Kal irKaTTeuv Ta? -tyv^'is 7] Ta craifiaTa Tat? y^epaiv'

eov.

oiet;

wv Be vvv Xeyovai

TOVS TTOWOU?

Ilotoi"? Bt]; e(f>Tj. Ei> Tot? fj,e(£ocrt,v, rjv S' eyoli, /J,vdoi
6yjr6/J,e6a Kal TOU? iXdrTov^.

D Kal ravrbv

Xiyeiv

avr&v TOIS fivOois 7roA.11

Bvvaadai

Bel yap

Brj rov avrov

TOV? Te /j,ei£ovs Kal ' rovt

TVTTOV elvai 20

iXdrrovs.

7) OVK

' E Y ^ Y , 6(fyr)' aX\" OVK ivvoS ovBe roil? fiei^ovi Tivas Xeyeis. Hcrtooos Te, elirov, Kal 'Ofirjpos rjfilv eXeyerr/v Kal 01 aWot 8.

TUTTOV Richards: TUTTOS codd.

Laws 753 E, and (for the application of the sentiment) id. 765 E. 3 7 7 E 8 (idXierTa — Tiiirov. See cr. n. To TI5TTOS there are two objections: (1) the subject of TrXdrreTai. and ivSierai. should be the same; but the subject of

3 7 7 C 15 KaXov : sc. /J.V8OI>, which some MSS (including II) insert. For /j.vdoi> understood from p.v8owoiois cf. Ill 399 D, where TOVTO i.e. ai)X6s is understood from a.v\oiroio6s, 410 A, where afoot (i.e. laTpoi) follows iarpiK^i, IV 421 E, and TrX&TTCTcu is not TWO!, b u t the i>eifi Kai(with Schneider) Laws 886 C 0eo7oxiai< 5ie£epxoeTai, yevbuevoi re (sc. ol deol) us diraX<JS OTipouv, cf. irKaTTtiv TOLS tpvxas irpbs aWrjXovs w/x[\7]ffav. in c below: (2) it is more natural and 17 irXaTTeiv KT\. Mothers and nurses correct to say that an object which practised massage on the bodies of infants: ' is being moulded' ' puts o n ' a TI^TTOS, cf. Laws 789 E ndfrres vhfxovs TTJV fj.ev than to say that the TI5TTOS sinks into it. KuovacLf nepitrareiv, T6 yevd/xevov 5£ w\drReading TVITOV we obtain the proper contrast between ivdverai

and ev
vaadai: the youth puts on whatever impression or type the educator desires to stamp him with. The metaphor becomes more explicit in Plutarch De

A trace of massage practised for medical purposes appears in Zeno Fr. 180 (ed. Pearson). 3 7 7 D 23 sXeye'rriv. The dual links lib. educ. 3 F Kaffdirep yap tr
TTAATQNOI

112

OVTOI ydp 25 devre? eXeyov

TTOV fivdovs

re ical Xeyov&i.

[377 D

TO?? dvdpdnrots Uolovs

yfrevBel*; CTVVTI-

Brj, f) $ 0?, ical TL ainwv

fiefi, xprj ical irpwrov fj,ifi<j>e
ical /MaXiara

Tt? ftrj /caXw? TJrevSrjTai. ' T t TOVTO ; E

elicd^rj Tt? icaicw<; TOO X07W 7rept #ea>i' r e /cat r\pwmv oloi

elcriv, cocnrep ypao)v oh av 6/j.oia 30 ypdyjrai.

Kat

7 a p , e<^)'»7, opOais ep^et Ta 76

aKXa 7T&J5 5^ Xeyofiev ical irola; ical irepl TWV fieylaTwv ? T£ elpydaaTo

Upwrov

roiavTa

pkv, r/v 8" iya>, TO

yfrevSos 6 elirtov ov /ca\<w? eyjrevaaro, w? a
'HcrioSoy, o Te a5

oa? eTt/itop^
VTTO TOV ueo?, ovS' av et r^v dXr)8rj, uifirfv Selv paStci)? OVTW

Xiyeadat

7T/3O? acppovds re ical veowi, dXXd fidXiara

el Se dvdyicr) Tt? fjv Xeyeiv,

Si

S 6vcrap-evov<; ov j^otpop, dXXd

diropprjTwv

re fieya

fiev cnya
dtcoveiv 009 oXiyicrrovs,

ical wwopov Ovfjua, OTTOIS O TI

trvve^T] dicovaaL.

K a t ydp, r) S' o?, OVTOI ye 01 Xoyoi

K a t o^ XeKTeoi y\

ecprjv, a> 'ABei/Aavre,

' iv Tr/ rj/xerkpa B

i, ovBe Xetcreov vico dtcovovri,, a5? dSi/cdov rd ecr^ara

theology in this and the succeeding book was perhaps the severest blow that Paganism received before the Christian era, and pointed the way for those exaggerated diatribes against the heathen gods in which it afterwards became the fashion of early Christian apologists to indulge, beginning with the Apology of Aristides (cc. 8—11). Cf. X 607 B «. 26 8irep—i(/e48i]Toi. oirep is rb eli
A distinction

is drawn between mere lies and the lie which is in itself 01) KO\6V, unbeautiful and immoral in tendency, e.g. the story of Uranus and Cronus (6 el-rriiv 01) raXws tyeiaaro in E below). Such legends not merely misrepresent the gods, but also corrupt mankind. 3 7 7 E 28 clKrfgg. It is taken for granted that Poetry is a species of imitation : cf. Laws 668 A—C. 32 TWV pi€Yio"T«v: masculine, not neuter : cf. 378 B. 33 'H
ovBev av

Zeus on this occasion was no doubt sometimes used to justify wrong-doing: see for example Aesch. Bum. 640, 641, Ar. Clouds 904—906 TTISS SiJTa 5(/o;s o£firi)S 6 TteOs I otiic aTr6\oj\ev rbv irartp aiirov Si}<7as; ib. 1079 "*•> Eur. H. F. 1317— 1319, and especially PI. Euthyph. 5 E— 6 A, where Euthyphro urges the analogy in all seriousness to justify his vexatious prosecution of his own father. The pernicious effect of such legends on human conduct is again pointed out in Laws 886 c, 941 B: cf. also Isocr. Bus. 38—43, Luc. Men. 3. and Grote Plato ill p. 194 n. 378 A

2 p<ji,8(s OVT: 377 B n.

5 8vcra(i.tvous —aKovo-ai. diro/3/nJTa>» suggests the mysteries, whence the allusion to the 'mystic p i g ' (Ar. Ach. 764). For airopov, 'unprocurable' (Jowett), &TVpov has been suggested, absurdly enough. &Tropov is further explained by 6Vws— aKovaat. It should be noted that oirws with a past tense of the indicative in clauses of this kind is rare in Plato: it occurs again only in Laws 830 B, 959 C (where iv should be expunged). Cf. Weber in Schanz's Beitrage zur hist. Synt. d. Gr. Sprache \\i, p. 64.

378 D]

TTOAITEIAC B ov 7roioi, ovS1 av dSiKovvra

aXXa

irarepa

KoXdfav

TTCLVTI p

opa>r) av oirep dewv ol Trp&Toi re Kal fieyio-roi.

Ov fid TOV IO

A i a , i) o o?, ovSe avTai fioi BoKel eiriTrjBeia elvai Xeyeiv. qv 8 iyd), TO irapdirav, C Xevovai

a><; deol #eoi? TroXefiovai

Kal /jidj^ovTat,'

ovBe yap

dXrjdfj-

/j.e\Xovra<; TT/V TTOXIV (j>vXd^eiv alo-yia-rov Xot? dire^Odveadai'

OvBi

ye,

re Kal 67rt/3ov-

' et ye Bel rjfj,lv roii?

vofxiC,eiv TO pa,Bl,a><; dXXtj-

TTOXXOV Bel yt,yavTo/jLa%ia<; re fivdoXoyr/Teov 15

avTols Kal TroLKiXreov, /cat aXXa? e^6pa<; iroXXcis /cat TravToZaira'i 8ewv re Kal rjpwcov irpo^ avyyevels

re Kal ot'/cetou? avrcov.

ii.eWofx.ev Treicreiv, OJ? ovBeis irdnroTe ovS' D ra

TraiBia

yiyvo/xevoK

ecrriv TOVTO OCTIOV, roiavra

ev0i)<; ' Kal Kal row 11.

doKet v:

yepovat,

iroir)Tas

iyyvs

SOKUJ A I I S q.

3 7 8 B 9 ov8* a5 has been needlessly doubted by Richter (Fl. Jahrb. 1867 p. 142), who suggests oxiStv. The words dSiKwv—iroioi correspond to the conduct of Uranus and Cronus towards their children : oiS' aS—Tp6ir
Kal

dtt'

ei

TTOXITI;? erepo? erepco XeKTea /u,dXXov TT/SO?

ypavai,

Kal

irpeafivTepoi1; 20

TOVTOOV dvay/cao-reov

Xoyo-

19. \eKTia I I : om. A.

in the Erechtheum : cf. Euthyph. 6 B, c and Mommsen Feste d. Stadt Athen pp. 107 ff. The subject was depicted on the Parthenon frieze: see Baumeister Denkm. d. kl. Alterth. 11 p. 1185. The allusion to the ceremony is the more appropriate in this connexion, if, as appears to be probable, the action of the dialogue takes place just before the great Panathenaea of 410 B.C. See Ititrod. § 318 us ouSels KT\. Plato desires to obtain a religious sanction for his institutions, as in the myth ill 414 B ff. The best Srifi-qydpos, according to Socrates, is 6
Kai 6/j.ovotav

£[nroiwv

(Xen. Mem. IV 6. 14): and the Platonic State may from this point of view be regarded as "an attempt to determine the ways and means of securing political 6fj.6voLa" (Krohn PI. St. p. 369). 19 XeKTe'a—see cr. n.—cannot be dispensed with. Madvig's suggestion, that /AaXXoc is corrupt for (partov or q.areov or the like, and Liebhold's neKyTtov for [uiWov, are much less probable than the accidental omission of Ae/cr^a in A. See Introd. § 5. Vermehren (PI. Stud. p. 92), rejecting \eKr4a, would carry on fj.vdo\o~ •y-qriov or the like; but this solution is much too difficult. 3 7 8 D 20 Kal irpeo-puTepois yiyvop^vois. The dative goes with Xoyowotuv ('to make tales for them as they grow older'), and Kal before rods 7roii)Tds means 8

rfAATfiNOI

n4 iroielv.

"Hpa?

Se Becrfiovf viro

7raT/3O9, fiiXXovrot

TT) fitjrpl

veos

[378 D

Kal 'H<pai
TwirTOfiivr) dfivveiv,

Kal

0eofiaxia<;

ocras "Ojj,T)po<; ireiro'vriicev ov TrapaSeKTeov ei? TTJV TTOXIV, OVT1 ev 25 U7rwotat? TreTrot7)/j,eva<; ovre avev VTTOVOMV.

O yap

peo<; ov% olo<;

re Kpiveiv 6 Tt Te inrovoia Kal o p.r\, dXX' a iiv TrfKiKOvrot (t>v Xdfly ev Tat? B6^ai<;, BvcreKviTTTa ' TE Kal dfierdcrTaTa

<j>iXei yiyveadai.

Sv BT) tcra)? eviKa Trepl TTavrbs Tronjreop, a irpwra

aKOVovcriv, o TI

KaXXtcTTa fj,€fivdo\.oyr)/j.eva 30

XVIII.

"Ei^ei yap,

jjytia?, ravra

TT/JO? dperrjv

e
aTra

aKoveiv. dW'

i
Kal eyo> ehrov *£l 'ASeifiavre, Kal crv ev TO> irapovri,, \ aW' p,ev Ti/7rov? irpo
oiKiaral

E

ei Tt? ad Kal oi fivdot,

TtW?

ravra av

OVK ecr/iev voiijTal

eyeo re

7rd\6CD9.

he TOV<; 379

olKiaTals

ev ot? Set fivdoXoyelv

Trap' oft? eav TTOISXJIV OVK eTrirpeTTTeov, ov p/r)v avrois

TOI)? TTOMJTO?, ye iroir^reov

'OpOcos, er)' aXX' avro 8>) TOVTO, 01 TVTTOL Trepl OeoXoyias,

etiam. This explanation was proposed yp Before the time of Plato it was by Richter (Fl. Jahrb. 1867 p. 138) and practised by Theagenes of Rhegium, Vermehren (1. c. p. 91), and is probably Anaxagoras, Metrodorus of Latnpsacus, right. Cf. Ar. Frogs 1054 f. Others Stesimbrotos of Thasos and others: see connect the words with KOX ytpovai KOX Wolf Proleg. ad Homerum pp. 161 —166 ypaval: old men, old women, and the and Jebb's Homer p. 89. In Plato's day boys themselves as they grow older, must the Cynics were the chief exponents of tell such stories wpbs TO. waiBta ei)(Ws. But this school of criticism, especially Antiit is difficult to understand TOCS iraiSiois sthenes: examples may be found in with yiyvoixivois unless TrpeapuTtpois 717- Winckelmann's Antisth. Frag. pp. 16, vofiiivois is construed with ~Koyovoutv. 23—28 : cf. also DLimmler Antisthenica pp. 16 ff. Diimmler, many of whose 22 ieos. Hephaestus. Aiis is a false combinations are highly speculative, rereading derived from a mistaken reference gards the present passage as directed to / / . xv 18 ff. The story (according to Clement ap. Suid. s. vv. "Hpos 5£ Sea-fioiis against Antisthenes, whose rivalry with i/irb vlios) was in Pindar: irapb. Hivd6.pi/i Plato is well known : but there is noykp VTrb 'H^aftrrou Sec/ietferai ev T^J y7r' thing to suggest any personal reference. The historical Socrates occasionally played airov KaraaKevaaBivTL 8p6vt$—Kui <paaCoTOV piifreis. / / . I 586—594. 22 9to\uixCa%—oi irapoScKT^ov. Ho- out irony, e.g. Rep. 1 332 B iivl^aro— 6 Hifiojvidrjs TrocrjTLKQs'. cf. also Theaet. mer / / . x x 1—74, xxi 385—513. Cf. 194 c, Ale. 11 147 B—D al. Plato's attacks Xenophanes Fr. 1. 19—22 (Bergk) and Pind. 01. IX 43, 44 fJ-v vvv XaKdyei. upon Homer lent a great impetus to this method of exegesis—the only method, as ra TOiaur' i'a T6\e/iov fiaxav re iraaav it was thought, by which his animadXwpls adavdruv. versions could be met : cf. Schow's 24 4v virovoCais: adverbial, like iv Heraclides pp. 223—234. (papfMKov e'iSei III 389 B (J. and C ) . The allegorical interpretation of Homer 3 7 8 E—38O C What then are the probably originated in the desire to save moulds in which our legends must be his character for piety and morality: cast? God should always be rep?-esented iravT-Q yap T)<si$T)
379 c]

TTOAITEIAC B

rive? av elev; ToioiBe irov rives, rjv B' 67ft) • olos rvy-^dvei 6 0e6s 5 toi', aei BIJTTOV dvoBoreov, eav re ris avrov iv enrecnv iroirj, idv re ev fieXecnv, eav re iv rpaywBLa. Aet yap. OVKOVV dyados o ye B 0eo? Te3 OVTI ' re Kal Xeicreov ovrw; Tt fi-qv; 'AXXd fj.rjv ovBev ye T W dyaOSiv fiXaftepov. r\ yap; Ov fxoi Bo>cel *Apovvb(ir) j3\a/3epov, ftXaTrrei; OvBafiws. lVO Be fur) fiXdirrei, icaicov ri troiel; 10 OvSe rovro. tVO Be ye (irjBev tca/cov iroiel, ovB' av rivos ei'77 ica/cov alriov; IIcS? ydp; Ti Be; a>e\ifiov ro dyadov; Nat. A'iriov apa evirpayias; Nai. OIIK dpa iravrcov ye alriov rb dyadov, aWa rwv /xev ev i^ovrwv alnov, TWV Be icaicwv dvairiov. TlavC TeXcS? y, eT]. OvB' apa, rjv B' iyco, 6 Oeos, etreiBr) dyados, 15 iravrwv av e'it) atrios, cos oi iroXXol \eyov
i—-*0 5i? ye II et in

;'j the cause of little to the human race, but the inference, that God, because for evil is far more common in the world He is good, is never the cause of evil, than good. This ts one of the canons is probably due to Plato. Bacchylides which our poets are to observe; but it is expresses a kindred sentiment in Fr. 29 constantly violated by Homer and others. (Bergk) Zei)s vipt/j.idojv, fls awavra depEvil must never be attributed to the gods; Kerai, \ OVK ainoi ffvaroh fieydXav dxiuv. or, if it is, it must be represented as a Read in the light of Book vi, the theology chastening visitation for the sufferer's of this and the succeeding chapters gains, good. no doubt, in significance and depth; yet it is illegitimate to argue on this account 3 7 9 A 5 otos Tvyxe\i/iov—is Socratic trast Aesch. Ag. 1485, i486 Aids Travamov (cf. Xen. Mem. IV 6. 8); but it is doubtful iravepyira. ri ydp /3poro?s aveu Atds reif the historical Socrates ever went so far XeiTai; Suppl. 822—824 and many other as to deny that God is sometimes the examples in Nagelsbach Horn. Theol. cause of real evil or adversity to man, pp. 26, 51 ff., and Nachhom. Theol. pp. in spite of his belief in Providence (Mem. 16, 18, 60 ff., 73 ff. I 4 and IV 3 ; yet I 4. 16 olei 8' av roi>9 17 iroXi -yap—t)^.tv. An old saying, Beotis rote dv8pJ)Trots 56|ac i/xcpvaai, 01s as appears from Pind. Pyth. 3. 81 ff. iKavol eio~iv ed Kal KO.KWS iroieiv,

el fxrj

Svvarol fi
Sd ifra

oT
and Eur. Suppl. 196, 7 : cf. also Horn. //. XXIV 527 ff., Philem. Fr. Inc. 65 (ed. Meineke). Plato and Aristotle

u6

nAATfiNOI

aiTiaTeov, 20 TOV deov. eyw,

TWV Be KaKwv aXX' wna 'AXrjdeaTcna',

ft>9 Boiol

irepl

Bel £r]Telv TO, aiTia,

ecprj, Boiceis fioi Xeyeiv.

drroBeicTeov ovTe 'Ofirjpov

dfiapriav

OVT dXXov

S

aXXoTe

TroirjTOV TavTtfv ' rtjv D Kal XeyovTO'i,

Trudoi

KTjpcov Kal to fiev

aXX' oil

OVK apa, fjv B'

TOV<; 6eoi><; dvorjTax; dfiaprdvovTO^

KaTaKeiarai 2

[379C

efiirXeiot,, av fieltjas fiev

6 fiev 6 Zeus

r e Katcw 6 ye

ev A t o ?

eo~6Xaiv, Bw

ovBei

avTap

b

BeiXcov

afiv,

Kvperai,

d'XXore B'

eadXw,

u> B' av fiij, aXX' aKpaTa TU eTepa, TOV Be KaKrj ySou/3/3£o
Slav

iXavvef

30 I ot!S' to? ra/xta? rjfiiv Zei"? dyaQ&v XIX.

Te KaKwv

E Te

TeTVKTat.

Trjv Be TGOV opK(ov Kal o-irovBtov arvyyvcrLv, fjv 6 Hdv-

Bapo<; avvej(eev, eiratveaofieda,

edv Tt? (f>rj Bi

h.8r)vd
ovSe deaiv epiv Te Kal Kpi\aiv

Bid ®efin6s

re KCLI 380

10?• ovb" av, &J9 AtV^uXo? Xeyei, eaTeov aKoveiv TOV<; viovs, <m

make room for it in their philosophies: see e.g. Pol. 273 D, Laws 906 A, and Arist. Prodi, x 45. 895 b 39 ff. r\ 8 ye KtjpeTat, aWore 5' iadXip' | y ^ Ke ruv \vyp&v Sury, \u§r)r6v (8i)Kev \ Kal i KaKTj PovPpwaTis iirl x^ova STav i\avvei. In our Homer there is apparently only one jar of good to two of evil (see

Leaf ad loc. and cf. 379 C n.): in Plato there is one of each. So great a difference is not likely to be due to Plato: it is easier to believe that he used a different recension from the Alexandrian. The use of Kijpes unpersonihed was apparently not admitted by the Alexandrian critics. Cf. Wolf Proleg. p. 37, and Howes in Harvard Studies in Cl. Phil, vi p. 204. 3 7 9 E 31 d-ya6s T& re Kal ra vt[J.ei, Zei)s 6 iravrtav Kuptos. 32 o-irovSuiv criJ^vcriv. / / . IV 69 ff. 34 8«wv ?ptv TC Kal Kp(
38OB]

TTOAITEiAC B orav

117

fjuev alrlav
aXX eav ri<; -jroifj, iv oh ravra rd iafiftela eveanv, ra T^? Nto/3??? 5 irdQt] rj rd TleXoTriSwv r) rd Tpa>'i/cd 77 n aXXo T&V TOIOVTCOV, rj ov Oeov epya iareov avrd Xeyeiv, i) el deov, e^evpereov CLVTOIS o-^eSbv ov vvv rjfieln iraSav. QifuSos irepi TOO tpoiiKOv voKipov Kinkel This view appears in Hes. Fr. 217, ed. Goettling, and especially in Aeschylus, Epic. Graec. Fr. p. 17. 04/uSos is e.g. Ag. 1563 I, Choeph. 309—314, 400 Heyne's emendation for QinSos: but it —404, 886, 927: in Sophocles and Euriis scarcely open to doubt: for the marriage pides it is rarer (Ant. 1074—1076, El. of Peleus and Thetis, at which the three 141 if., 1495 f., Andr. 438, Suppl. 614 goddesses quarrelled, was an episode of the —616), and Euripides expressly argues poem, and Thetis could hardly therefore against it in Or. 508 ff. Traces of a have been privy to the plot. See Kinkel milder theory were however contained in 1. c. pp. 20, 22 and Jebb's Homer p. rj3). the doctrine irdOos /iddos (Ag. 176 ff.), as Themis was Zeus' dpx a t a (i\oxos (Pind. well as in the use of words like awtppovi' Fr. 30 Bergk), and still appears as one feie, St/coioCj", evdiveiv, for ' punish.' In of the Olympians in //. xv 87. The Plato punishment is remedial. Ignorance Cypria is quoted again by Plato in or vice is in the soul what disease is in Euthyph. 12 A. We may fairly suppose that de&v %pis re KOX Kpiais was the head- the body (iv 444 c, cf. IX 591 A, B), and the judge is the soul's physician (in ing of one of the introductory episodes in 409 E ff., Gorg. 478 D) : hence (Gorg. the poem : to this also the omission of the article with '4piv re KO.1 Kpiaiv seems 480 B ff.) the sinner should go before the judge as a patient visits his doctor, and to point. Mr Hardie thinks Plato may we should even prosecute our guilty have attributed the poem to Homer; but Euthyph. 1. c. (6 TTOIT/TTIS 6 Tvoii]aa.i) does friends and relations. See also Laws 854 D, 862 E, 934 A, 944 D rbv yap not favour this view. KaKov del 5ei KoXdfeiv, tv' diielwov y.

38O A 3 8«6s (itv—fle'Xr): Aesch. Fr. 160. For other examples of this

The

punishment, again, which awaits the wicked after death is intended to cui-e

TTAATQNOZ

n8

[380 B

10 [lev 01 SliCTfv BiSovrei}, r)v Be Brj 6 8pa>i> ravra TOV irotr)Trjv.

dXX'

el fiev

OTI iBeijOrjffav

deos, OVK iareov

aOXiot oi icaicoi, BIBOVTCS Be BiKrjv weXovvro VTTO TOV deov, KaK&p Be alnov iravrl

Tpoira

(pdvai deov rivi yiyveadai fir\Te Tivd \eyeiv

ravra

Xeyetv

KoXda-eax; Xeyoiev a>?

dyadov

ovra,

iv rfj avrov

eareov

Biafia^ereov

7roXei, ev fieXXei

15 evvojMjcrecrOat,, firjTe Tiva dicoveiv, firJTe vea>repov I fi^re irpeafivTepov, C firyre iv fj.eTpq> y^)Te dvev (jLerpov fivdoXoyovvra,

cos ovTe baia

Xeyofieva,

crvfi(ova avra

avroK. apeaicei.

el Xeyoiro,

ovre

^EtV[iilrT]6<;

OUTO? fiev roivvv,

20 vofuov re KOX rvirav,

€(j>r],

ovre TOVTOV

TOV vofiov,

av KCU fj.01

rjv 8' eyco, eh av elf) r&v irepl deovs

iv at Beijcret, TOV<; Xeyovras

TroiovvTa*; iroielv, fir] irdvrtov K.al

^v/x(j}opa r/filv

alruov

Xeyeiv /cal rot's"

TOP Oeov, aXXa TWV ayad&v.

fiaX', e<jyr), dtro^prj. T i Be Brj I o BevTepos oBe; apa

yorjra

TOV Oeov o'lei elvai ical D

olov i^ eTrifiovXfji; (pavTa^ecrdat, dXXoTe iv aXXcus 16.

/J.'qTe iv I I : /AT} ev A .

their souls, unless they are incurable: and such as are themselves incurable, help to cure others by their deterrent example (x 616 A) : so that in its deepest relations this doctrine reaches to the very roots of Plato's philosophy, with all due deference to Mr W. S. Lilly, who with much intemperance of language denounces those who attribute such a view to Plato (Fortnightly Review N.S. XLVI p. 116).

iSeats, TOTS pev

3 8 O D—383 c In the second place, God is changeless, and incapable of deceiving. He is changeless, since He is the best. That which is the best cannot be changed by others, and will not change itself, for it can only change to what is wotse. Homer and the other poets err in attributing changefulness to the gods. Neither can God deceive, for while the true or veritable lie, that is to say, ignorance of truth within the soul, is hateful alike to gods and men, the spoken lie, which is but an image of the other, is admissible only when used against enemies, or on behalf of friends, or to invest the ancient and unknown with a semblance of reality. God has no need of lying for any of these ends: he is therefore wholly true. In this respect also Homer and Aeschylus misrepresent the divine nature.

14 Iv Tfj avTov iroXci: 'in one's own city,' with reference to the subject of Sia/iaxfTiov, not to TWO.. Plato implies that the preachers of such theology must be suppressed in his ideal city. In all this TeichmUller (Lit. Fehd. I p. 114) detects an assault upon Isocrates, but his evidence is of the slightest. 3 8 O c 16 iMifloXo-yoBvTa is rejected by Herwerden: Ast suggested /tutfoAo3 8 O D 23 apa -yoT]Ta KTX. Although yoi\i£va,. The choice of the participle the gods are constantly represented as is determined by \t-juv, which is more deceivers in Greek poetry and legend, important than dxovciv : for without sayPlato was by no means the first to uping hearing is impossible. fJ-rjre vcibrepov hold the opposite view. In Pindar lii]Te irpe belongs both to X£y«i>(01. 10. 4) Truth is the daughter of Zeus, and to oKoueiK. and the dramatists often teach a similar doctrine: see NagelsbachAWMflw.Theol. 20 v6|X»v T€ Kal Tuirwv. All laws p. 46. There is a close imitation of Plato's are in Plato's view only moulds or outargument throughout this passage in Arist. lines, within which our actions should Fr. 15. i476 b 14ff.ed. Rose. fall. Cf. infra 383 c and especially Pol. 294 A ff.

38IB] avrov

TTOAITEIAC B yiyvofievov

fiop<j>d<;, rore

avajKij,

dXXdrrovra

TO avrov

Be r)/j,d<; anarwvra

BoKeiv, rj dvrXovv eKfialveiv;

Kal

re elvai

E fiediarao-Oai ra aptcrra

ru igicrraLro

I rj vir

et?

i r o W a ? 25

elirelv.

OVKOVV

IBeas

T t Be roBe; OVK

t'Seas, r) avro

'AvdyKrj.

e%ovra lJKiara dXXoiovrai

roiavra

r/Kicrra rr)<; eavrov

rfj<; avrov

aXXov;

eZSo?

Kal Troiovvra irepl avrov

Kal Trdvrav

OVK e'%<0, €r), vvv ye ovrw; elirep

119

v
VIVO fiev

re Kal Kivelrai;

eavrov aXXov 30

otov cra>fui

VTTO triruav re Kai TTOTWV Kal rrovmv, Kal trav vrov VTTO ei\i)o-ed>v re Kal avefiav 381 layyporarov avBpeiordrrfv

Kal rmv roiovrcov Tradrj/xdrtov, ov TO vyiecrrarov rjKLo-ra

dXXoiovrai;

dXXcov Tradrjfxdriov B Br) TO KaXdos e^op, 31.

Be ov rrjv

Nai.

K t u /JLTJV TTOV Kal rd ye

ijvvOera

crKevr/ re Kal olKoBofj,rj/j,ara Kal dfj,ii(Tfji,ara Kara rov

Xoyov rd ev elpyaa/neva

4.

^v^rjv

Kal (frpovificordrriv r)Kio~r dv ri e^(o6ev 7rd6o<; rapd-

^eiev re Kal dXXoioocreiev; irdvra

IIw? S' ov;

Kal

Kal ev e%ovra

VTTO ^povov

%Kio~Ta dXXoiovrai.

"Ran

r) vcrei r) I re^vr/

rj dfL^OTepois,

2

1

Kal Kivetrai—tririav re II et in mg. A : om. A .

avrov

re Kal rcov 5

Brj ravra.

Ildv iXa^iarrjv

33. oi I I : oS A.

Kal afi/pt^tr/xaTa. I I : o m . A .

25 a«Tov is emphatic: the contrast is between actual and apparent transformations of the Deity. After airdv, Herwerden would insert ira.VToia.Trbv, comparing 381 E; before it, Richards adds aXXoi', by which Benedictus and Ast replace airov. Hartman proposes <TI> yiyvb/Mevov. It has apparently escaped notice that yiypb/ievov, as well as aXXarTOVTCL rd avTov eldos, belongs to els TTOWCLS

p.op4>as in the sense of ' passing into ' : cf. Tim. 57 A e£s ctXXo r t yLyv6fj.€vov, infra III 400 B el; fipa.X" Te KaL f^Kpbv yiyvo/ievov,

IX 588 c, and the frequent idiom yevecris els e.g. Phaed. 71 B, 71 E, Phil. 26 D, Tim. 49 c, 54 B. 7 7 dirXovv: one of the watchwords of Plato's State (370 B, c, 374 A—D al.): his citizens are to be nothing if not A?rXoi. In making the gods a reflection of the type of human character which he desired to foster, Plato is acting strictly in accordance with the method of Greek theology, whose Olympus is an image of human society. The end of human action is Ofioiacris 8e£ Kara, TO Bwarbv

(Theaet.

176 B); and Plato's God, changeless and with ' no shadow of turning,' furnished the citizens of his ideal city with an abiding standard of human conduct. Cf.

383 c 28 rl $k TC5B« ; Steinhart (Platon's Werke v p. 680) justly observes that the method of reasoning employed here— the disproof of each of the two members of the opposite alternative—recalls the arguments by which Parmenides established the attributes of Being (see RP. 7 §§ 95' 98); but the resemblance is not close enough to suggest that Plato was thinking of Parmenides when he wrote this chapter. Although the unchangeableness of God was taught by Xenophanes and the Eleatics, there are few if any traces of such a doctrine outside the philosophers before Plato. 38O E 30 viro (i^v aXXou KT\. ftiv has its counterpart in aXX' apa ai)r6s avrbv KT\. 381 B. 31 Kivetrai.: a more general word for change than aXXoiourai: cf. Theaet. 181 D bio 5?)—elb-q Kw/j
irepicpopdv. The doctrine of the permanence and immutability of good enunciated here foreshadows, but does not presuppose, the metaphysical predominance of the Good in Book vi. 381A

4 Kal d|i<)>U(r|xaTa. See cr. n.

and Introd. § 5.

120

TTAATQNOI

[381 B

fieTa/3o\r)v vir' dXXov iv8e%eTai. "J&oiicev. 'AXXa firjv 6 6eos ye Kal TO, TOV Oeov TrdvTjj apicrTa e%et. lift)? 8' ov; TavTy fiev 10 Brj rjKio-Ta av 7roXXa? fiop(j>d<; 'lo-)(Oi 6 #ed?.

"H/CUTTO, Bi]Ta.

X X . 'AXX' dpa avToi avTov fieTaftaXXot, av icai aXXoioi; AfjXov, erj, on, elirep dXXoidvTai. Horepov ovv i-rrl TO fieXnov Te Kal KOXXIOV fieTafiaXXei

eavTOv, rj iirl TO ^eipov

Kai TO

aia^iov

eavTov; 'AvdyKr), e^>rj, iirl TO %eipop, elirep dXXoiovTai. ' ov yap C 15 TTOV ivBea ye , Xeyeis'

Kal OVTU><; e%pirro<> BoKel av TK O~OI, a> 'ABeifjuavTe,

eKcav avTov j^eipw iroielv oiryovv rj Qe&v r) dvOpwirwv; ABvvarov, ecf>r). 'ABvvaTov dpa, ecfrrjv, Kal 8ea> eOeXeiv avTov dXXoiovv aXX', to? eoLKe, KaXXtcrTOS Kal apio~To<; a>v et? TO BvvaTov e/cacrTo? avrwv. 20 fiivei del a7rXw? iv Ty avTov fiopy. "A-rraaa, e<prj, dvdyKrj, efioiye M.7)Bel
0eol ^elvoiaov eoiKOTes dX\o8airoio~<, TravToloi TeXe&ovTes eirca-TpQXJjtoo-t iroXrjaf 25 fATjBe Upa>Teo><; Kal ©eTtSo? KaTayfrevBecrdco /j.r}Bet<;, fj.r)8' iv TpaymStat? firjo" iv rot? aXXois Troirffiaaiv eiaayeTto "Hpav r/XXoia)/j,evt}v to? lepetav dyelpovaav 'Ii>a%ou 'Apyelov

iroTajiov 9.

ye I I : re A.

3 8 1 c 20 dvdyKi): sc. iariv. For 2/ioiye SoKei without us see on I 332 E. Hartman needlessly suggests fyuye doKeiv. 3 8 1 D 23 8eol—irdXr)as. Od. x v n 485 f. Cf. Nagelsbach Horn. Theol. pp. 166—168. 25 IIpuTEus Kai 0£ri8os. For Protens see Od. IV 456—458. Aeschylus also wrote a satyric drama called Proteus: Fragg. -208—213. The transformations of Thetis to escape marrying Peleus had been celebrated by Pindar {Nem. iv 62 (if.), Sophocles (Fr. 548), perhaps also (as Stallbaum thinks) by Hesiod in his iTriddk&iuov

els Ilr/Xia

Kal Qeriv

(see

[ 'Iv&xov 'Apyeiov

irara/iov iraitrlv /3io5i6pois. Herwerden's /3io5iipou is a wanton change: the sons of the river-god are bis tributaries, and lifegiving like himself. It is not clear why Hera was disguised as a priestess. The incident in Inachus' history most suited to dramatic treatment was the persecution of his daughter Io by Hera in consequence of her intrigue with Zeus. As Io was a priestess of Hera, Hera may have disguised herself as another priestess in order to discover her husband's unfaithfulness: see Apollod. Bibl. II 1. 3 <j>upa$eU &£ (sc. 6 Zei>s) 6' "Hpas, rijs fj.iv n6pi)s a\pd/j.cvos eh |8o2c /j.eTe/u.6p(pii>(re XevK^y,

airr^v Se dirw/j.6craTo ^

Goettling's Hesiod pp. XLIX and 304). 27 usUpeiav—pLoSupois: fromAesch. Eavrplai (Schol. on Ar. Frogs 1344). Dindorf (Aesch. Fr. 170) restores as follows: opeaaiybvoun \ Ni>(U0ais Kpijvi6.inv KvSpcutn dcataiv dydpa,

irat,a\v

awekBtiv.

The

subject seems to have been treated by Sophocles in his satyric drama Inachus (Fragg. 255—278). With us tipuav ayeipovaav cf. dyvprai in 364 B and note ad loc.

382 B]

nOAITEIAC B

121

E Kai aXXa I roiavTa TTOXXO, fir) r)fu,v ifrevBecrOcov / rovrmv avcureidofjievai ai fii)Tepe<; rd wathla itcSeifiaTovvTcov, Xe- 30 yovaai rovs fivdovs «a/ca)9, <M? dpa deoi nve<; Trepiep-^ovrat vvtcrcop 7roXXot? ^evoc; Kal TravToBaTrols lvBaXX.6p.evoi, Iva fir) afia fiev eh ueovs pXaa<prjfiSaiv, dfia Be TOVS iraiBa? direpyd^avTai, BeiXorepovs. Mr) yap, erj. 'AXX' dpa, r)v 8' iyd), avrol fiev oi deol elcrcv oloi fit] fieTafSdXXeiv, r)filv Be troiovcnv BoKelv (r(f>a<; TravToBaTrovs 35 4>al,vea0ai, e^airaTwvTe^ Kal yoTjTevovTes; "la-cos, e<prj. Tt Be; r)v 382 S' eya>- ^jrevSecrdai \ Oeos edeXoi, av f) Xoyq) r) epya> $dvTa<7fia Trporebvcdv; OVK olBa, r) S' o?. OVK olcrda, r/v B' iyd), on TO ye ft)? dXtjddo'; -yfrevBo<;, el olov re TOVTO el-rrelv,. Travres deoi re Kal fitaovaiv; II(w TTOV eavTwv -^revBeadai Kal irepl TO, KvpicoTara ovBeU 5 SKCOV eOeXei, aXXd iravrwv fiaXiara <j>o/3eirai eKel avrd KeKrfjcrdai. Otei yap rl fj.e, e(j}rjv, I aefivov B OvBe vvv TTO), 77 B 09, pavOdvw. Xeyeiv eya> Be Xeyco, on rfj ^v^r} Trepl r a ovra \jrev8e
3 8 1 £ 29 ToiovTa iroXXd. For examples see Heyne's Virgil 11 pp. 146— 152

(cited

by

Ast

on

381 D ) .

TTOXXA

ijievSovTai. aoiioi, said the proverb. 31 KaK(3$: like ov /caXws 377 E. (is—ivSaXXopcvoi. dpa expresses incredulity (358 C «.) and Tipes contempt. Plato is thinking, inter alia, of the bugbears of the nursery—Lamia, Mormo, and Empusa, whose power of self-transformation was unlimited: see Blaydes on Ar. Frogs 293. %ivoi% need not here be limited to the masculine gender. Cf. Strab. I 19 iraioi Trpofftptpofiei'—eh airorpoirty—TOI)S tpofiepoiis (fxvOovs). r/ re yd.p AcijLc/a fj.996s £GTI Kal i] Yopyoi KQX 6 'E0id\rl)S Kai T) Mop/lo\vKT). 3 8 2 A i <j>avTao-p.a is said with reference to (paiveadai just above, and should be taken both with \6yif and Zpytg. The fpavraafia \6yoj is the spoken lie: an example of the (pavratrfia 'ipytp is a (pavrcuria or unreal appearance (382 E). The words Ipyip (pavraa/xa vpoTeivwv must not be understood of actual self-transformations of the gods. 2 TO yt |/608os KTX. Cf. TOC aXr;9ws ij/tvSovs Theaet. 189 C, and (for the sentiment) Laws 730 c. 5 ouSels «K»v KT\. With Plato, as with Socrates, vice is ignorance, and involuntary. The doctrine reappears below

in in 413 A, IX 589 c : it is further implied by the entire scheme of education in Books VI and VII. For other assertions of this view in Plato see Simson der Begriff d. Seek bei PI. p. 125 n. 359. Cf. also Soph. FT.

663 ri 5£ fj.upia j [/.OXUTT' a5eX0i) TTJS

•jroi'Tipia.s £0u. The identification of ignorance and vice is in harmony with popular Greek psychology, in which the intellect was not clearly distinguished from the will; it can be traced in the moral connotation of words like a^ia^^j, diraidevros, ayvuiiwv. In close connexion with this conception of vice is Plato's view of punishment as remedial: see 380 B n. 382

B

8

Td

OVTCL KTX.

TO OITO.

= 'the truth.' The contrast between the act and state in ^j/evdecr6ai re Kal itj/tuadai resembles I 351 B: i\f/eO rif ixpeStrffat rrj *PVXV "pi ™ ovra), are quite satisfactory (cf. i n 393 C), and ought not to have caused Herwerden difficulty.

riAATQNOI

122

Kal d/j.adfj elvai Kal ivravda

[382 B

e)(eiv re Kal xekTrjcrdai TO

10 yfrevBof iravTes T)KI<JTO, av Be^aiVTO zeal fjuaovcri fid\io~Ta TO) TOIOVTW.

JloKv

ye, e<j>r). ' A W a firjv opdorara

Brj eXeyov, TOVTO a>? akrjdws r) rod e^evcrfievov TTJ tyv)(rj iaTlv XXI.

avrb

iv

av, b vvv

yfrevBos KOXOITO, 7) iv rf/ -tyv)(fi

ayvota,

eVet TO ye iv T019 \ 6 7 0 t 9 fiifi,7]/j,d TI TOV iv

TraOrffiaTos, Kal varTepov yeyovos,

15 aicpaTov i^eDSo?.

y

rj ou^ OVTCO ;

I eiSaXov, ov irdvv C

Tldpv fiev ovv.

To /lev Br) TU> OVTI ^eOSo? ov fiovov inrb dewv oDCkd ical

inr" dvdpd&ircov [iio~eiTai.

Aoicel fiot,.

T t Be Btf; TO iv TOI? \6yois

•^revBot iroTe «at TC3 -^pr/o-tfiov, &o~Te pr) agiov

elvai fiiaov
ov Trpo? Te Toy? TroXe/ALovs, Kal TCOV Ka\ovfievtov 2

(piXcov, orav Bia 1

9. tyevvdai Kal H et in mg. A : om. A .

|iL|i,T||ia Ti—t|/£vSos. TOU iv Trj lie is useless to God. Plato does not permit a man to lie in his own interest. $XTI TaS^/naros must not be explained (with Bosanquet Companion p. 93) as the Ordinary Greek morality, in spite of Achilles' ixdpbs ydp [tot Keicos oyuws AtSao state of mind of him who tells a lie: for Tri\ji etc., probably did. The saying that is knowledge, and the spoken lie of Democritus a\7i0o/iv$e6eiv xp^^t iirov certainly is not an imitation of knowledge. \tiiov (Stob. Flor. 12. 13) leaves us to They refer to the ' true lie,' which is a infer that we may also lie &vov \I1HOV. certain ird8rifia in the soul of the ' true Cf. Soph. Fr. 323 KaXbv piv odv OVK Ian liar,' viz. ignorance, and of which the ra ypefifiri Xtyap • j 6'ry 5' 6\e6pov deivbv spoken lie is an imitation. It is a tolera\-qdei Ayei, | avyyvaarbv dweiv tart Kal ably accurate definition of a lie to call it T6 pi) Ka\6u. The cynical immorality of 'an imitation of ignorance in the soul': Hdt. i n 72 exceeds what Greek public cf. IV 443 C n. The spoken lie is ' not opinion would have tolerated: cf. Arist. a wholly unmixed lie,' because it implies Etk. Nic. iv ch. 13. See also on in that the speaker knows the truth: in a 389 B and Nagelsbach Nachhom. Theol. certain sense therefore it is mixed with pp. 240 ff. truth. It is varepov yeyovds, because the spoken lie cannot be uttered until the ap' ov—iro\c|j.tovs KT\. Cfrl 331 E— truth is known. Inasmuch as the spoken lie is mixed with truth, it is better than 19 rav KaXovjiivwv CX(i>v depends the ' veritable lie.' We have here noairorpo7rijs. If 6rav §ici /j.a.vtav—T6T€ thing but a special application of the old on been omitted, the construction would Socratic paradox 6 e/caw afiapTdvwv aixeivujv had be quite clear: as it is, some difficulty (see on I 334 A). I have placed a comma has been felt. Schneider understands after ye7<wAs, to mark the antithesis beas subject to iwixupuai: by Hertween etdv \f/evdos shews. T h e dissay TWV Ka\ov/xiv
3 8 2 c 18 ITOT€—p.£
line : it is presently shewn that the spoken

to man (any more than to God: cf. 382 E).

3&3A]

TTOAITEIAC B

123

fiaviav r\ Tiva avoiav icaKov TI iiri^eip&cnv Trpdrreiv, rore airorpo- 20 D irr)$ eveica tu? <j>dp/j.aieov xprja-ifiov yiyverai; Kal iv ah vvv I Brj eXeyofiev rals fivdoXoyCai,<;, Bid TO fir) elBevai oirrj TaXr)de<; e^ei nrepi, TCOV iraXaiS>v, d<j)Ofioiovvre<; TS> dXr)6ei TO -tyevBos 6 Tt /xaXtaTa, OVTO) -xprjcrifiov iroiovfiev;

Kal

fidXa, r) B' 6'?, OI/TGK e%et.

KOTO

TI Brj ovv TOVT(OV TW Oea> TO ^ei/Bos ^p-qaifiov; TroTepov Bia TO fir) 25 elSivai TO, iraXaia dofioia>v av yjrevSoiTo; TeXolov yAvT av eir), €(f>7). noLrjTTjs fiev dpa yfrevBrj<; iv 6ea> OVK evi. Ov fioi Soxei. E ' A W d Se8io)? TOLI? i%dpov<; I yfrei/SoiTo; TloWov ye Set. 'AXXa Bi oltceLtdv avoiav rj fiaviav; 'AXX,' ovBeLs, er), T<SV dvorjTcov Kal fiaivo^ievwv deoi\^. OVK dpa eariv ov eveKa av 6e6$ yfrevBoiTO. 30 OVK ecrTtv. TldvTrj dpa dyfrevBes TO Batfiovwv Te Kal TO Oelov. WavTairaai fiev ovv, e(p7). KofuBf/ dpa 6 6eb<; dirXovv Kal d\r)6k<; ev TS epyw Kal iv \6ya>, Kal ovTe avTO<> /AedlcrTaTai ovre dXXov; e^airara, OVTC KaTa avTaai,a<; ovTe KaTa Xoyovs ovTe Kara. 383 arj^eicov 7ro/i7rn9 inrap ov&' ovap. | OuTaxj, k'(f)r], efioiye Kal aiiTw 35 aiv€Tai aov XeyovTOS. —vy^Q)pel<; dpa, ecfrrjv, TOVTOV Bexnepov TVTTOV elvai, iv d> Bel Trepl 6eoiv Kal Xeyeiv Kal iroielv, a>? ixr/Te avTOvs yoTjTas ovTas TU> fieTaftdXXeiv eauTovi firJTe r)p*a.<; yjrevBeai Trapdyeiv iv Xoya> rj iv epya); ~%vy)(Oipw. TloXXa dpa 'Ofirjpov 5 34. o&re Kara tpavracrlas I I : om. A. ovap A ^ H y 1 : oi6' inrap 0B8' ovap q2.

3 8 2 D 22 (iv8o\oy£ais KT\. Plato seems to have supposed that ancient history and mythology could be manufactured to order. Cf. Arist. Pol. B 9. I26o.b 28 and Susemihl ad loc. He attempts the task himself in III 414 B ff., Prot. 320 C—322 D (unless this is really an extract from one of Protagoras' own works), Pol. 269 A—274 E, Tim. 21 A— 25 D, Critias, and Laws 676 B—682 D. 26 elSevai. The omniscience of the gods was no new doctrine: see Nagelsbach Horn. Theol. p. 23, Nachhom. Theol. pp. 23 ff. 27 irotT]Ti]S—^vt. ' There is nothing of the lying poet in God.' Cf. 365 C n. I can see no point in StallbaunVs notion that there is a play on the two senses of 7™?/ri)s—'poet' and 'creator.' 3 8 2 E 28 \[rei8(HT0. &v is carried on : cf. 1 352 E n. 30 |UUVO|IEVUV. Phaedr. 265 A ,u.avias be ye ciSy Stio, TTJP /UV vwb voeri/MaTW

35.

virap oi)5' 6vo*p A 1 : ofld' virap o^5'

a v S p a i r l v o i v , TT)V b t i i r b 8 e i a ^ y j TWV eiuffdrccv VO[ILL[LWV yiyvojj.^vy}v. Plato refers here only to the first variety: the second is discussed in Phaedr. 265 B ff. 32 KO|u8rj dpa KT\. The words airXouv, otire auros /Ae^tVrarat sum up 380 D—381 E (see on air\ovv in 380 D), the rest 382 A—D. 34 oiS-re Kara avTao-£as. See cr. n. and Introd. § 5. (paiveadai and (py$ tpavraaixa wporelvoiv in 381 E, 382 A favour the view that these words are genuine. 35 vnrap ovS' ovap. See cr. n. virap ou5' 6vap is not co-ordinate with oi)Ve Kara <pavrao-ias etc., but subordinate to them : for <pavTao~iai, \6yoi, and especially aifixeiwv iro)i.ivai might be vouchsafed either in waking moments or in dreams: see Stengel and Oehmichen in Iwan Miiller's Handbuch V 3 pp. 37—47- For the doctrine cf. Xen. Mem. I 3. 4. 3 8 3 A 5 irapd'ytiv. irapayovras

TTAATQNOS

124

[383 A

aKKa TOVTO OVK iiraiveaofieda, rrjv TOV evvirviov viro Ato? TO) 'Ayafiifivovi, ovBe Alr\firjcrev, eiOvficbv e/xe. Kayo) TO ^ot/SoD Oelov dtyevBes crTofia r)\7ri£ov elvai, fiavTiKy ffpvov Te^vrj. 6 B\ avTos vfivcbv, auTO? iv Qolvr) irapa>v, avTos TaB' el'rrwv, avros e&Tiv o KTavcav TOV TralBa TOV kfxov. I OTav T(? Tovavra \kyrj irepl dewv, ^aXeiravovfiev T6 Kal ^opov ov C Baxrofiev, ovBe TOV<; BiBacrKaXov; ido-ofiev eVt ivaiBeia ^pfjaOai TWV 8. 'ATT6XXU A 2 I I : 'A7r6XXwy vel 'Aj^XXwi'' ut videtur A 1 . adroh A1.

(conjectured by Richards) would be easier, but the slip, if such it be, is excusable, us—Hvras is not the accusative absolute: if it were, us would express the reason, and here it does not. We are defining the TWOS: and the construction

is (they must iroieiv) ws /iTjre avroits ydriras 6Vras, ' represent the gods as neither themselves being sorcerers,' etc. In irapayeiv the construction is changed, but the change is. natural, for our rule applies both to X6yos and iroiri takes the accusative and infinitive. Both \4yuv and iroieZv affect the construction, which involves a sort of chiasmus. Cf. Ill 390 B n. 6

TOV ivvirviov iroiMrijv.

/ / . II 1 —

airijs

A-H:

dwell upon or -emphasize,' is elsewhere always used in an ominous sense (see Jebb on Soph. O. T. 205): and here too, perhaps, it strikes a foreboding note. The words /ia.Kpaion>asfiiovswere doubted by Stephanus, who suggested tiaxpatuvos piov (so Euseb. Praep. Ev. x i n 3. 35) or /laKpaiavas /3(ou : but Apollo's prophecies did not refer to Achilles only, so that the plural is justified, awetpovs should be taken not with eiircuStas, but with /3/ODS, which is in apposition to eiiraiSlas. In the next line Oeo0iX«s e/ias TUX<W depends on the compound expression iraiHv' iir7ivrifiTi
8 11 0€TIS K T \ . The verses are perhaps, as Schneider conjectures, from Aeschylus' "OTT\WI> Kpieis, in which Thetis was one of the characters (Schol. on Ar. Ach. 883). Apollo with his harp (?xa"/ 3 8 3 B 13 Ko-yw—ttvoi. Contrast 6p/Myya) appears as present at the Aesch. P. V. 1032 \j/euhriyopetv yap OVK marriage of Thetis also in Homer (//. iiritTTaTai arojxa \ rb Aiov, a\\a ttav (vos reXet: see on 380 D above. xxiv 62, 63). Plato accommodates the beginning of the quotation to his own 14 TJXmjjov : ' fancied,' not ' hoped ' : sentence : in Aeschylus perhaps it ran 6 5' cf. V 451 A, ix 573 c, and i\wts, in vil £vedaT€?ro ras ifxas ei)7rcu5ias (so Butler, 517 B. This idiomatic usage is illustrated by Rutherford on Babrius 9. 2. quoted by Schneider). ivSarelcrBai, ' to

383 c]

nOAITEIAC B

125

vewv, el /MeXXovaiv rj/xlif oi vXaiceTrq> 67ri irXel<JT0V olov re. YlavTairaaiv, e(j)7}, eytoje

TOV$ TVTTOV<; TOVTOV; crvy^apw

ical o>? VO/JLOIS av j^pa>fj.r]V.

TeAoc

3 8 3 c 20 Bttoi—otov T6. The object of all worship and all religion, as of human

action in general, is assimilation to God : cf. X 613 A n.

20

APPENDICES TO BOOK II. I. II 359 D. T<5 Ti^ou TOV AvSov TrpoyoVoi. Most of the emendations (e.g. Tvyy T(3 TOV AVSOD Trpoyovia) which have been suggested in order to bring the present passage into harmony with the allusion in Book x 612 B, assume that the Gyges of 'Gyges' ring' is identical with the famous Gyges (who reigned about 687—654 B.C.), founder of the third or Mermnad dynasty of Lydian kings (Hdt. 1 8—13). On this assumption TOV AVSOO cannot mean ' Lydus' (the eponymous ruler of Lydia : see Hdt. 1 7), but must mean 'the Lydian' i.e. (according to the usual interpretation) Croesus, who was the ireyuirros airdyoio? Tvyeco (Hdt. 1 13). There is however no proof to shew that 6 AvSds could without further specification denote Croesus; and on this ground alone Wiegand's proposal (adopted by Hermann, Baiter, and Hartman) T<5 [IVyov] TOV AvSoC irpoydvo) breaks down: while Jowett and Campbell's alternative suggestions TUS Kpoi'o-ov 'TOV AVSOV irpoyovtu, and Vvyy ™ KpoiVov TOV AvSov TrpoyoVu, although satisfactory in point of sense, fail to account for the disappearance of Kpoio-ov. The proposals of Ast— T(3 Tvyr] TOV AvSov (or AvSaip) upoydv<j>, and [T<5] Yvyov TOV AVSOV [7rpoyo'va)]—will hardly win favour, while Stallbaum's TU Tvyy [TOV AV8O£ 7rpoydva>] merely cuts the knot. There is however no solid reason for connecting the Gyges of the proverb with the historical Gyges. In narrating the adventures of the latter, Herodotus makes no mention of a magic ring; but if such a legend had been told of the founder of the Mermnadae, Herodotus is hardly likely to have ignored it. In Plato's narrative, on the other hand, everything hangs on the ring. Nor is the magic ring known to Nicolaus Damascenus, whose account of Gyges seems to follow a different tradition from that of Herodotus: see1 Miiller's Frag. Hist. Graec. in pp. 382—386. It is therefore possible that Plato's story refers not to Herodotus' Gyges, but to some homonymous ancestor of his, perhaps (as Stein suggests on Hdt. 1 13) the mythical founder of the family, whose name may have survived in the Xifiv-q Tvyai-q (Hdt. I 93). The Gyges of history was not the first member of his family to bear that name: his great-grandfather at least was also called Gyges (Nic. Dam. I.e.). The resemblance between the two stories—that of Herodotus and that of Plato—is confined to two incidents, viz. the joint murder of the reigning sovereign by the queen

APPENDICES

TO BOOK

II.

127

and her paramour, and their succession to the throne. In these two features the history of the later Gyges may well have been embellished from the legends about his mythical namesake, or he may actually have copied his ancestor's example. It is noticeable that Cicero says nothing to shew that he identified the Gyges of Plato's story with the Gyges of history ; and in a poem by Nizami (as Mr J. G. Fra^er has pointed out to me), where Plato tells the story of the ring, the name of Gyges is not even mentioned. (See Prof. Cowell's article in the Journal of the Asiatic Society of Bengal, Vol. 30 pp. 151—157. Prof. Cowell thinks Nizami became acquainted with the legend through Arabic translations of the Republic.) Thinking it probable, therefore, that the proverbial ring of Gyges belonged not to Herodotus' Gyges, but to one of his ancestors bearing the same name, I have retained the MS reading. I do not think that the suppression of the name is a difficulty, though it would be easy to write (as I formerly did) 7>, TU> Tvyov TOV \V&OV irpoyovio. See Introd. § 5. Such a solution would bring the text into strict verbal harmony with x 612 B, with Cicero De off. m 38 (where the story is related, not of an ancestor of Gyges, but of Gyges himself—hinc ille Gyges induciiur a Platone), with Lucian Nav. 41 and Bis Ace. 21, and with Philostratus Vit. Apoll. 101. In each of these places we hear of 'Gyges' ring,' not of 'Gyges' ancestor's ring.' But it is better to adhere to the almost unanimous testimony of the MSS, especially as in this particular passage they are reinforced by Proclus. Schneider can hardly be right in supposing that the older Gyges is an invention of Plato's, although in other respects his note is deserving of attention : " Platoni vero licebat alterum Gygen fingere, ingenio et fortuna similem interfectori Candaulae, quern ideo genus ab illo ducentem facit, prioris nomen, quippe quod commune ei cum posteriori esset, reticens."

II. I I 359 E. TOVTOV 8e aAAo fi.iv 4\eiv ouScV, irtpl 8e rfj xaPL XPV
If (with A) we omit exeLV> t n e meaning must still be : ' the corpse < had > nothing else upon it, only on its hand a gold ring, which he (Gyges) took off and went out.' But it is impossible in Greek, as in English, to dispense with ' had.' vDr Jackson proposes to read TOVTOV for TOVTOV, and omit I^av and ov, understanding the sentence to mean ' he took nothing from the corpse except a gold ring on its hand, and then went out ' (Proceedings of the Cambridge Philol. Soc. Vol. 11 1882, p. 12). In favour of this view he urges that ' the nudity of the corpse is not mentioned, either in Cicero's paraphrase de Officiis in 9 § 38, or in that of Nizami' (see App. I). Philostratus is also silent on the subject (Heroic. 28). If the principle of this solution is correct, I should prefer to retain TOVTOV : for there seems to be no reason why Trepiaipeio-Oai should not take two accusatives like (TOVTOV)

a4>aipdo-6ai, irepitcpovuv, nepiK^TTTeiv, and the like; or, as Dr Verrall

128

APPENDICES

TO BOOK

II.

remarks (Proceedings, etc. I.e.)—I think with less probability—TOVTOV might be ' regarded as a second accusative after ironr/aavTa. understood with SXXo fiev oiSeV.' The reading TOVTOV Se aXXo fixv ov8ev, irtpl Si Trj XeiPL xpvaovv SaKTv\iov wepieXoiitvov tK^rjvai is adopted also by the

Zurich editors (1839) on the suggestion of Winckelmann. Dr Jackson's view of the passage, in which I formerly concurred, gives excellent sense, and may be right. But it is to be noticed (1) that our chief authority for epeiv after SaKTvXwv—an obvious attempt to amend the error which survives in A. Madvig conjectures ITXOVTOV Se otb'iv and Liebhold (FL Jahrb. 1888, p. 107) Koa-pou Se dXXo fx\v <e^ovT> ovSiv for TOVTOV 8e dXXo fiiv oiSfV.

Neither of these proposals has any plausibility, and it is best to regard this as one of the places where we owe the right reading to II.

III. I I 3 6 4 C. 6/i.oiws SiKaiov

lav T€ Tiva i^Opov aStKM pXax^Eiv KTX.

TrijfUTJvaL iOeXr/, futTa

rrfXiKpuiv SdTravuSv

Instead of /?Aai/rciv, the best MSS read /3Xd>j/ei. If fiXatf/ei is retained, the subject must be either (1) TIS or o iOcXoiv Tr-qfiaLvuv supplied out of •tnjfi.rjvai ideXy, or (2) the prophet consulted. The latter alternative gives the right sense, but the change from the singular to the plural (in TreLOovrts) is very harsh. If we adopt the first alternative (to which J. and C. incline), we must regard the clause idv TE TWO.— f$Xd\pf.i as semi-parenthetical, and connect TTUOOVT^ with dyvpTai Be /cat /xavreis at the beginning of the sentence. Such a solution is not less harsh than (2). ySAoii/^et must, I think, be pronounced corrupt. Muretus read {SXdxj/ai, depending, like axelo-Oat, on Suva/us; but /3Aa'i//
There is still however a serious difficulty in the collocation of the present dKcZo-OaL with the future ^Xdx^eiv. The explanation given by Schneider in his Additamenta is linguistically unassailable and gives an excellent sense. For the common confusion of -ei and -eiv see Introd. § 5. IV. I I 365 D, E. OVKOVV, £i /it€V jxrj flo-iv, rj fjirjSiv avTOis T W dvdpoitrlvwv fiiXei, rl Kal tf/juv fieXr/Ttov TOV XavOdvuv ;

The reading of the best MSS, KOI -qjuv ixiX-qriov TOV XavOdvuv, is

defended by Shorey {A. J. Ph. xvi p. 231), but (as I think) unsuccessfully, and even the most conservative editors abandon it.

APPENDICES

TO BOOK II.

129

We have to choose between (1) KO.1 -qfuv /xe\ijTeov TOV \av6avuv; (found in several inferior MSS besides v), (2) ov$ yjj.1v fueXyreov KT\. (q Flor. U), (3) KCU rjiilv < ov> fjLeXiyreov KT\. (Paris D in margin), (4) K
yti.iv dfj.t\7jTeov (a conjecture of Baiter's). It is possible that each of these readings is due to conjecture, and we can scarcely hope to restore the hand of Plato with certainty in this passage. I formerly (with Bekker and others) printed ov'S' y'fuv. The meaning is satisfactory, but the correction does not seem probable in itself. The same may be said of (3) and (4). I have now followed Stallbaum in supposing that TL was accidentally omitted after the -u of ju.eA.et. Such a slip is easy enough, and would be most likely to be corrected by the introduction of a negative, as in (2) and (3). Moreover, as Stallbaum says, TL KO.1 rj/juv "huius sermonis alacritati plane est accommodatum," and KOLL is, I think, sufficiently justified by the obvious contrast between the gods and ourselves. Tucker objects that ' " If the gods do not care, why should we also care?" is as bad in Greek as in English': but KO.1 is hardly so much as 'also': it merely points the contrast. Cf. m 414 E n. There is no difficulty in OVKOW followed by a question, so long as the question is merely rhetorical. Hermann proposes OVKOW—KOX tjfuv fjLtkrp-iov, but the negative would require to be reinforced before -q^lv. I can see no probability in Tucker's conjecture, viz. OVKOVV— i

1 J

A. P.

I.

T a fiev Brj -rrepl deovs, t)v 8' ijco, roiavr'

aicovo-Teov re Kal OVK aKovariov Tifirfcrovaiv

Kal ryoveas rrjv re dWrfXcov

•7roir}crofievoi
olfiai

y\

7roif)crat iJKiara

rbv ddvarov

av yeve
BeBievat;

fyalveadat.

re Xexreov

re Tt Be

Kal ola

rj r/yei ' rivd

ev avrq> TOVTO TO Beifia;

Ma

TTOT B Ala,

Tt Be; rdv "AiBov r)
elvat, o'iei rivd Oavdrov dBerj ecreaOat Kal ev rais /xa^at? io Trpo ijrrrjs re Kal BovXelas ddvarov; eiriararelv

&5? eoiicev, 386

(j>i\iav /x,rj Trepl (TfUKpov

e<pr], 6p6a><; TJ/UV

5 Brj; el /AeWovcriv elvai dvBpeioi, dpa ov ravrd airovs

arra,

ev0u<; e'« -iraLBwv Tot? deovs

Kal irepl

OvBafiax;.

rovrcov

3 8 6 A—389 A So much for the doctrines by means of which we are to foster the sentiments of piety towards gods and parents and mutual friendship among the citizens. In order to encourage Bravery, we shall require our poets to extol and not to decry the life which awaits us after death : otherwise their poetry will be not merely untrue, but detrimental to our future soldiers. Here again Homer deserves censure. Fearinspiring names like Cocytus must be discarded, as well as lamentations put into the mouths of famous men: for the good man has no cause to bewail the death of a good comrade, either for his comrade's sake or for his own. Homer offends against this canon when he represmts Achilles and Priam as indulging in lamentations over their dead ; and still more when he makes the gods, and even the greatest of the gods, give way to grief. Moreovei; as excessive mirth is apt to rebound into the opposite extreme, our youths must not be laughterloving. Homer errs in depicting good men and gods as overcome with laughter. 3 8 6 A I Ta yXv Si] irepl 6eovs KT\. Rettig (Proleg. pp. 6i ff.) and others sup-

rwv

alprjaeadai

Ael Stf, &>? eoiicev,

/x,vdtov rots

eir^eipovcnv

pose that the virtue of bcnbrrji is alluded to here—a virtue which in the earlier dialogues is sometimes placed by the side of the four cardinal virtues {Prot. 329 C, Men. 78 D, Gorg. 507 B). But daidrqs is not specifically named (in spite of II 380 c), and it is clear from the words Kal yof^as—Tonjuofitvots that Plato is thinking at least as much of duty to man as of duty to gods : cf. II 378E c, 381 B, 383 C. See also App. I. 5 avSpetoi. Plato has in view chiefly courage in war: hence the importance which he attaches to removing the fear of death. Cf. Tyrtaeus 10 (re0«iyuevcu yap /faXoy KT\.) and 12. 23—32. The poems of Tyrtaeus are not open to Plato's censure in this connexion. Pfleiderer (Zur Lb'sung der PL Fr. p. 23) wrongly represents the present passage as tantamount (or nearly so) to a denial of the immortality of the soul, which is affirmed in Book X. It is possible to criticise the popular conception of immortality without disbelieving in a higher form of the same doctrine, and this is just what Plato does here. 11

Kal irepl TOVTWV TWV |XV0WV should

386 D ]

nOAITEIAC f

Xeyeiv, Kal Beladat, fxt) XoiBopelv dirXait; ovras TO ev "AiBov, dXXd C fiaXXov

eiraivelv,

peXXovcriv

w? ovre

dXrjdfj ' Xeyovras

fj,a')(ifj1oi<; ecreaOat.

Aet fievroi,

ovre

a>eXip,a Tot?

e
'Fi%aXe(,i{ro/j,ev

apa, rjv B' iyw, diro rovBe rod e-rrov^ dpgdfievoi -rravra rd roiavra, /3ovXoi/j,rjv avBpl

K' eTrdpovpos

etov Orjrevefiev

15

aXXq>,

7 r a p ' aKXtfpG), a> fjur] £$Loro<; 7roXi)? elt],

•f] irdaiv

veKveaai

Kara0t/j,evoi<Tiv

avdcraeiv

Kal TO D

I oiKia

Be dvrjTolcn,

(TfiepBaXe' evpwevra,

Kal

dOavdroicn

(pavelrj

rd re arvykovcrt,

20

Qeol 7rep'

Kal d) "TTOTToi, 7} pa Tt? earl Kal elv 'AtBao Bofxoiaiv ^v^rj Kal e'iBaXov, drdp (fopeves OVK k'vt irdfnrav Kal

25

TO

o'iw iretrvdaQav, ral Be. aKial

dtacrovai-

S' €K peOecov 7TTafievr} "AtSocrSe /3e/3r/Kei, bv iroTfjbov yooaiaa, XITTOVCT' dvBporrjra Kal r)j3r)v' 17.

1}—€«; I I : om. A.

be taken with eiruTTaTeiv rather than with \iyuv (sc. avroijs, i.e. TOVS /liBovs). Hartman, connecting the words with \eyeiv, would expunge TUIV ixiiduv " cum poetae non de fabulis TO iv A'tSov describentibus Xf^ctK soleant, sed ipsi Orci territamenta narrent "—a just criticism, and conclusive in favour of the construction which Hartman rejects. 12 XoiSopetv. The traditional literary picture of the Greek Hades deserves what Plato says of it (see the quotations in Nagelsbach Horn. Theol. pp. 397 ff., Nachh. Theol. pp. 396—398), although a brighter prospect was held out in the Eleusinian mysteries and the Orphic theology (Nachh. Theol. pp. 398—407). OTTXUS OUTO>S.

II 377 B ».

3 8 6 c 13 XfyovTas- For the accusative after the dative e7rixf'po5(7i cf. Euthyph. 5 A, Crito 51 D. Before \
20.

dvrjToiaL II : dvy)Tots A.

lar liros is sometimes used of more than one verse, e.g. Hdt. VII 143. The lines are addressed by the shade of Achilles to Odysseus : Od. XI 489—491. On the omission of

3 8 6 D 20 OIKIO—8eo£ irtp. / / . XX 64, 65. The words in Homer are under the construction of Seiiras—firf. 23 cS irdiroi. The exclamation of Achilles when the ghost of Patroclus eludes his embrace: / / . x x m 103, J04. On (pptves as the " physical basis of life " in Homer see Leaf ad loc. 26 otu—dtcnrown. Tiresias retained in the other world something of the physical reality of his earthly existence : Od. X 493—495 TOV TC (ppives 1/J.iredol elaw I T<£ Kai TedvqCm vbov jrdpe Hep
aovaiv. Plato allows the force of attraction to alter roi to rtu : cf. Men. 100 A olos TreirvvraL TCOV ev "Atdov, at 5^ GKMJI

ataffovat. 28 <]/ux^—•flPiv- II- X V I 856> 8 57pediav, explained by the ancients as /IAIJ 9—2

TTAATQNOI

132

[387 A 387

icai TO

Tj Be Kara %0ov6s, Terpcyvla'

rjire

ore WKTeplBes fiv%a> avrpov 6e? ov TroorjTtKa Kal tjBea rot? TTOXXOI<; aKoveiv, aXX ocrw TrobriTiKwrepa, roaovra) TJTTOV dKovaTeov iraicrl Kal dvBpdauv, 0&9 Set eXevdepov; elvai, BovXeiav davdrov fidXXov 7re<j)of3r)fievov<;. TiavTairacn fiev ovv. 15 II. OVKOVV eVt Kal rd irepl ravra bvofiara irdvTa ra Betvd re Kal o/3epd aTroftXrjTea, KWKVTOVS re Kal crrvyas ' Kal evepov; Kal C dXijSavras, Kal aXXa b'aa TOVTOV TOV TVTTOV ovofia^ofieva &>
13.

A 2 II:

A1.

TOD cihfn.aros (Hesych. s.v.), more probably denotes the mouth (as part of the face) : cf. Leaf ad loc. and //. IX 409. Leaf plausibly suggests that av in avSpoTTJra, ' manhood'—found in all but two MSS of the Iliad—was only the written sign of the nasalis sonans, and counted as a short vowel. 3 8 7 A 1 '(n'X'i 8fc—T«Tpi-yuta. //. XXIII 100. " T h e voice," says Leaf, "is as weak a copy of the living voice as is the eiSoiXoK of the airds ": whence TET/M7wa and rerpiyvZai again just below. 5 us 8* OT«—ijea-av. Said of the souls of the suitors following Hermes down to Hades : Od. xxiv 6—9. Possibly we should read r/urav for fjeiraj' (with Howes, Harvard Studies in Cl. Philol.

and the denizens of the lower world in general: see / / . XV 188, XX 61. The Scholiast's derivation is more probable than that of Brugmann, who {Grundriss II p. 180) derives the word from h and a nominal suffix -cpo. Plato at any rate would have preferred the Scholiast. On &\Lf3ai>Tas inot found in Homer or Hesiod) see Plut. Quaest. Symp. VIII 736 A (cited

VI p. 190}. 3 8 7 C 16 fve'pems Kal d\(|3avTas. The Scholiast writes : ivipows TOVS ce
(where d\if3ai>Ta=o|os). There, however, the right reading riiay be aXt^avra, i.e. 0! a\L/3avTa. But in Sophocles Fr. 751 ed. Dindorf the a is certainly long, unless the text is corrupt. Possibly the word is connected with yXlftaros; cf. Hesych. s. v. •qXLfia.Tov, where we are told that

£pafe. Early psychology scarcely separated the dead body from the surviving spirit: the latter still lived where the body lay ' within the ground.' Hence ' those within the ground' (opposed to the twixBbvioi. or living) became an expression for the spirits of the departed,

by Ast) 6 Se a\Lfla.s Kal 6
p yy pfq j |7/ TIJTOS. The ancients derived the word from d and the root of XeljDw \l$ etc., calling the dead ' sapless' 5iA rty TT)S Xi/3dSos &/j.e9e£tav (Schol.). L. and S. object that the d is long, relying perhaps on the line of Callimachus in Et. M. 63, 51

ifB-qZav olov aXtfiavTa. irivovrtt

STTjcrixopos Tdprapov TJXlfiaToy TOV fiadhv \tyei. 17

TOVTOU

TOV

TVITOV.

writing dXXa 6vbp.a.Ta

Instead

of

oaa roirov TOO

387 D]

TTOAITEIAC T

Brj Troiei TravTas TOVS aKovovras.

133

ical fcrw? ev e%et Trp6<s aXXo n •

rjfj,el<; Be VTrep rcSv (frvXdicwv o/3ov/j,e6a, fj.rj i/c rfjs pLK7]<; Qepfiorepoi

Kal fiaXaicGOTepot, rod

K a t 6pdw<; y , er), <j>o/3ov/j,eda. 'A(paiperea evavnov

TVTTOV TOVTOIS XeKTeov Kal iro^reov;

D oBvpfioiii; apa i^acpijao/xev dvBpwv.

dpa;

ra> eTrtet/cet, 7)
ovirep

Qafiev

ical yap.

TreTrovOoTO? oBvpoLT av.

Nat.

rj/uv. 20

Tbv Be

A ^ \ a STJ. K a t TOIM?

' ical TOU? O'IKTOVS TOU? TWV eXXoyificov

'Azwy/eij. e
iyd), el 6p6a><; e^aiprjaofiev

TOiainrj^

BeovTOS yevwvrai

rj ov. eratpd?

S«O7ret Brj, r)v 6"

a/Aev Be B-q, on eartv,

OVK apa Ov Brjra.

virkp

6 eVtetK^? avijp 25

TO reOvdvat y

ov

Beivov

eicelvov C09 Beivov TI

'AXXa fxr]v ical roBe

\eyo/j.ev,

18. Trote? Hertz: irote? chs olerat AITS: iroul OJS oldv re q. 19. birtp FT: inrb A. id. (Taip6s S ? et idem (vel potius fraipos) A 2 : trepos A 1 !!.

Tiiirou 6vra Plato writes aXXa oVa TOIJTOU suavitatem et delectationem : v. p. 387 B, TOO "njTrou 6vo/j.a£6[j.€va, with precisely 390 A, 397 D, 398 A al." (Stallbaum). the same meaning: TOIJTOV TOU TOTOV 19 p.i| €K—i]|uv. p£TT€iv Stj iimei. The remark lit fit of a fever.' In depfibrepoL /cat /xaXa/cujoterai, which appears in the best MSS— see cr. n.—after woiel gives no sense, and repoi. Plato is thinking of the softening effect of heat upon iron: cf. (with J. and is admittedly corrupt, us olbv re, found C.) infra 411 B ojtnrep <jiht\pov e^dXa^e, in four inferior MSS besides q, is a rare Laws 666 C, 671 B KaSairep riva alS-qpov phrase, occurring, I believe, nowhere else in Plato, though found in Aristotle (Pol. E ras ^pvxo.'S TQV -KIVQVTWV hiairipovs yiyvofxevas /j.a.\da.K0iT4pas yiyvecffat; see 11. I3i3 a 39, where Bekker conjectured also //. xvni 468—477 and Whitelaw on olovrai); but 'to shiver as much as Soph. Ajax 651 in Cl. Rev. V pp. 66, possible' is painfully frigid. No emenda230. In so far as it associates heat with tion at all satisfactory has yet been procowardice, the comparison breaks down, posed—neither Winckelmann's olniTas, nor Hermann's oaa. ITTJ (with reference to for heat meant courage to the Greeks. recitations of the rhapsodists !), nor Mad- For this reason Stephanus conjectured d$€p/x6TepoL and Ast affu/xoTepot, a reading vig's clis oirir^a, nor Campbell's us (red. afterwards found in v. Ast's conjecture Hertz (Fl. Jahrb. 1872 p. 852) supposes is thus refuted by Hartman (I.e.) : " Astii the words to be a gloss by some Chrisconiectura inepta est, quum dOvfila vitium tian reader, meaning 'as he ' (i.e. Plato) sit, non vero iusta ac temperata fiaXaida ' imagines.' The author of the gloss (dixit enim /xaXa/cc6re/>Oi TOU SCOVTOS)." wished to indicate that he at least could In the next sentence Hartman expunges hear such tales without shivering. After 0o/3oi5/xe0a without sufficient cause. us ol'ereu found its way into the text, it was probably altered to oiovrm (to suit 3 8 7 D 23 TUV IXXO^IAWV avSpiov : a the plural aKoiovTas), from which olov re is a corruption : cf. II 358 E, where q has subjective, not an objective genitive: see E olofrat as against olbv re of the best MSS. below, and 388 E, 390 D ei' iroti Tines— Kaprepiai—Kal \4yovTdL Kai Trp&TTOVTat. See also on VI 504 E. biro 4\\oylfiwi> dvdpuv with X 60; D. 25 d eineiK^s dvijp—irpoo-Setrai. This 18 Kal to-ws—aXXo TI : " videlicet ad

TTAATQNOX

134 o>? 6 TOIOVTO<{ fidXiara

avrbv

avrai

[387 D

avTapKr)<; irpb<; rb ev tfjv, ical

30 Btaep6vT(o<; I TS)V aXXcov rjKiara erepov TrpoaBeiTai.

*AXr}6r], er). E

"H/et Beivbv a-reprjdrjvai bios r) dBeXov rj ^p-rj/xaTav r) dXXov

rov TWV TOIOVTCOV. "H/a-erra fievrot.

oBvperai,

<j>ipet, Be c6? Trpaorara,

KaTaXdfty.

UoXv

35 TWV ovofiaar&v tnrovBatait;,

orav

avBpwv, yvvai^l

"H/ciaT

dv e^aipolfiev

Be airoBiBol^ev,

xal | ocroi ica/col T&V dvSpwv,

apa ical

TIS avTov roiavrr]

^v/xfyopa

TOV? Oprfvovs

teal ovSe Tflwrai?

'iva "qfx/iv Bva^epalvwaiv

388

ofioia rouTot? iroielv ou? Brj a/u.ev eVl <$>vXaicf} rrj<; %<«/)a? Tpeeiv. ?, e<j>r). TldXiv

Br) 'Ofirfpov

ur) TTOuelv 'A^iXXea, S

re Berjao/jLeda ical rtov aXXcov

deas

iralBa,

aXXor' iirl TrXevpas Karaiceifievov,

aXXore B' afire

VTTTIOV, aXXore Be Trprjvrj, Tore B' opdbv

dvaaravra

7TXCOI^OVT^ dXvovr'

eirl Oiv' dXb<;

arpvyeroio,

33. ddtiperai, (ptpu coniecit Stallbaum : 65ipe(rdcu, cpipuv AIIS!^ 1 : X/"l P r 0 Ktt ' ?234. dip' a^ n : &pa A. passage is full of Socratic colouring, ovwep KOX iraipfo eepci. See cr. n. The infinitives dSipeadu and , but this is too harsh. The rhetorical repetition of iJKiar' &oa proves that like arepriBrivxi. they should be under the government either of Seirov itself, or of some notion supplied out of Seii^y. As the former alternative gives the wrong sense we must, if the text is sound, take

refuge in the latter. Hartman by a tour de force resolves 17/aoTa havbv into riKiura eUds atirbv SeSUvai, and carries on the ri/e6s. It would be somewhat easier, I think, though still very harsh, to supply Seii/is out of 8ew6v, deivds being used as in Seu/bs KaTap6.
(Theophr.

Char. 15, cf. infra 395 c ) : but it is difficult not to believe that the text is corrupt. In g, Kal has been corrected to %pi\, and the insertion of Set before KO.1 is suggested by Hartman. The question however is not what the good man ought to do, but what he actually does, and for this reason Richard's Zotue after ddip&rffai is better, although otherwise unlikely. Stallbaum's alternative proposal to read oSiptrtu, (pepei 54 seems to me far the best both in point of sense, and because it might easily pass into dStipeoffai, tpipav Si under the influence of
388 D]

nOAITEIAC

B ' fi'rjoe af/,(j)OTepaLGtv •Xevapevov

^epalv

135

eXovra

KOVLV

bcra Kai ola iiceivo<; eiroirjae' XiTavevovrd

fir/Be Tlpia/jiov,

iyyvs

de<Sv

yeyovora,

re Kai KvXivBofie.vov

i^ovofiaKXijSrjv

Kara

ovofxd^ovr'

Koirpov, dvBpa

TTOXV B 6TI TOVTCOV fjiciXXov BerjcofieOa 6Bvpo/u,evovi ical C

alOaXoeaaav

icd/c tcecfraXr)';, /j,7)Be aXXa KXCLLOVTO, re Kai oBvpofievov, io

' difioi

€Ka<nov.

firjroi

Oeovs ye iroielv '5

Xeyovra? iya> BeiXrj,

(O/JLOO

el 8' odv deovs, firjTOi TOV ye fieyicrrov

BvaapuaroTOKeia' TMV Oewv ToX/nrjaai, oi/Tft>9

dvofioito'; fMt/iTjaaa-Oai, ware, a> TTOTTOL, dvcu, r) (f>iXov dvBpa

Bim/cofievov

irepX acrrv

6<j>6aXfiol<Tiv opwfjbai, ejAov B' oXocpvperai

20 yjrop'

Kai at at eycav, o re [LOL %apiT7]B6va (friXraTov D

' /xoip' V7ro TlarpoicXoio 23.

dvBp&v

M.evot,Tid8ao BafJirfvai.

0 re Leaf ad / / . x v i 433: ore codd.

ing in the literal sense (yet e/c rov voD £OVT' conceals some word meaning 'to eKir\ibtw in Hdt. VI 12), but it cannot rush wildly from his tent,' inl 6LI>' being bear such a meaning here. If the MSS probably for tirl Siva, not for e?ri divl. There is apparently a contrast between are right, TT\U>"C£OVT' must be regarded Achilles' anguish within his tent and (with Schneider) as a metaphor, the without, and some word is needed to agitated movements of Achilles being mark his exit. Nothing can be made of compared to the unsteady motion of a the variant TT\6.^OVT' (in a few inferior ship upon the sea. Achilles is so to MSS). In default of anything better we speak 'at sea' and shews it in his gait; must (I suppose) provisionally acquiesce cf. the metaphorical sense of XE<Mi"0M<«. in Schneider's interpretation. The picture savours of the burlesque, and 3 8 8 B 9 |M]8£—K«}>aX.T]S. / / . XVIII Howes suggests that TT\U>1£UV may be a 23,24. deliberate parody on Plato's part (Harvard Studies etc. vi p. 202). As no 11 CKCIVOS. Homer. other example of such a use of 7r\wif&> eyyus 8etov. Zeus was Priam's seventh has been adduced, the word is perhaps ancestor (Apollod. Ill 12). The phrase corrupt. Heyne's irpuffoxr' "matutinum has a dash of old-world romance about it: se a g e n t e m " (ovSe fuv 17WS ' (paivoixivr) cf. 391 E infra and Stallbaum on Phil. XrfSetTKev inrelp d\a, says H o m e r ) will 16 C ol fj£v 7raAcuot, Kpelrroves rin&v KOX never command a wide assent: still less iyyvr^paj de&v oiKOvvres. ir\d>i
whose quantity is not above suspicion, or irpcf litovr (Liebhold Fl. Jahrb. 1888, p. 108). aldforr' (Herwerden and Naber) is better in point of sense, but the alteration is too great. I have thought of TTCSW ififocr' (
124), or acpXol^ovr' (cf. &(p\oi
in / / . XV 607).

Perhaps, however, Tr\oit-

12 XiravevovTci XXII 4 r 4 , 415.

Te—^KCKTTOV.

//.

3 8 8 c 17
19 co iro'iroi.. / / . XXII 168, 169. The words are uttered by Zeus with reference to Hector. For acrri our Homer has fxos.

23 a! at—8a(ir]vai. / / . XVI 433, 434. The only variant is wfioi. for a! at.

136 25

[388 D

TTAATQNOI

H I . Et yap, a> TOIOVTOV fj Xeyeiv r) iroielv, dXX'

ovBev alo")(yv6iMevo<; ovBe icapTepwv 7roXXov<; eirl a/Micpolaiv iraBrj30 fiacriv Oprjvovs av aBoi ical dBvpfiovs. ' !'AXrjQecrTaTa, e(f>rj, Xeyeis. E Ael Be ye ov%, <w? apn f)iuv 6 Xcyos eo-^fiaivev q> ireio~Teov, e<»9 av Tt9 r)/J,a<; dXXa> KaXXiovi ire'iar). Ov ydp ovv Bel. 'AXXa firjv oi/Be Td<; ye Bel elvai. a~^eB6v ydp OTav T(9 i(J3ifj layvpai yeXtoTi, lo")(vpav teal fieTa/3oX7)V tyr/Tel TO TOIOVTOV. Ao/cet fioi, 35 e7). OiiTe apa dvOpcoirov; d%iov<; Xoyov tcpaTovfiepow; virb yeXcoTO? dp Ti9 iroifj, I diroBeKTeop, iroXii Be I)TTOV, idv 6eov<;. TloXv fievToi, 389 •i) S' 09. OVKOVV 'OfAijpov ovBe Ta TOiavTa diroBe^o/jieOa irepl

dewv 5

acr/3ecrTO9 S' dp' ipcopTO yeXax; fj,a/cdpeo~o~i Qeolaiv, CB? tBov "R(f>aio-Tov Bid 8d>/j,aTa ironrviovTa OVK diroBeKTeov icaTa TOV O~OV Xoyov. TiOevai1 ov yap OVP ' Brj diroBeicTeov. 33.

Et o~v, etyr), fiovXei i/ibv B

(vel potius e
3 8 8 D 2,8 cl Kal lirCoi av™. KO.1 is not 'even' (J. and C ) , otherwise there would be too much emphasis on iirloi, but 'also': 'if it should also occur to himself (sc. as Homer says it occurs to gods). The emphatic word is atfr^S. For TOIOVTOV Hartman requires either

l<j>ri II.

p. 832) but 5^ follows Tf very often, especially in iro\v 8e", fiiyteTov 64 etc.: see 11 367 c 11. Cobet's oiirapa i.q. OUTOL apa, though approved by Hartman, is therefore unnecessary. 3 8 9 A 1 OVKOVV—Xoyov. The lines are / / . I 599, 600. Hermann wished to TOIQVTQV TL OX TO TOIOVTOV ; b u t c f . 4 1 6 B , read OHKOVV and reject &iroSe^6/ieda. irepl dewy, placing ret TocavTa under the goIV 426 B, 429 E, IX 590 E and II 368 A n. vernment of aTroSeKT^ov. OSKOVV may be 29 ifj—TOIOVTOV. See cr. n. The present t<j>ifj is slightly better than ifj comes think, the objections felt by Hermann to rather nearer to the reading of A and II, airoSeS-biieBa. irepl 0eu>v, and by Herwerand is preferred by Baiter and Hartman. den to irepl 8ewv. The asyndeton in For tyre? H. Wolf conjectured iroiei, a
nOAITEIAC T AXXa

firjv Kal dXrjOeidv ye irepl

opaco'i iXiyofiev dvOpwirois

apri,

iroXXov

Kal ra> OVTI 8eo7.cn fiev

Be ^prja-ifiov

TOLOVTOV larpols

137

a>? iv (papfid/cov

Soreov,

l8ia>Tai<; Be ovx

Troirjreov. a^prjarov

el

yap

^fret/Bos,

etBei, BrjXov, OTI TO ye 10 dirreov.

ArjXov, e<{>7).

Tot? ap-^ovcriv Brj rr/s Tr6Xea)<;, eiirep TUTIV aXXois, irpoar/Kei, ^jrevBeadat, rj iroXefMiav rj TTOXUT&V eveica e V dxpeXia TJ79 TroXeas, C oe aXXois

"wdaiv oir^ dineov

TotouTOV? dp^ovrw;

IBicorrj -^revcraadai ravrbv

<j>7]aofiev rj Ka^vovri

7T/3O9 larpbv

Kal /j,ei£ov d(idpTT)/j,a 15

rj daKovvTi

71730? TraiBoTpLjBrjv

Trepi T&V TOV avTOV crco/xaTO? •wadtq^dTuiv yJr) TaXrjOrj \eyeuv, 7T/3O? KVJ3epV1]T7]V

TTepl

rots

TOV TOIOVTOV, dXXd ' 7rp6<s ye Br) TOV9

TTJ? V€O><; T€ Kal

rj

T&V VaVTCOV fJLTj TO, OVTa

XeyovTl oVco? rj avTO? f) Tt? T&V ^vvvavT&v •Kpd^ewi eyei. 'AXrjdiaD rara, e<j>r]. *Av ap aXXov Tivd Xafiftdvy tlrevSo/jievov ' iv TJJ 20 TroXei T&V o'l Brjfiiovpyol eacri, rj irjTrjpa KaK&v rj TeKTOva Bovpcov, 15.

Toiofrrovs II et in mg. A 2 : om. A1.

who lie are to be punished. To lie to the rulers is worse than lying to a physician about one's illness. Not less necessary is self-control, which will enable our citizens to obey the rulers, and to rule their own appetites. Homer frequently represents heroes and gods as lacking in this virtue—as insubordinate, gluttonous, lustful, avaricious, prone to revenge, and mean. The effect is to discourage in the young the virtue zuhich we desiderate, and all such representations must therefore be forbidden: they are both impious and untrue. 3 8 9 B 8 d\Xd A | T]V Kal d\^6ci.av fjf. On the place of this section in the general plan of the Republic see App. I. 9 6«ouri yiv—eilSei. For the dative

and it is difficult not to believe that Plato was in reality referring to his own rulers. The serious objection to this view is that we have not yet heard anything of Plato's rulers: they are not described till 412 B. I think the solution may be that the present section on truth is a later addition made by Plato after he had written his first account of the rulers in Book III. See also App. I. 19 Xe'yovTi has caused difficulty, and Madvig would expunge the word. The explanation is simple enough, /XT) TOXTISTJ Xeyetv should be repeated between ij and 7T/3OS, and /J.T] rb. ovra ~Ktyovn 6'xws taken closely together, 'or to lie' (/J.7] rdXridrj \iyeiv understood) ' to a pilot about the ship and its crew by misrepresenting the facts about one's own condition e t c ' One dtoiai see I 330 B n. iv (fiapfidicov e'CSu MS of Stobaeus (I.e.) has Xiyopra, which is (cf. II 382 c, D) implies the usual Socratic also possible, and could only be explained analogy between body and soul: see on in this way. I have removed the comma 11 380 B. usually printed after XtyovTi. 11 ov\ dirre'ov KTX. Cf. Laws 916 Eff. 20 Xa[iJ3dvT|: sc.6Hpxwv- Cf. 1347A/Z. 3 8 9 c 15 Toioirovs is omitted by \a/j.l3avys (Ficinus and Benedictus) gives a Hartman, and is certainly open to doubt. wrong sense. The balance of MS evidence is in its favour, although a few inferior MSS and 3 8 9 D 21 TWV ot—Soiipwi/. Od. XVII one MS of Stobaeus (Flor. 46. 95), agree 383, 384. KO.KWV is of course neuter. If 1 with A in omitting it. It must either Schneider could shew that this quotation mean rulers who act iv' oxpehiq. rijs iroXews, refers to a case in which a chieftain in or else such rulers as Plato's. The former Homer did or did not punish a brnuovpalternative is not altogether satisfactory, yhs for lying, he would make out a

TTAATQNOS

138

tcoXdcret d>9 i"7riTt]Bevfia elcrdyovra riKov

re

ical oKedpiov.

[389 D

TroXeox; wcrrep

'Eai> 76, 77 8' 6'?, iirl

vew<; avarpeirye

Xoycp %pya

25 reXrjrai. Tl Be;
IIw? 8'

%(o<j}poavv7j<{ Be ft>9 Tfkrjdeu ov T B rouaBe /x,e
avroiis

Be dp^ovTas

a(f>poBlcria ical irepl iBwBas rjBovap;

T&V ' irepl

"Efioiye

Boicei.

TTOTOVS ical E

Td 8r) roidBe

30 ^<; Xeyecrdai, ola ical 'OfMjpqi Ato/i^S?;? Terra,

<Tia>7rf) fjcro, e'/xc3 B' eTmreLOeo

\eyet,

fiv0q>,

ical rd TOVTCOV e^ofxeva, T S iaav fi,

fievea

Trvelovres

BeiBiores

35 ical oaa aXXa roiavra. KaXai?. Tt Be; rd, rotdBe olvofiapes, Kuyos ofi/iar' e^av, tcpaBirjv S' i\doio 23.

Ko\&
prima facie case for his view that Plato is here prescribing canons for poetical representations, but there is nothing of this in Homer; and we must suppose that Plato is speaking here of his own citizens. See App. I. 24 edv 76—TeATJrai does not mean 'if our theory is carried out' (J. and C.) or ' if our ideal city is ever realised' (Rettig). Such a remark would be frigid and superfluous. The meaning is merely that the ruler will first use words, but, if these fail, he will afterwards proceed to deeds i.e. KoXacrei. Thefirstye assents: the second enters a caveat, ^pya reXijTat = tpywv T4\QS l yq

3 8 9 E 30 'O|ujp<;>. For this Sand a few other MSS read wap' 'Ofi-fip<ji. Schneider successfully defends 'Ofufipip by Arist. Pol, 8 5. I339 b 7 01) yap 6 Zeds aiirJs #5« Kal KiBaptfci roh iroMjTafs. The line is addressed by Diomede to Sthenelus in //. IV 412.

32 verses follow occur

TO. rairav e\d|jicva. The two which Plato here quotes do not Turret,ffjom-ijKT\., and do not even together in our Homer. Iaav—

'AxaioL is from / / . I l l 8 (ol S' dp' laav (riyrj phta irvdovTes 'Ax<«o(), (riyfj—try-

ixavropas from iv 431. Some editors bracket the first verse, but (as Hartman points out) it is not likely that a scribe should have interpolated a line from //. Ill 17 cro)(j)pocrwT|s Si—(iryurTa: 'for t h e before one from / / . iv. Plato may be mass of men, are not the cardinal points guilty of 'contamination,' or the lines of temperance such as these?' (Jebb on may really have occurred together in his Soph. O. C. 20 fiaKpav yap ws yipovn text of Homer. J. and C. suggest that Trpov
39OC]

TTOAITEIAC T

390 | Kal rd TOVTCOV e | ^ 9 , Spa KaXclx;, Kal oaa aXXa T ( ? iv Xoycp f) iv Troirjtrei etpr/Ke veavievfiara

IBICOTCOV et? dp-)(ovTa
Ov KaX&j?.

Ov yap, olfiac, eif? 76 cruHppocrvvrjv veot,? eVtr^Seta aKovetv. Tiva

ciWijv

tyavveTai; IV.

rjBovrjv 7ra/36%6Tai, davfiacrrov

el Be

r) 7rw?

aw

OVTCOS;, ed)?^.

5

Tt Se; Troielv avBpa TOV coTaTov Xiyovra,

avTtt> KOWHTTOV

&>? BOKSI

elvai TTOVTCOV, orav irapd

B

ovBev.

(TLTOV

Kal Kpeimv,

olvoxoos

(fropeycri

pedv

ir\eai

Kal eyx,ely

BoKel UOL i-TvnrjBeiov elvai

UXTI

Tpdire^ai

S' e« KprjTrjpos

dfyvcrcrwv IO

BeTrdecra-i,

Trpb<; iyKpareiav

eavrov

aKoveiv

vecp;

r/ TO Xt/ia) S' OIKTKTTOV r/ Ata, KadevBovrav

Oaveeiv

TCOV aWcov

Kal "irorfiov

eTTMnrelv;

decov re Kal dvQpdnrasv, &>?, fiovos

eypr)yopw<> a e/3ovXevo"aTO, TOVTCOV TTCLVTCOV paBiax; iirbXavOavofievov C ' Bia TT)V TCOV dcf>poBi(ricov iiriOvfAiav, Kal O£5T«O? eKirkayevTa TTJV ' Yipav, cecTTe /^^S' et? TO BcofiaTiov ideXetv 2.

IBovra

eXdeov, aXX' avTov

veavieifMTa 11-if. vcaviKeifuiTa A : veaviaKti/iara. 3 et fortasse II 1 . 8. irapa TrX^at n o s : TrapaTrXeTat vel 7rapct7r\€iat A I I 3 ^ .

memnon in //. I 225. The point of this pjp ivapcL 7TX^^J olvoirordfaif. See illustration is not in the abusive epithets, my article in Cl. Rev. xi p. 349. but in the insubordination which they and 39O B 13 Xip.cS 8"—eirio-iretv. Od. the rest of the speech (T& TOVTWV ei-TJs) XII 342. express. 14 ij( ACa—ImXavSavojMvov. fidvos iyp-qyopths refers to //. II 1—4 : the inci39O A 2 vcaviEvpaTa. See cr. n. dent itself is narrated in //. xiv 294 ff. The spelling seems established by the For the postponement of the relative o cf. verb veanetiecrBcu: e.g. Gorg. 482 C. veam(TKei/iaTa has however some authority, for IV 425 c. The effect is to throw emphasis on fidvos iyprfyopbis — that Zeus should veavurKciofiai was used (Photius s.v.). veanKei/j-ara, to say the least, is doubtful, forget what he had purposely kept awake to devise makes the scandal all the worse nor is vtaviKovv (Photius s.v.) enough to —and brings it into sharper contrast with justify such a form, in spite of Schneider Kadeudovrojv — 6.v6p^iirojv. ws must be {Addit. p. 19). taken with iirCKa.v6avbiJ.evov, the construc8 irapd irXeai—Seirdeo-cri. Odysseus tion being T) iroieiv Aia ws iiriXavdavbin Od. IX 8—10. Our text of Homer has Tapa Se ir'K^jdujtTL. I have written irapaixevov: cf. II 383 A. Stallbaum explains ir\tai for TrapdirXeicu or TrapawXeiai of ws fj.6vos iypriyopcbs as " ut solus vigil": while J. and C. supply CLKOOCIV after ij. nearlyall the MSS. Vat. r andVind. B have Neither view seems to me at all satisirfpLirXftai, Cesenas M Trap6.ir\etai (sic). factory. The text has been often called 7rapd7rXemi (which Howes I.e. p. 2O,s in question. Instead of ws Hermann thinks Plato found in his text of Homer) reads Kal: Herwerden and Richards sugis in reality a vox nihili; even if it did gest oaa (dropping a before e/3ouXeueraro). occur, it could not mean 'almost full,' as The best emendation is perhaps Jackson's L. and S. say : and such a meaning would efi for
15

TTAATQNOI

140 XafJjaL

fiovXofievov

%vyyiyvecr6ai,

teal Xeyovra

6vfj,La<; e%erai, &>? 0&8' ore TO Trpwrov 20
XrjOovre

roicrjas;

fj,oi,

fyalverai

icapreplai

irpo^

v, deariov 25

{Trrjdos Be TrXtf^as rerXadi

roiavra.

iTnrtjBeiov. airavra

&>? OVTW? VTTO

icfaoircov

7T/3O? d

ovBe "Aped><> re Kal 'A<j}poBirrji{ vtrb

H<j)ai<7Tov Be&fibv 81 erepa ov

[390 c

Ov fid rov Ala, y 8' 6'?,

'AXX' ' el irov

Kal Xeyovrau

re ical aicovcrreov, KpaBirjv

f/v 8' eyaj, D VTTO eXXo-

olov teal rb

^viTvaire

By, KpaBLr)- ical Kvvrepov

Ylavrcurraen fxev ovv, erj.

rives,

Kal rrpd'rrovrai fivdq>' aWo

Tror'

erXrjs.

Ov fiev 8rj BcopoBoicovs ye eareov elvai,

TOV? civBpa<; ovBe (jyiXoxprjfidrov^. ' OuSa/tw?.

OvB' aareov avrols E

on 30

Bwpa

0eoi)
Bwp'

alBolow;

ovBe rbv rov 'A^tWe«o? -rraiBaywybv

<£>ot,vi/ca eiraivereov,

eXeye

fiev

crvfiftovXevcov

' A ^ a t o t 9 , avev avrbv

avrq>

Bwpa

Xaftovn

Be Bdtpcov, fir) atraXXdrreaOai

rov 'A^iXXia

dljiwcrofiev

construed with €in\av9avbfj.evov. The pause which on this view is necessary after us helps still further to increase the stress on ^pos iy/nyyopiJis, which Plato certainly intended to emphasize. 3 9 O C l 8 |3ov\6|MVOV

TOKTJOS. /3ou-

tu?

eira/ivvetv rfjs

ovB' 6fioXoy^cro/j,ev

firfvios.

rois ovB'

ovro) <j>iXo-

actual life before our eyes. $ea.Tiov refers to TrpdrTofraL, aKovtyrtov to \£yovTai by

the usual chiasmus. J. and C. translate " performed by famous men or told concerning them," understanding wepi iWoyl[May dvdpwv with Xtyovrcu, but this cannot

be right. \6fievov is not otiose after idiXeiv (as Hartman alleges): ' to wish' (/3oiiXev. / / . iX5i5ff. The it appear to be. genitive juijnos, for which a few MSS read •20 "Apews—Secriiov. Od. v m 266 ff. /iiJi'iSos, is natural in paraphrasing Homer. Cf. the form 6dXew in x 600 A. is still under the government of 34 ovS' o|j.oXo\iidone by famous men' etc.: described e.g. idd in poetry by Homer's heroes, or done in

39i D]

TTOAITEIAC

T

141

elvac, wcne irapa TOV 'Ayafj,e/j.vovor), eiraivelv ra roiavra. 'OKVO> Be ye, tjV 8' eya>, 81 "Op,r]pov Xeyeiv, OTI OVS' b'criov ravrd ye Kara. 'A^iXXeu? <j)dvai Kal dXXcov XeyovT(ov ireidecrdai, Kal av &>? Trpos TOV 'ATTOXXCO elirev 5 eftXayfrdt; JM eKaepye, dewv oXocoTaTe TTUVTCOV rj cr' av Teiaaifirfv, ei p.01 Svva/j,[<; ye Trapetrj, B ' Kai 005 7Tj0O5 TOV TroTafiov, Oeov b'vTa, dTreidws el^ev Kal eToifios rjv, Kal av r a ? TOV eTepov iroTafxov ^Trep^eiov lepat HaTpoKXq)

r)pa>i, e7], KOfirjv birdaann,

(pipeaOai,

10

veKpai OVTI, Kal &)? eBpaaev TOVTO, OV ireicrTeov. TO? Te av 'E/cropo? e'Xlfet? Trepl TO arjfia TO YlarpoKXov Kal Ta? TWV %wyprj6evTa>v (r<j)aya<; et'9 TTJV irvpav, ^vfnravTa TavTa ov (^rjaofiev dXrjdrj elprjadai, C ovS' iacrofiev ireiOecrOat Toil? ' rjfteTepov;, to? 'A^AXev?, Oeas wv 7rai? Kal rirjXeo}^, crco voarjfj-aTe Bvo evavTLw dXXrjXoiv, dveXevdeplav Kal av inrepr}(j>avi,av 6ewv Te Kal dvQpwirwv. ) , Xeyeis. V. M ^ Toivvv, r)v 8" eyco, fir/Be TaBe ireidcofieOa /i??S' icofiev 20 D Xeyeiv, a>? ©770-6V? UocreoBiovos vbs TleipCOow; Te ' Ato? wpfi/qaav OUTCU? i-jrl Beivd? dpirayd^, firjBe TLV dXXov deov izalBd Te Kal r)pa> 12.

SXkov I I : aXXou A, sed v puncto notavit A 2 .

35 Swpa Xapttv. / / . xix 278 ff. Plato is unjust to Achilles : see ib. 147 ff. (J. and C ) . 36 Ti(n^v KTX. / / . XXIV 502, 555, 5^4. 3 9 1 A 1 uXX«s—48eX«i.v is again unfair : see / / . I.e. 560. 6 ?pXai|/as—impdr\. II- x x n 15, 20. 3 9 1 E 8 iroTap.dv. Scamander : / / . XXI 130—132, 212—226, 233 ff. 9 Kal av KTX. US should be repeated with I4>r) (J. and C ) . Hervverden rejects both TOV and SirepxfioO, the former because he thinks the article would suggest the Simois. Why should it not specify the other river towards which Achilles (according to Plato) shewed insubordination? Plato (as Hartman remarks) has just as much right to mention the river's

name as that of Achilles' tutor (390 E). The reference is to / / . x x i n 140—151. Although the locks were ' sacred to Spercheius,' the vow was nevertheless conditional on Achilles' safe return, which he knew was hopeless. This is the reason which Achilles gives for offering his locks to the shade of Patroclus rather than to Spercheius: ib. 150. dirdiraifii—'suffer me to give'—is in reality a prayer to the Spercheius. 11 "EK-ropos W-tis. II. xxiv 14 ff. 13 o-cj^ds / / . XXIII 175 ff. 391c 15 TpC-rou diro Aids- Peleus' father, Aeacus, was son of Zeus, 20 (iT|8i—HT)8«. Bekker read /j.r)Te— /-"jre; but fnjSe rdde is of course ne haec qiridem. 3 9 1 D 21 iup|M]
rTAATQNOI

142

[39i D

ToX//,r)o~ai av Beiva Kal do~e$r) ipydo~ao~6ai, ola vvv avTwv 25 epya

dXXd irpoaavayKatfiniev

TOVS 7roir/Ta<; rj firj TOVTCOV avra

<j>dva(,, r) TOVTOVS fir) elvat, de&v 7ratSa?, dfupOTepa Be firj

Xiyetv,

firjBe r)fuv eTn^eLpelv ireiOeuv robs

yevva)o~tv, Kal rjpcoe<; dv8ptoirav

irpoadev eXeyofiev, ov& ocria ravra

ovre dXrjdr).

7rov, on ex deSiv icaica ylyvecrdai dBvvarov. 30 Tot? ye

aKovovcrlv

/caicw OVTI, ireiadel'i

/SXa/3e/ja.

veovs, <w? oi Oeol icaica

ovBev /3e\Ttov
IIco? yap ov;

7ra? yap

ax; apa roiavra

b'trep ' yap iv Tot? E iireBei^afJLev yap

eavTw

Kal fi-qv

gvyyveofirjv egei

TrpaTToixriv re Kal e-rrparrov

Kal oi Oeup
35

Tirjvos

A t o ? irarpfpov

eyyvs,

a>v Kar'

/3&>/io? iar'

Kal ov trw o~cpt,v i^irTjXov wv eveKa Travareov

iv al/xa

irayov

alOepu, Baifxovtov.

Toi><; TOIOVTOV; fivOovs, fir) r)/j,iv TroXXr/v ev%e-

peiav I ivTiKTwao roif veow TrovqpLas. 34.

dyj^icnropoi, 'lBaiov

01 Bekker: om. codd.

rithous assisted Theseus to abduct Helen : and Theseus Pirithous in his attempt to carry off Persephone from the lower world, oiirojs belongs to Setfas: the order is regular and idiomatic: cf. Ap. 36 A, Symp. 192 c al. Sophocles and Euripides each wrote a play called ' Theseus ' : but Plato is probably alluding to some epic Theseis. Cf. Kinkel Epic. Gr. Frag. p. 217. 24 OUTCI is censured by Heller, who conjectures roiaura, while Hartman keeps aira but rejects Ipya. Stallbaum says we should expect ravra for avrd : but raOra would be too precise, ai/rd means simply ' t h e actions in question.' Cf. •I 339 K n. The turn of the sentence recalls II 380 A T\ OO deou Hpya. iartov aira X ^ w fj KT\. Cf. also infra 408 c. 26 KaKa. Hartman approves Cobet's conjecture /ca/foi)s, "cum yevvav hie translaticiam vim non obtineat." Why not? Cf. KaKa ylyveffffai just below. KaKois would be extremely tame and commonplace. 3 9 1 E 27 «v Tots irpdcrStv. II 378 B, 380 c. 31 apa : II 358 C n. 32 oi—Saijidvuiv. From Aeschylus' Niobe: see Dindorf Fr. 155. The passage is also quoted in part by Strabo (XII 8. 21),

Ko/xiSy fiev ovv, erj.

392

t5c S ^ : w*' All.

from whom it appears that Niobe is the speaker, and that oi 8ewv dyx^^opoi are her father Tantalus and bis kindred (oi irepl Tdi/raXoc). iSv—aidipi means "whose is the altar to ancestral Zeus on Mount Ida high in heaven,' i.e. their 0eos iraTpyos is Zeus (who was Tantalus' father), and they worship him on the heights of Ida. Tantalus' territory extended to Ida: see Strabo I.e. 6 TdvraXos \£yei enrupa S' apovpav Bddex' rjiiepuv bSbv, \ ~RepiKWTa X&pw,
| irpeirovai. p,i)-

\tav. For wv /tar' 'ldcuov irdyov Strabo has ofs iv 'ldaiip irdyj, a much inferior reading. Kal before oSirui may be Plato's (so Stallbaum and others),—in which case the last line is from a different part of the play,—but is much more likely to come from Aeschylus, the resolution of KOOTTQI being due to Plato. The line follows naturally on the others, and is not sufficiently important to have been selected from a different context. The verses are complete in themselves, and present a stately picture of the sons of the gods, which is the only reason why they are cited here. 3 9 2 A—c So much for legends about gods, heroes, daemons, and the unseen world: it remains to determine what shall

392 C]

nOAITEIAC

143

f t ovv, r)v 8' eyco, tjfj.lv eri, Xonrov etSo? Xoycov irept op re Xe/creov Kal fir\; nai ovv.

rrepi yap

Oecov <&? Bel XiyecrOai e%pv\Tai,

Baifiovcov re Kal rjpascov Kal TG>V iv "AiSov.

irepi

QVKOVV

Kal irepl

avOpcoircov TO Xonrov

Ildvv

e'lr} dv;

'A&vvarov

Br/, co
'On

yfidf

olfiai

B Xeyovaiv

' rrepl

a>9 dpa

iav

XavOdvrj,

oiKeia Be tfl^La'

on

Be ddXioi,

ovv,

er),

OLKOVV

C ' QVKOVV

irepl avdpoinrcov on

BiofioXoyrjcofieda, 2.

rjfuv I I : o m . A .

/itvois IIS.

TraXat

orav

idv

aBiKot

p.ev,

&>•? XvaiTeXel

rj Be BlKaiocrvvrj dXXoTpoov

Kal TCL fiev Tooavra

olBa.

eialv

Kal

fiev

direpeiv Xeyecv, TO. S'

TOVTO)V T-poa-Ta^eiv aBeiv TS Kal fivOoXoyelv
II&)?;

Kal 7rot,rjTal Kal Xoyo7roi,ol /ca/cco?

dvOpanrcov TO. /xiyio-ra,

Be TTOXXOL, BUaioo

evBaifioves aBiKeiv,

ipelv,

fiev

ArjXa Br/. 5

fj OVK olei;

'Op^aj?,

ToiovTov
evpcofiev, olov

10

evavna E 5 jjuev

6/jLoXoyfj<; 6p0co? fie Xeyeov,

^rjTOVfiev;

TO

dyadov,

rjo-
ecjyr), inreXafies. Xeyecr&ai, Tore 15

€
iripi opifo^ei/ois q: Trepiopifo/j.ei' oh A : irepto/Mfo-

14. fijToS/ue» Stallbaum (cum Ficino): i^ijTov^ev codd.

be said about men. But on this subject we cannot lay dcnun rules tmtil we have discovered the nature of Justice, and proved that Justice benefits the just, apart from all appearances. 3 9 2 A 1 T£ O5V K T \ . This is the afct\6h eldos X67UI'. Plato has prescribed canons for the \j/ev8efo \6yoi or legends about gods etc.; but rules for aKijOels \6yoL, i.e. \o7Oi relating to men and human affairs, cannot be drawn up without begging the conclusion which the Republic seeks to establish. See also on 11 376 E. i]|uv. See cr. n. Without TJU.1V, we should have rots \byuv iripi ofufo/^eois. I agree with Hartman and the majority of editors in retaining the word. See Introd. § 5. 6 dSvvaTOV Srf. For 5i? Stallbaum approves Ast's conjecture Si. di would be too weak, if the meaning were adversative, but it is not. 5JJ is only 'well': cf. II 368 A (Schneider). 7 Kal iroiTjTal KO.X Xo-yoiroioi. On Xoyoiroioi see II 365 E n. ; and for the statement itself Laws 660 E ff., 662 B. 3 9 2 B 10 dXXoTpiov — dyaSo'v. 1 343 c »• 14 jT]Toii|iev. Stallbaum's conjecture —see cr. n.—is now generally accepted.

fy would imply that the discussion had changed, but it has not. Cf. IV 42O

C & 7rdAcU ^T]TOUfJ.6V.

392 c

15 TOT« SiO|xo\oY>)o"O|u6a KTX.

This is not "an ironical or fanciful excuse for varying the order of the subject" (J. and C.)> for if Socrates declared at this stage that justice is a good for its possessor he would in point of fact be presupposing the results of the whole investigation. See IX 588 B—592 B. Others (e.g. Hirzel der Dialog p. 237 n.) have taken Tore dto/ioXoyrjcroiJieda. as a hint of

the additional discussion on Poetry in Book x : but there is nothing either here or in that book to justify any such interpretation. Cf. x 595 A ». What Plato's regulations about \6yot trepl avdpwirwv would have been may be easily gathered from the end of Book IX and x 608c ff., although the subject is nowhere specifically and expressly resumed in the Republic. Cf. I 347 E n. 3 9 2 c—394 D We have now finished our treatment of"the sxibject-matter ofpoetry, and have next to discuss its form. All composition is in a certain sense narrative, narrating things past, present or future. Narration in this sense may be either (1) simple and unmixed, (2) imitative, (^)both simple and imitative. Homer furnishes

144

TTAATQNOZ

[392 c

vr). VI.

T a fiev Br/ Xoycov Tripe e%£T« TeA.05, TO Be Ae£ea>?, to? e'
20 olfiai, fiera TOVTO o-Ketneov, Kal r/fitv a r e XeKTeov Kal a>9 XeKTeov 7ravTeXu)<; icrKeijreTai.

Kal

fiavOdvo)

'AXXd

ovv

6 TL Xeyeif.

TjjBe fiaXXov

TroirjTcbv XeyeTai, 25 f) fieXXovTcov;

e'lcrei.

0 'ABeLfiavTos,

ap

ov irdvTa,

Birfyrjo-is o^aa

111 ydp,

TOVTO,

t)

B' 6'?, ov

fievToi, ' r)v B\ i, Bel ye. oaa

rvy^dvei

€(f>r), aXXo;

7) yeyovorcov

'Ap'

i,< ' 7&>? D

inrb fivOoXoycov rj oiv

r/ OVTWV

ovjfi, ryrov cnrXfi

Boijyijcrei, rj Boa /Atyu.?fo"e&)? ycyvofievrj, r) Bi dfi0Tepci)v irepaivovatv; Kal

TOVTO, r) S' 6'?, eTi Beofiat, o-aio-Tepov fiaOetv.

8" iyu), eooKa BiBdaKaXos elvai Kal dcra(f>rj<;. Xeyeiv, 30 iv

ov KaTa. oXov ' dXX'

diroXa^cav

ToiiT(p BrfKoycrai, o f3ov\o[iai.

Kal

FeXoto?, r)v

wo-irep ovv 01 dBvvaToi

//.epo? Tt Treipdo-ofial croi E fjboi etVe* eTrio~Tao~ai T %

'IXidBo? Ta TvpmTa, iv ols 6 Troir/Tr)<;
diroXvaai

Tr)v OvyaTepa,

TOV Be, e-jreiBr/ OVK eTvyxavev, Qeov;

"TLycoye.

TOV Be 'XjaXe-jraiveiv,

\ KaTevyeo-Qai TOIV 'A%aia>v Trpbf TOV 393

OlcrO' ovv, OTL pe%pi fiev TOVTWV T&IV i-rrwv, Kal

eXicraeTO

uBa Be fidXio~Ta

an example of the third kind: his poetry ispurely narrative, when he is speaking m propria persona, it is imitative, when he puts his words into the ?nouth of any of his characters. Tragedy and Comedy exemplify the imitative style. The best example of the pitrely narrative is the Dithyramb, of the third or mixed variety, the Epic. Which of these forms shall we admit, and on what occasions? 3 9 2 c ff. That Poetry and Art are a species of fulfiijins, was an accepted canon in Greece even before the time of Plato: see Butcher Aristotle's Theory of Poetry and Fine Art2 p. 121. Starting from this principle, Plato gradually deepens and intensifies the connotation of /xifirjcns as the dialogue advances. At first, the word denotes a specific variety of style— the dramatic as opposed to the narrative (392 D—394 D). But as according to Plato style is at once the expression of, and also exercises a reflex influence on, the soul (400DM.), /iijtiTjffis begins to assume an ethical import and is used to express imitation or assimilation in matters

irdvTat;

'A%aiov<;,

Bvai, KOO~/j,r)Tope

Xawv,

appertaining to or bearing upon character and conduct (394 E, ^f)f,cnn.: cf. also 401 B—404 c). Finally, in Book X, after the psychological point of view has been superseded by the metaphysical, the word acquires an ontological or metaphysical significance: see on X 595 c. On the subject generally, reference may be made to the dissertation of Abeken de jxifx-qatuii apud Platonem et Aristotelem notione. 19 TO SJ X^C«S- Hartman approves the variant TO. 5t W£ews: but the subject of X^|is is better treated as a unity until it has been subdivided, 3 9 2 D 23 iivSoXo-yoiv iij iroiHTuv. ixv6o\6ywv is said so as to include writers of IXV6OL in prose: cf. 394 B and II 365 EM. 28 «)
393 E]

nOAITElAC T

145

Xeyei re avrb<; 6 iroir/rrj'i Kal ovBe iwiyeipei rjfiwv rr)v Bidvoiav 5 aXXocre rpeireiv, &>? dXXos TY? 6 Xeywv rj avr6<;- rd Be fierd ravra B wcnrep avros a>v 6 Xpt;cn;? Xeyei Kal ireipdrai r/fias 6 n fidXicrra •jroirjaat fir) "Ofirjpov Boiceiv elvai rbv Xeyovra, d\Xd rbv lepea, Trpeo-fivrrjv b'vra. Kal rr)v dXXr/v Sr) iraaav oyeSov n ovrw ireTroir/rai, Birjyrjaiv -wept re r&v ev ' I \ t w Kal irepl T&V ev 'Watcy I0 Kai bXrj OBvaaeLa TraOrj/Marav. Tldvv fiev ovv, erj. OVKOVV Birfyr/cns fiev ia-Tiv Kal OTCLV Ta? /secret? exdcrTore Xeyy Kal orav rd fiera^ii T W prjaecov; Tlaj? yap ov; 'AXX' orav ye nva Xeyr/ C prjCTbv &)? Tt? ' aXXos wv, dp' ov rore bfioiovv avrbv fyrjaofiev 6 ri fiaXiara rt)v avrov Xe^iv eKaara, ov av irpoeiTrr] w? epovvra; 15 <&r)ao/j.ev ri yap; OVKOVV TO ye ofioiovv eavrbv dXXw rj Kara (fxovrjv r) Kara a-)(r)jx,a fii/xela-Oal, eariv eKelvov av Tt? ofioioi; Tt fir/v; 'Ev Br) ra> roiovrai, a> (ppdcra). el ydp ' O/j,r)po<; elirwv, on r)X6ev 6 Xpucr?;? rf]<; re 6vyarpb<; Xvrpa 4>epa>v Kal t/cer??? rwv 'A^aiwv, fj,dXiara Be r&v ftacriXecov, fierd rovro fir) C09 X.pvcrr)<; yev6/jLevo<; k'Xeyev, dXX' en w? "Ofiripos, olaO' 25 on OVK av fiifir/o-K f)v aX\' dirXr) Bir)yr)o~i<;. «%e B' av d>Be 7T
which the scene is Ithaca, were sometimes known collectively as 'Iddm;. 3 9 3 D, E 23 o n -qXtev—pacnAe'iov paraphrases //. 1 11—16. 25
II 381 K-q/uv 5i iroiouai. ioKeiv s <palveaf)a.i—a passage which is In ' simple narrative' he is Homer: when cited by Hartman to justify iroirjcrai. as Chryses begins to speak, he becomes against the variant 7re?
TTAATQNOS

146 KOX nvvrjvovv,

6 Be ''Aiyafiifivcav

[393

rjypiaivev

evreWofievos

ical av6i<; /u.r) ekOelv, /AT) avTu> TO re uKr^vrpov

dirievai

Oeov arefi/juiTa ovic eirapickijoi • trplv Be \vOr\vau avrov ecf>7) yr/patreiv

ev "Apyei

/jbeTa ov'

ra

cny-fj, airo'xwprjcra^

'ATTOWWVI

rrjv

Ovyaripa,

B' e/ceXevev

ical fir)

Be iic TOV cnpaToireBov

iroXKa

7)v%eT0, T<29 re eTTOi>i>v/j,ia<; TOV Oeov avatcaXaiv ical

v7rofjL.ifjLvricrK(ov ical diraiTwv, 5 ri ev lep&v Ovalais iceyapiafievov Teiaat

re

\ 6 Be irpecr^vT7]<; afcovaas eBeiaev 394

35 epeOl^eiv, Xva crw? o'ticaBe e\0oi. T6 ical airfiei

diruevai

viiv

Kal TO, TOV

e'i TI irdoivoTe r\ ev vaa>v olKo BcoprjcraiTO' u>v Br) yjipw

TOV? 'A%ai.ov<; TO. a Bd/cpva rot? eiceivov fie~K.e
rjv B' iyw,

a> eTalpe,

dvev ' fiifirjo-ectis aTfXrj Bnjyrjcri<; yiyveTai. B

^Aavdavui, ecj)7j. VII. 10 yiyveTai,

MdvOave

TO, dfioifiala TO irepl

TOLVVV, r)v S' eyco, OTI TavTT)<; av

OTav Tt? TCI TOV TTOITJTOV Ta [ieTa!;v TWV pr/aecov KaTaKeinrrj.

Kat

TOVTO,

T
e(pr], fiavddvo),

'OpdoTaTa,

ort

ivavria i^aipwv 'iaTiv

e(jyrjv, U7re\a./3e?,

42. The paraphrasis is accurate, and 592). It is not however clear that Plato leaves nothing essential out. There dife could not be used without an is no sign that his text differed from ours object expressed, and I therefore revert in this passage. to the Ms reading. 3 9 4 A 4 ev vawvotKoSo|MJcrea-i.v shews 32 (ii)—OVK iirapKe'croi. eirapidcroi presupposes eirapK^aet in the narratio that Plato understood Homer's lpe\j/a (ef a recta: Homer has p.T) vi TOI 06 xp ^M •wort TOL x«-ple!'T1 iirl vrpv lpei//a) of buildffKrJTrpov Kal s avrb TTOLTI&OIS, would avenge his tears upon the Achaewhere ix-q depends on a verb of fearing. ans' (D. and V.) is wrong, a is appaIt is better, both in point of grammar and "rently a solitary instance of 8s= 'suus' in of sense, to regard this sentence also as Attic prose (Kiihner-Blass I.e. I 1, p. expressing apprehension ('for fear lest'), 602). Plato chooses the word because although no verb of fearing is present. it expresses Homer's ifi& briefly and It is not final in any proper sense of the neatly, rather than from any conscious word. Bekker read iirapKiaue, saying desire to make the paraphrase archaic. that G has tirapK^aeiev. 3 9 4 B 12 Tpa-ywSCas. Adimantus 34 (J.11 iptMtfw- Valckenaer's conjec- quotes a single concrete instance—'trageture fir] e ipedl^uf (iir//x ipiffife in Homer) dies'—to shew that he now apprehends is attractive in view of ra a Sdicpva in the meaning of /j.ifit](n.s. Socrates, out of 394 A for Homer's ipa. SaKpva, and be- politeness and because he wishes to make cause it provides an object for ipedifav. progress, interprets this as a recognition Plato uses the pronoun tolerably often of the imitative character of Tragedy and (e.g. in 1 327 B, X 617 E, Symp. 175 c, Comedy in general (wairep ai \iyeLS 223 B) : other Attic writers seldom, if rpaycjidla re Kal Koi/upSia), as in point of ever (Kiihner-Blass Gr. d. Gr. Spr. I fact it virtually is. wtrirep aii X^yeis is not

394 E] Kai

nOAITEIAC

OLJXCU aoi

C -Troiijo-eax; re

r/Br) BrjXovv b efnrpoadev ical fivOoXoyias

wcnrep crv Xeyet9, TpayaBia avrov

147

fj fiev

ovj^ 616<; T

Bia fiifiij
TJ, on

TJJ?

!

eariv,

o\r)

re ical icwfiwBia, 77 Be Bi a.7rayye\i'a<; 15

TOV TTOITJTOV' evpois B' av avTrjV fidXiard

irov iv

BiOvpdfiftois'

i) 8 av Bi d/u,
el fioi

Xeyeiv.

fiavOdveif.

e(j>7], b rore

K a i TO irpb TOVTOV STJ dvafivrjadrjTi,

Xe/creov, r/Br^ elpfjadat, D fiefivijfj,ai. aacrOab,

'AXXa ^vvurjfii,

&)? Be XeiCTeov, en

TOVTO TOLVVV avro irorepov

ed&ofiev

fjv b k'Xeyov, ' on

•7rapa8et;6(j.e6a rpaywBtav ov.

MavTevopai,

e<prj, aKO7reia6ai ae, e'lre

"Io"&)?, T)V B' eyco' Icrais Be ical irXeim en Kat

r/fiiv Ta<;

TO. Be /iij, ical o-woZa

re /cal Ka>fj.a>Biav et? rr)v iroXiv, e'ire ical 25

eycoye TTCO olBa, aXX OTT-TJ av 6 \6yos E neov.

fiev

'AXXa 20

XPe^V Bio/MoXoyij-

TOU? iroiTjTa^ [Ufiovfievovs

St777^o-£t? TToieltrdai, rj ra. fiev fUfiov/Aevovs, e/cdrepa, rj ovBe fj,i/j,elcr6ai.

OTL etfiafiev, a

a/cetrreov elvai.

Be Kai eftovkov

TOVTCOV

OV yap Sr)

Scnrep 7rvev/x,a epy, ravrrj

KaXw? y , ecf)7}, Xe^et?. ' ToSe TOLVVV, a> 'ABelfiavTe,

true in the beggarly literal sense of \eyew, but it is sufficiently so for polite conversation. . To insert—with Herwerden and

'purging' (399 E). See 11 372D n. 26 I'crws 8£—TOTJTWV. In this remark J. and C. find "an anticipation of H a r t m a n — r e Kai KU>/A
TTAATQNOI

148 adpei,

irorepov

fu//,r]Tiicov<; r/fiiv

[394 E

Bel eivai

30 yj Kal TOVTO TOIS e/j/irpoaOev eTrerai, o n iTUTrjBev/j.a /eaXw? eiritrjBevoi, TTOXXWV

Tc S' ov fieXXei;

oTi "iroXXa 6 avTos

35 O v yap ovv.

et? e/cacrTO? ev fiev

nroXXd 8" ov, dXX' el TOVTO

iipaiTTOfievo's irdvTcov

iXXoyifios; \6yos,

roil1; tf)v\aica<; rj ov.

dtroTvy^dvoi

av,

evi^eipoi,

WCTT' eivai TTOV

OVKOVV Kal irepl fAifirfcrews 6 ai/TO
ev (Lcrrep ev ov

Bwarot;

%%oXf} dpa e\TriT7)Bevo-ei ye TI a/j,a TWV d^iav

eiriTr)Bevfj,dTcov Kal iroXXa

av

fLifir^aeTai

Kal ecTao

Xoyov 395

/xifitjTiKos, eirel

irov ovBe TO. BoKOvvTa eyyv<> dXXrfXwv eivai Bvo fjbifjLrjfiaTa Bvvavrai •ol avTol dfia ev fiifieiadai, S T) oil fiifirjfiaTa OTi ov BvvavTai

olov KcofMwBtav Kal TpaywBlav TTOLOVVT€<;.

apTi TOVTOI e/caXet?; 01 avToi.

"Efyayye' Kal dXijOr) ye XeyeK,

OvBe firjv pa^raBol

ye Kal

vi

: |iu/u.7J/iard re A (sed TO. in litura) I I : \xljj,i\tui. n (j1: iu/171/j.a.Te

394

E

29 TrOT€pOV (it|l.T)TlKO«S K T \ .

The question, is not ' Are our guardians to become dramatic poets?' but 'Are they to have the imitative habit of mind?' The answer is in the negative, and the drama is banished because it fosters this habit in spectators. Cf. 395 D n. 30 on.—iroXXd 8' oii explains rots ^fiTrpoadef, as Hartman points out, and

tragedian comedy. hand, he art as he

is also capable of writing a In the Republic, on the other is describing Greek dramatic found i t : for which reason he

writes 56vavTat a n d not 86vaLi>T' &v (a

corruption in v, wrongly adopted by Stallbaum). Cf. Ion 534 c. ' Aristophanes did not write tragedy, nor the tragedians comedy. The passage in the not TOVTO, as D. and V. translate. £,«Symposium is interesting as an unconTrpoadev refers to 11 370 B. scious prophecy of the Shakespearian 32 iroXXwv K T \ . suggests, perhaps drama. Cf. Reber Plato u. d. Poesie intentionally, irbW T)irio-Ta.To Ipya, KOKUS p. 11. _ S' ijirlffTaTO irdvTa. The words war'— 5 |U|j.T||iaTa. See cr. n. Former edieWdyifios—equivalent to a neuter accusators variously read /M/itf/xaTa or /j.ifi.r}naTe. tive—are undeservedly cancelled by Her- Either is admissible, so far as concerns werden and Hartman. Translate ' he the Greek, but the plural was perhaps— will fail in all of them to attain creditowing to the proximity of TO6TOI—someable distinction': cf. the adverb (ca/cws in what more likely to be corrupted to the xaKws 5' -qiriaTaTo wdvTa. dual in this instance than vice versd. Cf. 33

OVKOVV KTX.

The reasoning is a

X 614 c 860—xdo~fia.Ta 4XO/A&OJ dWr/Xoiv

fortiori: if two or more departments of merely imitative art cannot be represented by the same person, still less can imitation be combined with any serious pursuit ) ( &

with n. ad loc. The reading jujj.iiii.aTa Tt represents the correction lufurmaTa. This is, I think, a somewhat simpler view than to suppose that an original

that in the Symposium Socrates is applying to the drama the Socratic principle

6 pa\|fb>8oC—WoKpircU. Even pafijidot seem to have generally confined themselves to a particular poet: see Ion 531 C, 536 B.

fufn.rjlw.TE became fuixTiiiaTt re by ditto3 9 5 A 3 oiSJ TCL SOKOCVTCI—iroigraphy, and T4 was afterwards changed OVVT€S. T h e reverse is affirmed by to Ta. Roeper, however, pronounces in Socrates in Symp. 11^ D TOV avTOv avSpbs favour of the dual (de dual, usu PI. eivai Kufi^Stav Kal Tpaytpdtav iirio'Tao'dai p. 14), and it must be admitted that duals iroieiv, Kal TOV Tiyyq Tpa-yipooiroibv &VTa are peculiarly liable to corruption in the Kal KLOfj.ipo'oiroioi' elvai. T h e solution is MSS of the Republic. See Introd. § 5. pin.

iirurT^iJi.ri s. diva/jus T&II hai/Tlwv :

theoretically, therefore, and ideally, the

nOAITEIAC

395 ctfia.

AXrjdrj.

B oot?

ol avToi'

Kai

en

' A W ' ovSe rot, inroKpiTal Ktoft,q>Boi<; re Kal TpaTvdvra Be ravra

/jLifirjfiara.

76 roiiTcov, <3 'ABeLfiavre,

KaTaKeKepfiaTiaOao iroXXd

a ecrriv d(f>ofioicofiara. E i dpa

fj ov;

(paiverau

r) TOV dvQpinrov

Ka\dij<; //,i/x,ei
VIII.

149

fioi

crfiiKporepa

(j>vai<;, Scrre dBvvaros

e/ceiva irpdrTeiv,

'AXrjOecrrara,

rbv irpwrov

Mi/x-qfiara.

€19

(Sv Br) Kal

Seveiv,

o n

Xoyov Biaawao/iev,

TOVS (jivXaica? Brjfuovp-

T-iy? 7r6\ea)? -rrdvv dicpi/3ei<; icai fj.t]Skv aXXo iiriTi)- 15

fir) els TOVTO epei, ov&ev Brj Beoi av avTovs

•jrpaTTeiv ovSe fUfielaOaiirpoarjKOVTa evdvs

rd

r) B' 09.

TS>V aXXcov nracrwv Srj/Aiovpyiwv deifj.ivovs Beiv elvai C 70119 ' iXevdeplas

elvai 10

iav

Be fitfiaivTCU, fUfieicrdai

eic iralBaiv, avSpeiovs,

Oepovs, Kal rd Toiavra

rd

(Taxfypovas, oaiovs,

Trdvra, rd Be dveXevdepa

aXXo

TOVTOLS tiXev-

[ArJTe iroieiv

firjre

Bewovs elvai /^i/xtja-acrOai, /u,rjBe aXXo /J-rjBev ra>v alcr^poov, iva fir) 20 D iic T^? ixifjurjcrecos rod elvai fiifj,rj
diroXavawcnv.

r) OVK rjaOrjaai, ' on

ai

iroppw BiareXecraxTiv, ei'9 e6i) re Kal tpvcriv 20.

fj.rj I I : o m . A .

7 oXX' oiik—01 aiiTOi. This was true without exception till comparatively late times : see Miiller Gr. Biihnenalt.

17 TOVTO is : viz. Tots 5v]fuovpyois e\evdeplas TTjs woKemi. 20 iva (til—diroXauo-oxriv reveals

pp. 185—188.

the object of this attack upon the drama: cf. 11 383 c and infra 401 B. An admirable illustration of the sentiment is quoted by Susemihl from Plut. Sol. 29. 6

KufAipdois a n d rpaytpdois

(literally ' a t the tragedians' etc.) are local—almost adverbial—datives, regularly used to denote the exhibitions of comedies and tragedies : see e.g. Arist. Eth. Nic. IV 6. H23 a 23, Aesch. in Ctes. jfi, and cf. the Latin use of 'gladiatoribus ' for 'at a gladiatorial show.' 3 9 5 B, c 11 rj auTa iKctva irpaTTav. na\m should be repeated with irpdrreiv, and 17 is simply ' or,' not ' or else.' The alternative rendering given by J. and C. 'or else—if able to imitate—is not able to do the things themselves,' does violence to both grammar and sense14 ST]|i.iovp-yovs IXcxiSepCas. An artificial and somewhat strained expression, selected in order at once to compare and contrast the guardians with other artists. They too are artists, and their gpyov is Freedom. To eXevdepia Plato attaches his own meaning: true freedom lies in the subordination of the lower to the higher, both in private conduct and in political life : cf. Xen. Mem. 1 2. 5, 6 and infra IX 577 D, E, X 617 E nn. It is in this sense that i\ev6tpovs is used below.

//era de rj}v 6£a.v irpoGayoptvTT) /A&T01 tr\v Traididv, ^
To omit firi (with A and a few other MSS), and govern Xva. by /unelaSai above is grammatically difficult, and gives an unsatisfactory sense. The genitive TOV elvai has been called in question by Hartman (following Ast) on the ground that " q u i TOV elvai (sc. aiaxpoi)

aTroXaiauxnv

iam sunt turpitudine infecti." This would be true, if Plato had written the present diroXavoxnv, but the aorist is ingressive, a n d TOC elvai

diroXavo-uxnv is

virtually equivalent to yivuvTai rovd' 8 IxilwvvTai. Few will acquiesce in Ast's conjecture rb elvai, or in Stallbaum's view that TOV elvai is a partitive genitive.

TTAATQNOI

[395 D

K.a6ia/j.ev 25 KrjBecrOai, Kal Beip avroiis apBpas dyadoiis yepeadai, yvvcuKa lUfteladai apBpas Sprat, rj piav rj Trpe<; ipitpvudp re Kal /jisyaXav^ov^evrjp, olofj,evr/v evBaifiova elvai, rj iv £vfiopal/j. epyoi<; a/jiapTavovcnv elf avrovf re Kal els aXXovs. olfxai Be ovBe fxaivo^ievoif idiareov acpofioiovv avTovs iv Xoyois ovBe iv epyoif. yvcocrreop ju.ep yap Kal fiat,vo/x,ivov<; 5 Kal Trovr)pov<s avhpas re Kal yvpaiKas, Troirjreop Be ovBev rovrwv ovBe fUfirjreov. 'AXrjdearara, e<pr). Ti Be; f}v B' iyco • ^aXKevovraf rj rt aXXo Brjfiiovpyovvra<;, rj iXavvovras rpir/pei<; rj KeXevovras

3 9 5 D 2 ', Kal Kcu-d o-(i(jia—Sidvoiav. For irw/ia Stallbaum conjectured n ^ o , but Plato would surely have said axhfiara, as in 397 B. Hartman boldly ejects /caret 0ajfds and reads Kal /card < r 6 > awiw. Kal Kard. ri]v SiavoLav, remarking that Kara rb (TWfia by itself includes "gestus, habitus, vocem, vultum, similia." This is in a sense true, but there is no reason why one particular instance of physical resemblance should not be selected for special remark. Plato differentiates the external from the internal characteristics by combining' crw^ua and (puvds under a single preposition, and repeating Kara before T7)i» otavoiav. 25 avTous- For avroijs following uv see on 11 357 B. The rule against the repetition of the relative in such cases is sometimes dispensed with for the sake of rhetorical emphasis, e.g. in II 374 B and perhaps Theaet. 192 B. 26 (Jii|i«t(r8oi.. In what sense can the guardians be said to 'imitate' in such a case, or in those specified in 396 A, B? Not as actors, but as spectators. Acting involves three elements—the character, the actor, and the spectator. In good acting the spectator identifies himself with the actor through sympathy ; and as

the actor 'imitates,' so does he. Such is Plato's theory, though merely glanced at here. Cf. x 605 c ff., Ion 533 D ff., and see the excellent remarks of Nettleship Lectures and Remains 11 pp. 100—104. TJ dvSpl KTX. dv8pi is of course ' husband,' not simply ' a man ' (D. and V.). Contemporary comedy doubtless furnished abundant illustrations. In irpbs 0eoi)s ipl£ovcrav KT\. Plato may be thinking of Aeschylus' Niobe (see on II 380 A). The emphasis on oloiiivTjv should be noted : cf. I 336 A ». 3 9 5 E 29 Kd|ivov
396 Dj

TTOAITEIAC

B rovrois, 7) n aXXo TWV irepl ' ravra 76 ovSe irpoae^eLv

rbv vovv rovrav

fiLfir/reov;

K a t 7rw?, e'^ytj, 049

ovBevl e^ecrrat;

Tt Be; XTTTTOV^

XpefieruQovras Kal ravpov<s fivKWfievovs Kal irorafiovs yjro(f>ovvra<; 10 tcai OdXarrav Krvwovaav Kal fSpovras Kal ivdvra av rd roiavra r) fiifir\, fiavOdvco d aii Xeyeis, kariv ri eZSo? Xefetu? re Kal Birjyrio-eas, iv a> av Biijyoiro C o TO) ovri KaXb<; ' Kayados, oirore ri Beot, avrbv Xeyecv, Kal erepov 15 av avofioiov rovrw elBos, ov av e%oiro del Kal iv a> SiTjyoiro 6 evavrL(o<; eKetvm 0 u ? re Kal rpacfreis. Tlola Brj, er), ravra; ' O fiev fiob BoKel, r/v 8' eym, fierpios dvijp, eireiBav dj>LK-qrai iv rrj Bo-qytjcrei iirl Xe^iv riva rj irpd^w dvBpb<; D ' rrrparrovra, eXdrrco Be Kal f\rrov r) virb voacov rj inrb epwrcov eacpaXfievov i) Kal virb fiedr)'; rj rivos aXXrj<; t;vfi<popd<;' orav Be ylyvqrau Kara riva eavrov dvdgiov, OVK ideXriaeiv aTrovBr) direiKa^eiv eavrbv ra> xeipovi, el fir) dpa Kara jSpayy, orav rt %pr)o-rbv 25 Troifj, aXX aua^vvelaOab, dfia fiev dyvfivav rov 2v

eavrbv I I : eauroO A.

3 9 6 B 8 (ii(i.T|Teov. See on fufi.e'iada.i some distance from its noun (e.g. 0 5^ 7c, oljuai, YJV 5' eyw, Kara\7]fpBeh Bavartp 395 D S18OTCU VIII 566 c), I still prefer the former 9 tinrous—PpovTas. The reference view. Some may be inclined to regard is probably to stage machinery and musilitrpios avrjp as a gloss. I have sometimes cal effects etc. in dramatic poetry genebeen tempted to make jxoi So/cef parenrally, as well as in the later and degenerate thetical (exactly = ' methinks'), in which form of the dithyramb (see on 394 c). Cf. case 6 /j.ev can easily be connected with (with Nettleship Led. and Rem. 11 p. 105) Laws 669 c ff. and Ar. Plut. 290 ff. /j,irptos. The idiom occurs in Phaed. The fipavTtiov and KepavvoffKoiretov for 108 D 6 /3ios /xoi doKet 6 ep.6%—TI} ^ij/cei rod X670U OVK i^apKii and Menex. 236 B : producing thunder and lightning were cf. also Crito 43 D, 50 B, and 1 332 E n. familiar enough (Miiller Gr. Biihnenalt. This solution would involve the change p. 157 n. 2). It is clear, as Nettleship of ideXriaeiv to ifff\-q avnp, or 24 crirovStj. Cf. b TI ^ ira.t8i.as %°-Plv < 6 > /jtirpios i.vqp, and in view of other in E and airovSy 397 A. cases in which the article is placed at

TTAATQNOI

152 rovs

TOIOVTOV<S, afia

ivMrrdvat

et? roiif

Be Kal Bvo-^epaivwv T5>V KaKiovwv

o TI fJ-rj TraiBia*; %dpiv. 30

IX.

OVKOVV

[396 D iKfiaTTeiv

' aTifid^av

re Kal

rrj Biavoia, E

Ei«09, e<j>r).

Birjyijaei

y^prjcrerai 01a r)fiel<; oXiyov

BirfKOofiev irepl TO TOV 'Ofirjpov fiere%ovo-a p,ev dfi^orepoov,

avrbv

rinrovs,

eirt], Kal

h'arat

irporepov

avTov

i) Xe|-t?

fii/j,rjcre<0<; re Kal rrjs a 7 r \ ^ s Bvrjyrjo-ews,

(TfUKpbv Be TI fiepos iv TTOXXO) Xoja> rr)<; fiipr/a-eco'; • rj ovSev Xeyw; Kal

fidXa,

35 piJTopos.

e7), olov ye

coo-Te irdvTa

/Mfir/creTai, Kal ovBev eavrov eTri'^eiprjo'ei fiifielo'Oai

TTOXXWV, Kal a vvv Br) eXejofiev, 5 T6 Kal ^aXa^wv avXwv

TOV TVTTOV elvai

TOV TOIOVTOV

OVKOVV, r)v 8' eyco, 6 fir) | TOIOVTOV av, oo~a> av <$>avXoTepo$ 397

?7, irdvTa r e fidXXov elvai,

dvajKr)

Kal d^ovav

Kal avpiyyav

dvd^iov

oltjo-erac

airovBrj TS Kal

evavriov

/3povT(i<; re Kal •^•6<^>ov<; dve/j,a>v

Kal rpo^iXtcov,

Kal iravrcov opydvwv

Kal aaXTriyyav

Kal

covd<;, Kal en KVVWV

Kal TrpoftaTuiv Kal opvemv 66yyov<; • Kal ecrrat Brj r) TOVTOV Xe^K (iirao'a

Bia, ' /it/x^creto? (jxovals

Sn/Y»?ere(»? ej(pvaa; 10

re

Kal

a^rjfjiacnv,

'Avd/yKT), e<pr), Kal TOVTO.

8' iyob, eXeyov TO SVO eoBt] TJ79 Xe^eux;. 32. axX^s nos: fiXX^s codd. iXiyofiev A2H: 5ieX^7O/tcy A1.

1. TE

fjU[Lr}
Kal

r/ crfUKpov TI B Tavra yap

TOLVVV, fjv ecmv, ecprj.

Sirjyq&erac A I I S -

I I : ye A.

3 9 6 E 29 o TI |M) iroiSids X*PtvCf. VII 518 B. 30 ol<}.. According to Van Cleef (de Attract, usu Plat. p. 36), ofos is not elsewhere attracted in Plato. 32 rrjs dirXrjs. See cr. n. The reading of the MSS rrjs &\\T)S ought strictly speaking to mean 'the rest of Snjyijiris,' i.e. besides M ' M W - A reference to 392 D will shew that the rest of 8ir)yr)<ns includes (1) simple 5iiJ7i;
trated by Bast Comment. Palaeogr. p. 730. Cf. my article in Cl. Rev. X pp. 384 f. 33 |xepos (as Schneider points out) depends on i^rixouaa : cf. Euthyd. 306 A u>v d/j.tporipiiiv fiipos fier^xovui. 3 9 7 A 2 lu.pi'qircTai. See cr. n. The choice of reading lies between this and Madvig's emendation <:/tu/nJirETai ^ > S«;7i;<7ercu. In favour of /ii^creToi is /laXKov, which correlates with off(f av <pav\6repos rj. The corruption doubtless arose from a misinterpretation of /iSXW. Thinking that an ij clause was needed to explain it, a scribe added fj Siriy-qaeru in the margin, and Si-qyifGeTai was afterwards taken as a variant and ousted /u/j.L/iri<Tis and in simple Siriyrivis, it is already /jL^aerai.. These arguments, which are ipso facto ' mixed.' To take aXXijs as Hartman's, seem to me conclusive in ' besides' may be admissible, but in any favour of fii^creTai, which Schneider first case it is desirable to define the kind of restored. SiTiyqais meant. I believe that Plato 3 oTrouST) T« KOV IvavrCov iroXXiSv: wrote a7rX?7s. The good man's style will like the professional dramatist or actor. resemble Homer's, which has already been said to partake of fn.ifi.Tiai.s (393 c) 5 Tpo^iXiuv KTX. Cf. supra 396 B«. 3 9 7 u 8
nOAITEIAC T

397 D] OVKOVV airooiou)

avTolv

TO fiev afiiicpas

irpeirovcrav

apfioviav

TTjv avTr/v yuyveTai, Xeyeiv C o~fii/cpai yap

T « ? fieTa(3oXd<; e%ei, Kal edv Kal pvOfwv

ical Br] ev pvdfiw

Be pvdfimv,

el fieXXec av

TWV peTafioXdov

oiiv iravTe'i eiriTvy^avovatv

01 Troirjral

Tt Be;

TO TOV 15

irav /lev dpfJ-ovuSiv, irdvTuiv

ot/cettB? XeyeaOat,

e%eiv;

p dpfiovla-

(haavTios ' irapa-

KofjuiBfj /j,ev ovv, e
eTepov eioo? ov T&V ivavTucov Belrai, fiop^a?

Trj Xe^ei, oXiyov

TU> 6p0co<; XeyovTt, ical ev fiia

ai fieTafioXat,'

TrXrjGLU) TIVL;

153

Bia TO TravToBairas

Kal cnfioSpa ye OVTO><; e^et.

Kal 01 TI XeyovTes

f)

ra

^Ap'

eTepqy TOVTWV

TVTTU) TJJS Xe^etu?, 7} TW erepa), i) it; dficfroTepcov 20

D Tivl ^vyKepavvvvTe^;

'AvdyKrj,

ecjtr]. ' Tt oiv ironfjaofiev;

r\v B' eyco'

iroTepov el<; TIJV TTOXLV irdvTa<; TOVTOVI irapaBe^o/xeOa f) TWV dtcpaTWV TOV eTepov rj TOV iceicpafievov;

'Kdv

iirieiicov<; fitfJLr^Trjv aicpaTOV.

'AXXa

f) e/j,tj, e<j)rj, vi/ca, TOV TOV fj-r'/v, ft) 'ABei/iavTe,

Kal 6 KeKpafievo?, TTOXV Be %Blo~TO<; iraiai

rjBvs ye

Te Kal TraiBaycoyols

ivavTLO? ov av alpel, Kal TG5 TrXeL OJ(\G).

"HStcrro? ydp.

13 irpos njv ai-njv: sc. apfioviav, as Ixera^oXdv is surely good enough Greek: Schneider saw. To supply \^iv with I cannot see the point of Richards' fj.opStallbaum, Hartman, and others is not 0&s €K T(CV /£era/3o\u>i', still less why satisfactory, nor is it easy to understand Hartman should eject TQV fitra^oXQv or — XopSrjv (with Campbell). On the other as an alternative—f/.op<pas. hand apixoviav may be readily supplied in 20 £triTvy\t£vovtriv = 'hit upon,' view oiiv fua apfiovig. following. 6 \6yos 'stumble upon,' as if by accident and qualifies TTJV aurijc. The somewhat vague dvev vov, not 'succeed,' as J. B. Mayor expression irpbs TT/V airr)v, where the is disposed to construe (Cl. Rev. x p. musical sense of irpos may be illustrated 109). The same scholar proposes to by rpbs AifStiv \a.neiv I av\6v (Eur. Ale. change ^vyKepavvvvTes into t;vyKeKpa[i.{vip, 346), is afterwards made more explicit but the text is much more idiomatic as it and precise by iv ixiq. apfiovia i.e. ' in one stands. musical mode ' (see on 398 E), as opposed 3 9 7 D—398 B We shall therefore to ivaaOiv—apjioviCbv in C. /ieTa/SoXi; wasadmit that style only which imitates the technically used of passing from one good man's way of speaking. The mixed apfiovta to another: see Cleonid. /sag. and mimetic varieties do not suit us, for Harm. 13 and Bacchius /sag: 53 ed. von the character of our citizens is simple and Jan. We shall best apprehend the full uniform. Those poets who refuse to meaning of the whole passage if we comply we will dismiss with compliments read it in connexion with 399 A, B. into another city. The general sentiment may be illustrated 3 9 7 D 23 Tov&repov: 'one or other.' from Arist. Eth. Nic. IV 8. 1125s1 12 ff. Presently rod onei/coOi 'the good man' /cai KIVI}O-I.S Si fipaSeia rod /ieya\o\f/ixov is said for 'the good man's style of doKei elvai, Kal <poiV7j /3a/>efa, Kal \i^is speaking'; see 398 B and cf. 399B«.
6 25

'AW'

n o r m a l : cf. ra iv fiSairi tpavTaaiJ-ara ffeia

vil 532 c and note ad loc. 25 iraio-C—T<j> irXeCa-Tio oxX<{>. The expression recurs in Laws 700 c (quoted b y j . and C ) .

TTAATftNOZ

154

[397 D

tcr&)9, r)v b" eya>, OVK av avrov dpfioTTeiv <j>at,r)<; Trj r/fieTepa iroKneia, OTt ' OVK euTiv SnrXovs dvr/p irap rj/j-lv oiiBe TroWa7r\ov<;, eVetS?) E e/cao"TO9 ev irpaTTei. Ov yap ovv dpfj-orrei. OVKOVV Bid ravra 30 ev fjiovrj rf) roiavrr/ iroXet TOV re crKvrorofj,ov cncvrorofiov evpr/ao/j,ev Kal ov Kv^epvijTr/v 7rpo9 Tjj cncvTOTOfilq, Kal TOV yeapybv yecopiybv /cal ov Bi/cao~T7)v Trpbs rfj ryewpyLq, Kal TOI" TroXejuKov iroXefxiKov Kal 011 •XpTj/xariaTrjv TT/DO? Trj TroXe/MKTJ, Kal iravTas OVTCO ; 'AXrjOrj, e(f>7). "AvBpa Brj, a>9 eoiKe, Svvdfievov | inro o-ofyla? iravroBairbv 398 iyt,tyveo-0ai KOA, fjiifielaOab irdvra ^pr/fiara, el rj/uv d o-TetyavTei, avrol 8' av TS> 5.

oik' nos: oiK codd.

3 9 7 E 29 OVKOVV 81a TavTa KTX. other times, according to Proclus, who remarks on this passage pipov airrp (sc. There is probably a satirical reference to ri}s irotrjTLKTJs) Karax^as, ws TWV iv rots ayitaAthenian democracy: see Prot. 319 D. T&TOLS lepots dya\fidrojv 84[us, KO.1 WS iepav 3 9 8 A 3 a^Tos—4iri8e££ao-9ai: 'anxious $) GTitfravTas avrbv ep£y irpoo-K\>voi|AEV. The insertion of niv, Kal ixipif Karax^avras d /j.ov|/avT€s. The idea sugadditional point to aTroiriii.Trmii.tv • and gested by TrpofTKvvoifiev and iepbv, that wpoo-Kvvotixev might fairly be interpreted the poet is a sort of 8ebs or deios avrip, is of the joyful salutations with which the now elaborated with ironical politeness. Greeks hailed the advent of the swallow The images of the gods were anointed, and in the spring (see e.g. Baumeister Denk. crowned with garlands, not only on great d. Kl. Alterth. p. 1985). G. B. Hussey occasions (cf. Cic. Verr. IV 77), but also at

398 c]

nOAITEIAC

B poTepat Kal drjBea-repw iroujrfi

iS5

%pa>fie0a ' teal fivdoXoya weXla<;

eveica, o? r^fjulv rr\v rod eVtet/cov? Xe%iv fiip,olro

Kal ra

\ey6fieva

Xeyoi ev etceLvois rot? rviroi<;, oh tear «/)%«? ivo/noderrjadfieda, TOV? arparcooras

eTre^eipovfiev

av Troioiftev, el e' r/fuv eirj.

7raiBeveiv.

N w Brj, elirov iyoo, cS (f>iXe, KivBvvevei,

rjfiiv T»?? novaiKr)^ TO irepl Xoyovs Trepavdai-

ore 10

K a i fidX', e$r\, OUTCO?

T€ Kal fivdovs

TravTeXcos Biaire-

a re yap XeKreov Kal &>9 XeKreov, e'iprjrai.

Kat

avrai

fjMi BoKei, ecfii). C

X.

15

OVKOVV ' fj.era rovro,

r)v S' eydi, TO 7rejot &5S?}? rpoirov

Kal

8.

{Proceedings of the American Philol. Association Vol. x x n pp. xliii ff.) thinks that Plato has in his mind the wellknown xeAiSoiw/iis of which we read in Athenaeus (VIII 360 Bff.), remarking that in the swallow song 'the custom seems to have been to carry some sort of symbolic swallow from house to house.' It is perhaps more probable (as Mr J. G. Frazer suggests to me) that "the ceremony of anointing the swallows and crowning them with wool was performed on the children who went from door to door in spring, singing the swallow song and apparently personating the swallow." But the tone of the whole passage, with its air of studiously exaggerated politeness and compliment, as well as the particular expressions irpoaKwoi^ev, lepov, and 6avfj-affTov, are strongly in favour of Proclus' interpretation, although Plato's thoughts may have dwelt for a moment on the practices connected with the xfA'5o«ir/ii5s when he wrote the words aTotrefjuroifxev—

other to imitate his accents in seasons of peace and calm. We shall deal similarly with instruments of music, forbidding all those which lend themselves to a variety of modes. It is thus that we purge our 'luxurious city' 398 c

16

TO irepl USTJS KT\. The

discussion has hitherto confined itself chiefly to tragedy and corned)-. It remains to discuss lyrical poetry also on its formal side. Now the chief formal characteristic of lyric poetry is its invariable association with music. It is therefore necessary to lay down canons for musical composition. This is the justification for the sections on ' harmony' and rhythm, which are wrongly pronounced to be irrelevant by Krohn (PI. St. p. 15). The present section, and its ancient commentators (Arist. Pol. 9 7. I342a 18— I342 b 34, Plut. de Mus. cc. 15—17, Aristid. Quint. 1 pp. 21, 11 ed. Meibom), have been fully discussed by Westphal (Gr. Harmonik pp. 187-234). Westphal's views have been combatted by C. von 3 9 8 B 10 KOT' apxds- II 379 A ff. Jan (see especially his article Die Tonarten bei Plalon im dritten Buche der Republik 3 9 8 c—399 E We have now to treat in Fl.Jahrb. 1867 pp. 815 ff. and 1883, of lyric poetry. Song involves three pp. 1354—1362 and 1568—1579)1 and factors, viz. words, a certain musical mode, fat more recently (in other respects) by and a certain 7novement or time. Our Monro in his 'Modes of ancient Greek regulations about words when unaccomMusic' The last edition of the Harmonik panied by music apply equally to words when sung, and the musical mode and time (1886) contains Westphal's reply to von Jan's criticism (pp. 209—215). See also must conform to the words. Now we proscribed all lamentation in our city, so that von Jan in Baumeister's Denkmiiler d. Kl, Alt. pp. 976 ff., Susemihl and Hicks The we must exclude the lugubriotis modes; Politics of Aristotle Vol. 1 pp. 595 ff. and and those which are relaxing in their 624—631, and H. S. Jones and Monro in effects must be rejected on similar grounds. the Cl. Rev. VIII pp. 448—454 and IX In short, we shall retain two modes and pp. 79—81. The writers in Meibom's no viore, one lo imitate the brave man's Antiquae Musicae auctores septem have utterances in times of stress and strain, the

156

TTAATQNOS

fieXdSv Xonrov;

AfjXa

Brj.

[398C

*Ap' ovv ov 7ra? rjBr) av evpot,, a

XeKTeov irepl avr&v, ola Bel elvai, e'iirep fieXXofiev rot?
Kal 6 TXavKwv

eiriyeXaaas,

Eyco TOLVVV, etfyr), d>

20 ZttoKpares, KivBvvevco e«TO? rwv TTCLVTWV elvat,' e^o) iv

ra> irapovTi

viroTTTevio fievrot.

gvfifiaXeoSai,

TTOIU arra

licava)<; e%«? Xeyeiv, ' on S ocrov
7rpo?

rb

Bel ij/ua?

I l a i m u ? Btfirov, r)V 8' iyu>, irpforov rb yaeXo? eV rpiwv

ev rots

Xeyeiv,

/j,ev roBe

i
N a t , er), TOVTO
Xoyov re ical apfiovia
OVKOVV l/caixS*; ye

OVKOVV

ovBev Br/irov Bia<j>epei TOV /u,t) aBo/u,ivov ' avrotf

Betp rinroi<; Xeyeo~6aL OK

apn

TrpoeiTrofiev, ical docravrtot;; 'KXrjdri, ecprj. Kal /JLTJV rr)v ye apfioviav Kal pvdfibv

aKoXovdelv

Oprjvav

Kal

3° O u yap

re

o$v.

Bel TCO Xoy
oBvp/jiwv

e(f>a/j.ev iv

IIw? B' ov; Xoyois

T/Ws oSv dprjvwBei
ovBev

'AXXd /Aevrot irpoaBelcrdai.

Xeye /toim crii yapH

now been re-edited—Aristoxenus by Marquard (Berlin 1868), Aristides Quintilianus by A. Jahn (Berlin 1882), Alypius and others by von Jan in his Musid Scriptores Graeci (Lipsiae 1895), where also the passages of Aristotle bearing on the subject are carefully collected, together with all the extant remains of Greek Music. The account of Die Musik derGriechenhy^Gleditsch in Iwan Miiller's Handbuch will be found a useful and compendious introduction to the study of this part of the Republic. Von Kralik's recent monograph Aligriechische Musik (Stuttgart und Wien) is interesting, but too slight to be of much service. Taken by itself, the language of Plato in this chapter seems to me to point to the existence of four leading or simple modes, viz. Dorian, Phrygian, Lydian and Ionian (the last two having each two varieties, a afivTovos and a xa^aP^)» a r | d one composite mode, the Mixolydian. See App. II.

of music are pv6i±bs and apixovla. The former 'reconciles' Taxi and (jpalu by arranging a proper sequence of short and long notes and syllables, the latter <5£i) and /Hapv by a proper arrangement of notes of higher and lower pitch (Symp. 187 A—c). In the wider sense, therefore, any o^oXo-yta of 6£6 and papu is a apuoula, but in practice the word was used specifically of certain scales or modes, and it is in this sense (according to Westphal) that Plato uses it here and in 398 E, where see note. 27 ius: i.e. if rrj avrrj Xi^ei as denned in 396 E, 397 D. Kal (ITJV KTX. The poet should be his own musician, and write the music to suit the words, not vice versd. This was another characteristic feature of classical Greek music, although a change set in during the fourth century B.C. See Westphal Gr. Rhylhmik^. 1 nnd/.aws66go,E,

16 rpoirov. Hartman suggests Tpoirov, in view of TO Trepi'pvdixois399 E; but cf. 392 C. rpdnos is not here used in its technical sense, for which see Monro 1. c. p. 63. 19 oTJnvT]
3 9 8 E 30 dp|i.ov(cu (according to the orthodox view) are 'musical modes'and not simply 'keys.' They differed from each other both in the arrangement of the intervals (like our major and minor modes) and also in pitch. It must have been the former difference which chiefly —though not perhaps exclusively—accounted for the different effects of different modes upon the character and emotions, just as we are ourselves affected in different ways by music written in major and in minor keys. See H. S. Jones in Cl. Rev. viii p. 449.

812 D.

TTOAITEIAC f

399 B] MigokvSco-Ti, rives.

OVKOVV

yvvai^lv firjv

avrac,

e
is;

CTVVTOVOXVBI,O-TI Kal

riv S' eyw, acpatpereat,;

a? Set eirieiKels elvat, fj.rj on dvhpacn.

fxiOr] ye

II<W9 yap ov;

<j>vka!;tv airpeirearaTOV Ttve? ovv fiaXaKai

e(f>rj- dXXd

KivSvvevei

yap

Kal

Udvv ye.

/taXa«ta

'AWa

Kal

apyia.

r e Kal o-vfjuroTiKal TO>V ap//,ovicbv; 35

399 Iacrri, ri 8' 09, Kal XVBICTTI av rives ovv, a> iXe, eVi rroXefiiKav

Kal

Tocavrai,

a^ptjaTot,

j(aXapal

KaXovvrai.

Tavrais

avhpoyv ead' o ri ^prjaei;

croi hcoptarl

olBa, e(f>T)v iym, r a ? apfj,ovi,a<;, a\Xa

~Keiirea6ai Kal

OiiBaficas,

fypvyio-Tb.

KaTaXeoTre eKetvrjv rf/v

OVK

apfioviav,

fj ev Te TroXefiiKt) irpd^ei ovro<; av^peiov Kal iv irdcry /3ta.tro epyaaia

5

•irpeTrovTais av fii/ArjcracTO
Tiva

aWqv

B gv/ufiopav ' 7T6CTWTO9, iv irao-i TOVTOCS TrapaTeTayfievws

^WT09 rj et'9 rpavfiaTa

rj els davarovs

Kal

Kapre-

31.
31

|U£O\U8UTTI KTX. The omission

of the article has been questioned, but in merely naming the scales it can be dispensed with: cf. (with Stallbaum) Arist. Pol. G 5. i34Ob 1 {TT]V fj.L^o\v5iffTi KaXovfiivrjv). On the ap/ioviai recognized by Plato see App. I I . 36 'ICKTTL—KaXovvTat: ' there are also varieties of Lydian and Ionian which are called 'slack'.' Jowett and Campbell, reading a'Crives (see cr. «.), remark that the "indefinite relative suits with Plato's affected ignorance"; but the speaker is Glauco, not Socrates, and Glauco is /tov<TIK6S. See note on 399 c. Richards condemns alnves xa^-aPa^ KaXovmai as spurious because atrtfes "cannot be used in this way in good Attic prose of Plato's date." With the older and better attested reading au rices, which I have ventured to restore, everything is plain. The words ai rives establish once for all what Westphal (I.e. p. 198) and von Jan (I.e. p. 816) detected even when atrives was read, viz. that Plato is referring not to Ionian and Lydian,but to slack Ionian and slack Lydian, a point which escaped Monro (I.e. p. 7) but not his reviewer (Cl. Rev. v m p. 449). See also my article in Cl. Rev. X pp. 378 f. We learn from Aristotle that certain musical critics censured Plato for rejecting ras aveifUvas apfiovlas and for characterising them as pedvariKai, j

riKov

36. aB

y&.p 7) ye fJ.^07] woiel fj.a\\ov

(Pol.

Q 7. I342b 23—27). It was partly perhaps in deference to these criticisms that Plato altered his view of fie&r] in Laws 666 Aff.: see also Grote Plato in p. 328 n. 3 9 9 A 3 SwpurTi Kal <j>pvy«TTC. The absence of the Aeolian mode is remarkable, for it must certainly have been known to Plato (see Pratinas quoted in App. II). Westphal agrees with Bellermann in supposing (I.e. p. 195) that aloXiari is included under Hupiari. Aristotle also ignores aloXurri, unless indeed (as Westphal holds ib. p. 196) it was identical with inrodapicrrl. In Lack. 188 D
rpbirav fii/Mrnj.ara fie\n6vuv

Kal xa-pt»lu>v

av&pwirwv and 397 B above. Kal diroTv\6vTos. /cat connects ovros and d/J.vvofj.4vov. dirorvxtu'ros (which is itself logically subordinate to afj.vvoiJ.ivov) ha^ three subordinate alternatives (jj— ireaovros), all of which are summarised in Iv ira
riAATQNOI

158

[399

dfivvofievov rrjv rv^r/v Kal aWrjv av ev eipr/viKfj re Kal 10 fir) /3tai&> a\X' iv eKovcia) irpd^et OVTO<S, r) Tiva TI ireiOovro^ re Kal Beofievov, rj ev%r) deov rj BiBa^fj Kal vovOerrjcrei avdpwjrov, rj Tovvavriov aXka) Beofiivm rj BiBd&KOVTi r) fieTwrreidovTi eavrov xnreypvTa, Kal €K TOVTWV irpd^avra Kara vovv, Kal fir) VTrepj)(f>dva)<> eypvTa, aXka. acotypova)1; re Kal fieTpL
i:

ra unus S : iirixovTa. A l l : xopex°" Ta ?• 16.

AvSpcltav S :

r

5-

To

H: om. A.

dvSpeiwv ap^iovias A l l q.

vovv : ' to his liking': cf. XTOjv below. 3 9 9 c 15 TaiiTas—Xetire. The style is intentionally weighty and formal, as &iuptii -yap opyiacrTiKa Kai TraOriTtKo. (Pol. befits a solemn pronouncement: cf. X 6 7. I342 b 3). Plato, however, rejects 617 D, E. After rairas there is a slight the flute, not because it is orgiastic, pause : ' Just these, two modes and none but because it is iro\vap^6viov (399 D). other.' The insertion of rds would imIn Plato's opinion the Phrygian mode pair the effect, besides suggesting that expressed sobriety and resignation : ArisSocrates had in view two of the current totle thought it ecstatic and purgative modes, which, not being himself/iownrfs, a (I.e. I34i 23). The difference of view he professedly had not. It is Glauco's is interesting and important as shewing business to fit the cap (398 E, 399 A) ; that the ethical effect of different modes Socrates only makes it. The indefinite was a disputed point even among the aiVwes (before (pSbyyovs) is therefore ancients. strictly appropriate in the mouth of Socrates, although it would not be in 11 TJ e«Xti—avOpwirov is subordinate Glauco's. ap/xoviai is rejected by Herto ireWovTos re Kal Seofi^vov. werden in both places (see cr. «.), but it 13 inre'xovTa. eTr£xol'Ta-—see cr- n-— is almost as indispensable here as it is cannot, I think, be right, iirixn-v rr\v wrong after ai>8pela)v, although Stallbaum St&voLav (Laws 926 B) certainly does not rejects the word here and retains it there. justify kirtxeiv iavrbv, and even if it did, The genitives SVGTVXOOVTWV etc. must de' submitting to ' and not merely ' attendpend on 7r^x("'Toy> irpa^avros to keep the essential marks of the apuovlm etc. : so also v and two Florentine MSS), together, but the careful reader will note but there is also inscriptional evidence that Plato begins a chiasmus with Svarvfor a genitive or dative participle followed XotivTuv, as if to separate the genitives by an accusative in the course of a long from what precedes and prepare us to sentence: see Meisterhans3 p. 205. 3 9 9 B 9 diXX-qv: viz. Phrygian. Aristotle blames Plato for retaining the Phrygian mode, while rejecting the ai)X6s, with which it was usually associated :

TTOAITEIAC T

399

159

$#07701/9 /Ai/ArjcrovTai KaXXiara, Tavras Xewre. 'AXX,', f) S' 09, OVK aXXa<; alrels \ei7reiv, rj a? vvv Br) iya> h'Xeyov. OVK apa, r)v S' eyw, TroXvyopVias ye oiBe Tvavap^oviov rjfuv Serjaei iv Tat? pSais re Kal f^eXecriv. Ov /xot, erj, fyalverai. Tptywvwv apa Kal 20 D Tri)KTb8(i)v Kal TTCIVTCOV opydvav,

Brjfiiovpyovs ov Opeyjrofiev. avXr/Tai;

irapaBegei,

oca ' 7roXv%op&a Kal

iroXvapfiovia,

Ov at,v6fie6a. Tt Be; avXoTrotoix; rj

et? TT)V TTOXIV ; rj ov TOVTO

find their construction in the sequel. foreign instruments of high pitch, and HadhewritteneuruxoiWwi', bvGTVXotvrwv, many strings. The rpiyavov in particular avdpeluv, aoxppbvuv the double chiasmus was associated with loose and voluptuous would have compelled us to connect the melodies. For an exhaustive account of genitives with 5vo apuovias. both see Susemihl and Hicks' Politics of Arist. vol. 1 pp. 63-2—636 or von Jan's 17 OVK dXXas—SXeyov. The Dorian defidibus Graecorum pp. 29 ff., 33 ff. to express avSpeia, the Phrygian <7u0poaivi). These are the two contrasting 3 9 9 D 23 aiJ\r|Tds- The auX<5s revirtues which Plato's HOVCTIKTI endeavours sembled the clarinet. It had a "mouthto combine (410 E). piece (fcvyos) in which a vibrating reed 19 iravap|Aoviov. In Plato the noun (y\£>TTa) was fitted," and was sometimes Trava.p)i6viov occurs only here and in 404 D played in pairs. See Did. Ant. s.v. V^TJ TT) £v T(2 iravapiiovitp Kal ev iraffi tibia. Plato banishes the 'flute' and repv8/xois ireTTOLrj^ievT]. In the latter passage tains the Dorian mode, although Dorian it certainly does not denote a musical melodies were often played on it, as instrument of any kind. Here the word Milton well knew : see the noble descripis sometimes understood of a particular tion of the "Dorian mood of flutes and soft and definite musical instrument, but a recorders" in Par. Lost I 550 ff. In careful study of the context shews that Boeotia, where the a.v\b% was highly it does not bear this meaning even here. esteemed, it was supposed rather to calm Plato has decided to admit only two than to excite the feelings. See Rhys modes, the Dorian and the Phrygian. Roberts The Ancient Boeotians pp. 33— 'Consequently,' he continues, 'we shall 35-n , have no need in our songs and melodies T| ov TOOTO i r o \ v x 0 p o o T a T ° " ; TOVTO is of TroXu%op5ta or Travap/j.6viov, and that with which auKoiroiol and ai/XijTai therefore (dpa) we shall dispense with rplyavoi, Trr/KriSes etc., with all instru- are concerned, viz. the 'flute': cf. II 377 C n. ouros instead of TOVTO would ments, in short, which are 7ro\i5xopSa have been a trifle harsh. iro\vxopb*OTaTov and TToXvapfiovta.' The prohibition of has been repeatedly called in question, certain musical instruments is an inference from the general principle that woXvxopSla and there is the usual crop of emendaand iravaptt-aviov are unnecessary, so that tions, intended to obliterate the metaphor. Travapfj.dviov cannot itself be a particular Schneider has however shewn that the MS reading is sound, by citing Pollux IV musical instrument. Probably, as Mr 67 HXaTUv 6£ Kal TroXvxopdov eiprjice TOP Archer-Hind has suggested to me, the iravap/xdvLov was "not a mode or modes, av\6v, a n d Simon. Fr. 46 6 KaKhifiba.% Tro\vxop5os au\6s, and comparing expresbut a style of composition, in which the 'Tondichter' passed freely from dixipiuri sions like ai\bi> KptKeiv, apfidfriv, Kpoitiv. to (ppvyiari and Xvlia-ri and as many others Many other illustrations are given by Smyth, Greek Melic Poets p. 326. Here as he chose. The name may even have the metaphor is intended to arrest attenbeen given to well-known compositions tion by its boldness and prepare us for in this style—cf. VO/J.OS iro\vKi(pa.\os—the the theory of the origin of iravapixbvia in fantasia with many subjects. The effect, I should think, may have been analogous the next clause; but woXvxopdoTaTov in itself, like 7rd/i0wcos in Pindar (Pyth. 12. to a series of bold and sudden modulations in modern music." See also on avra. 19 al.), refers only to the number of different notes which the flute, thanks ra iravap^ovla in 399 D. to various contrivances, such as plugs, wax, etc., was capable of producing. 20 Tpiywvwv—irr]KTC8v. These were

nAATQNOI

i6o Kal avra

TO, iravapybovia

avXov Tvy^dvei

[399 D ovra /AI/ATJ/AO, ;

ArjXa Sif,

25 r) 8" Os. Avpa hrj uoi, TJV K eyoo, Kal Kiddpa XeiireTai, Kal Kara iroXtv ^prjcnfia • Kal av tear dypov*; TOIS vopevGi i], 6 Xoyos f^uv arjfjLaivei. Oi/Bev ye, ' r\v 8' iyco, E Kaivov

Troiovfj,ev, w cf>i,Xe, KpivovTes

'ATT6XX(OVO<;

b'pyava

TOV 'ATTOXXW

irpb Ma/acri/ov Te Kal

Kal

TWV eKeivov

TO, TOV

opydveov.

given, and von Jan de fid. Gr. pp. 5—26. By admitting the professional a$dpa, Plato perhaps lends his sanction to musical festivals or contests in the approved modes. Koi Kara KTX. After xp7)
4oo A] Ma

nOAITEIAC T

At'a, r) 'S os, ov fioi

<paiv6fie6a.

XeXrjdafiev ye BiaKadaipovTes ^ax^povovvTe'i XL

"\6i

Kal

161 vr) TOV icvva, elirov, 30

iraXiv fjv dpri Tpv<j>av e(j>afiev TTOXIV.

ye r)fiei<;, rj B' 6's. Br], e<j)7)v, Kal TO. Xoiird KaQaipcofiev.

Br) Ta?9 dpfioviaa

av

r)fuv elr) TO Trepl pvOfiovs,

eirofievov

yap

fir) 7rot/a\ov?

aiiToii'; Bia>Keiv fir/Be TravToSaTra? ftdcreK, aXXa fiiov pvOfiow IBelv 35 400 Koo-fjilov re Kal dvhpeiov

Tti>e? elalv • ov<{ ISovra

TOIOVTOV \.6ya> avayKa^ecv TTOBI r e Kal fieXei,.

owives

| TOV iroBa TW

eireaOai Kal TO fie\o
\6yov

8' av eiev OVTOL oi pvO/xoL, abv

epyov,

axjirep T<X? apfiovbas, (ppdcrai.

'AWd

OTi fiev

elB^, e'£ wv al /Satrei? irXeKOvrai, 5

axnrep

yap

r p t ' wna

ianv

fid At', e(j>r), OVK e'^w

iv TOIS 86yyoi<; TeTTapa, o6ev al irdaai

foreign instrument, and appropriately excludes it from his 'Greek city' (v 470 E). 30 vij TOV Kvva. This peculiarly Socratic oath occurs only once again in the Republic (ix 592 A). In both passages it marks the highest degree of emphasis. On the oath itself see my note on Ap. 21 E and Blaydes on Ar. Wasps 83. 31 apTi: II 372 E n. 3 9 9 E—4O1 A Let us now continue the purgation of oiir city by laying dozvn rules for rhythm and time. Our rhythm must not be varied or manifold; for time as well as titne should conform to words, and not conversely. It is agreed that there are certain rhythms expressive of sobriety and courage. These and these only will be admitted into our city. For particulars, we shall apply to Damon; but we can enunciate the general principle ourselves. Rhythm and Mode reflect style, and style expresses character. It is to promote the growth of character that we shall require the young to pursue the beautiful throughout the realms alike of Art and Nature. The section on Rhythms is hardly less difficult than that on Modes. Westphal translates it with a short commentary in his Gr. Rhythniik pp. 237—239, but without shedding any light upon the darkest places. Schneider and Stallbaum give little help. I have found Gleditsch's summary account of die Metrik der Griechen (in Iwan Miiller's Handbuch) a most useful guide in dealing with the subject. 35 fido-Eis. The word /3d
dpfioviai,

Xeyeiv. TeOea-

feet under one main ictus: cf. Schol. in Heph. 13. 1 p. 124 ed. Westphal /3d
Such a technical use of the word would be out of place here, especially in the mouth of Socrates ; and the word is employed throughout as equivalent simply to 'step' or 'foot.' Even technical writers sometimes so use i t : cf. the Scholiast already cited Si^erai Si (sc. the Iambic metre) ev fxev Trj irpuiTy ^ticret ta/Ji^ov Kal

oTrovbeiov II 5. p. 151 and Gleditsch I.e. p. 702. 36 KOo-|i£ou T« Kal dvSpeiou recalls 399 C aojipp6vo}v avbpelojv,

and would

seem to point to the necessity of two kinds of rhythm, one to go with the Phrygian mode and express sobriety and self-control, the other to join the Dorian mode in expressing courage. On the ethical qualities of Greek rhythm in general, consult Westphal Gr. Rhythmik pp. 226—239 and Arist. Rhet. ill 8, with Cope's notes. 4OO A 2 (J.11 \oyov—|U\ei. See 398 D n. •; TpC aTTa CEST). Arist. Quint. I 34 ed. Meibom yevq TO'IVVV eo~Tl pv8fj.iKCL rpia ' TO 'iaOV ( § ) , TO T)tLl0hi0V ( 4 ) , TO dlTr\ci(TLOV

(J). To the first belong dactyls, spondees, anapaests : the second includes paeons, cretics, and bacchei: under the third fall trochees, iambics, ionics. See Gleditsch I.e. p. 694. 6 wo-irep — dpp.ov£cu. What are the TiTTapa dSri? The following answers (among others) have been given : i° the ervals of the fourth, fifth, octave, and

162

nAATQNOI

[400 A

av e'iiroi/M- irola 8" oirolov fiiov fiifi^fiara, \e. 'AXXa ' ravra ftev, riv 8' eyoo, ical fiera Ad/M)vo<> ftovXevaofieda, B rives re avekevdepias ical vfipews rj fiavias /cal aWr/? Kaic(,a<; 10 Trpiirovtrai /3acret9, Kal rivas TOI? ivavrioa Xenrreov pvOfiov?. olfiai Be /xe aicr]Koevai ov o-aco<; ivoirXiov re rwa 6vofid%ovro<; avrov £vp8erov Kal Bd/crvXov /cal rjpmov ye, OVK olBa O7r<»? Biaico7.

el-rroi/u v:

etiroi A :

iirloi/u

TroTa 5 oirolov jSiou I I : om. A.

double octave (Ast) : 2° the four notes iwirpirov and cf. ib. 8, 12, and for this of the tetrachord, which was probably the reason I now believe that Monro's view historical and at all events the 'theoretihas most in its favour. cal unit of the scale' (Stallbaum, Jowett 7 irota 8' owoiov KTX. On oiroiou see and Campbell): 3 0 "the four ratios which t 348 B n., and for the error in Paris give the primary musical intervals—viz. A Introd. % 5. the ratios 2 : 1, 3 : 1, 4 : 3 and 9: 8, which 4OO E 8 Aapuovos. IJ-f-Ta Aduweo? give the octave, fifth, fourth, and tone " is almost a formula with Plato : cf. (Monro I.e. p. 106 n.; cf. also Diet. Ant. infra c, 424 c, and Lack. 200 B. Susemihl II p. 193): 40 the four apixoviat. ^pvyurrl, (on Arist. Pol. 0 5. i34Ob 5) thinks that Avdurri, Aupurrl, AoKptarl (Westphal Plato is alluding to a special work by Rhythmik p. 238J. Ast's view cannot be Damon on the rjdos and irdBos of modes right, unless we suppose that ap/wvlaL and rhythms. The word &Kr}Ko£vai and here includes scales of double compass, the general tone of the passage seem which is most unlikely. Westphal's exrather to refer to an oral demonstration. planation is improbable, for Plato has 10 TCVOS—p\)8(j.oi5s. In general, jrosaid nothing of AoKpiorl, and (though Ses &TT6 apirews, or feet in which the 6t<ns perhaps no great stress should be laid (i.e. the syllable bearing the ictus) followed on this) it is awkward to derive the apthe ap6ir\ios ^ivSeros, difference between the modes depending Sct/cruXos, riptpos are expressions from the on the difference in position of the tones lecture : in English they would be in inand semitones. But Euclid lays the greatverted commas. The iv6ir\i.os is not est stress upon the ratios 3 : 2 and 4 : 3 as ~ — " — -— (Proclus in retnp. p. 61, if, the component elements of the octave : as appears probable, by ira.piap.pls he see for example Sect. Can. 6 TO diirXdcnov means the irapla/j,^os or pyrrich), nor the dtduTTTifjux eK Svo rCjv fieyiaTWV e7ri[/.opto}v cretic (J. and C.), nor, strictly speaking, Kev, IK re rod TJ/UOXIOV Kal ix rod the anapaestic foot (Hartman), but =._£_w_£^ 2^ a common processional

4oocJ

nOAITEIAC

163

ical laov avco Kal Kario nOevTOS, et? /3pa%v re Kal 'yiyvo/j.evov, Kal, a><; eyw olfiai, lafi^ov, Kai TUV aXXov Tpoyalov C (juvofia^e, IMTJKT) Be Kal (3pa%vTr)Ta<; 14-

!

TrpocrijirTe.

Kal TOVTWV TUTIV 15

1

nv' A - S : fortasse rbv A : TI II q, qui sequentia aXXov—p

omittunt.

(•jrpo would have been more precise, is perhaps 5&KTVXOV (cf. Clouds 651), would confine in keeping with the airy nonchalance of the instances to rhythms until we reach Socrates' description. The construction lanfiov. Dr Jackson suggests Sg.Krvki.Kbv is missed by Westphal (Rhythmik'p. 237) in place of SCLKTVXOV. It is tempting and the English translators and editors. (with J. and C.) to take T)p$os as 'spondee,' yiyvafifvov agrees with rjpifov : the i]pv yiyvbfievov. See also the dVw and TO K&TOI is misleading (Rhythmik next note. p. 104). The words must be taken as adverbs, and can only be explained by 15 |I/IJKT|—irpoo-TJiTTC. Ilartman takes supposing that when Damon was demonthese words as explaining the trochee strating the equality of arsis and thesis only, laying emphasis on the precedence he 'placed'—TiBivros is not 'assuming' given to II.T\KT\ ; but the use of the plural as dmKofffiovvTos shews—the former in a shews that the iambus is also included. II

2

nAATQNOI

164 olfiai

Ta? ayayas

eiraivelv

TOV TTOSO? avTOV ov% T/TTOV ^reyeiv

Te Kal

n1

ov yap

rj TOV<; pv6[iovs ti'.

dXXd

Taina

BieXecrOat, yap 20 OVK eyeoye.

'AXXa

avTovs,

rjTOi ^vva/icpOTepov

/j.ev, (hairep elirov, elf ov crfiuicpov Xoyov.

Ad/j,cova

rj av oiec;

IIw? 8' ov;

Te Kal appvOfiw

avafteM o At',

ToBe ye, OTI TO Trjs eva^^xoavv^

ao"X7}/Aoo~iiv'r]<; T&> evpvdfjup BieXea-dai;

[400 c

Te Kal

atcoXovdel, Svvao~ai

'AXXre firjv TO evpv6/j,6v ye ' ical TO appvdfiov, D

TO fiev TTJ KaXfi Xefjei eireTai 6/ioiov/j,evov, TO Se T§ ivavTiq,

ical TO

evdpfMiGTov ical avappoaTOV Q3cravT(o
ye \6ya> dico\ov8r)Teov.

rjV 8' iyd>, Kal 6 X0709; ov TG5 T ^ 9 "^^X^? tfOei eireTau; ov;

T?; Se Xe^ei

TO, aXXa;

ical evo"xr)fioavvr) ical evpvdfiia

Nat.

'AXXa fujv,

Ti S' 0 T/3O7TO9 TJ79 Xe^e&)9, EvXoyua

IIw9 yap

dpa Kal evap/jbocrTia

' evrjdeia dicoXovdel, ov% fjv dvoiav E

30 ovcrav VTTOKopo^ofievoi KaXovfiev ft>9 evrjOetav, dXXa TTJV (V<; aX 24.

Kal av&pfioffrov IT: o m . A.

The meaning is simply 'and he assigned 20 eiSS (EXC. Neap. 1. c.). ws belonged to (v-qdeiav (as these critics But it is clear that in general the dyuyai apparently supposed), it would deserve of the different kinds of feet were different expulsion; but it goes with odaav underfrom one another. Hartman ejects TOV stood. The antithesis is between dvoiav wodos, "cumapud Platonem7rouset/3i>fyt6s and eirj6ei.av : and if the sentence is read non discrepent." The distinction between so as to lay stress on these two words, it 7rous and pvtinos is not always preserved will be seen how easily oiaav can be by writers on metre (e.g. Bacchius hag. repeated after tti-qduav. The sense is: 100 ff. ed. von Jan), but Plato seems to not the tvrj6eia which is really avoia, but make the irois differ from the pvd/Aos as which we euphemistically designate as the unit from the whole. if it were ev-rjOaa (i.e., as before, in the good sense of the word), but etijjffeia in 17 TJTOI. See on 1 344 E.

4Oi

nOAITEIAC

B]

165

ei) Te icai KaXw? TO tfOos KaTe
ovv ov iravra^ov

rb avrSiv

Tvparreiv;

AioiKTea

401 ye TTOV 7rXr/pi]<; /j,ev ypa\cf>iKr) avrwv 7r\rjpr)s Be vcf>avTi,Krj Kal iroitcikla TWV aXXcov cricevwv ipyaaia,

en

TOOV aWwv

yap

atryrf/ioaivr}. KaKo\oyla<;

(f>VT(ov iv iraai

ravra

/j.ev ovv.

veois,

"ECTTW Be

Kal nrao-a t) TOMLVTT)

Byiuovpy'ia,

Kal oiKoBofj,!,a Kal -rracra av 17

Be r) rSiv o-Qifidrcov <£liert? Kal rj TOVTOIS

eveariv

Kal rj jxev da~^r/fj,o(rvvr) Kal dppvdfiia Kal KaK0ij6eia<; dBeXd, rd

YlavTairaai

BiooKrea rots

tfdovs,

evo")(r)/j.o(rvvr) rj Kal dvapfioo-ria

S' evavria

rod

5

ivavriov,

dBeX
Ylav-

TeXcij? fiev ovv, er). B

XII.

Ap' ovv T015 Trotr/rais

irpoo~avayKao~Teov TT)V TOV dyadov

tjfiiv

fiovov ' eTriaraTrjTeov

et,Kova rjOovs ifiiroielv

Kal rol<> 10

reason comes, with fullest consciousness, and joyful recognition of the beauty to which he is himself akin. No one is truly Sidvoiav. This explanation seems to me imbued with musical culture until he can better than to regard us di-fiduav as atrecognise the originals of virtue wherever tracted for cIis euijtfeta (sc. early), a conthey are found, as well as their copies struction for which we may compare everywhere. Such an one will love suProt. 357 D: see my note ad loc. For premely the union of a beautiful soul with us dXij^Gs cf. I 343 C n. 33 TO auTwv irpaTreiv. The principle physical beau-ty, but will let inner beauty atone in part for outward defect, and his of a7r\6ri)s, which is the corner-stone of Plato's city, presents itself in the educa- passion will be pure from sensual taint. Our account of Music is now ended: for tion of the young, as the pursuit of the end of Music is the love of Beauty. ev-qdeia. 4O1 B 10 TT)V TOV 070.800 KT\. This &j"Tiv 84 yi irov KT\. This lofty famous section describes in glowing lanconception of apixovia and pudpSs—for aiiT&v shews that these are included no guage, like that of the Symposium, Plato's ideal of art. He does not desire to less than cuirxwocriifT);—stretching throughbanish art, as is sometimes asserted, but out the whole domain of art and nature, rather idealises it by effecting—as he bemay have been suggested by Pythagorean lieved—its reconciliation with beauty and teaching: but the view of education as truth. Art aspired to be KO.\6I> in his the pursuit and assimilation of all this day : Plato wished it to be so in the beauty is due to Plato himself. Cf. fullest sense of the word : and his idea of 403 c n. beauty is sufficiently comprehensive to 4O1A 1 iroi.Ki.Ma. II 378 C». include moral and spiritual beauty as well 4O1 A—4O3 C To these canons not as physical. Plato was doubtless unfair only poets but all other artists must conin the application of his principle to some form. We shall admit no artists save of the Greek artists and poets, but in only those who are able to track out the itself his ideal—the love of spiritual beauty nature of the beautiful, and beguile our —is one to which the best and most enchildren even in their earliest years into during art—which alone can find a place unconsciotis harmony with the beauty of reason. The vahie of a musical training in an ideal city—consciously or unconlies in its peculiar power of imparting sciously ever seeks to conform. See Nettleship Led. and Hem. 11 pp. 112— grace and beauty to the soul. It enables the learner to discriminate between the fair 116. and the foul in other spheres, admitting TOIS iroiij|j.ao-i.v KT\. Cf. Laws 656 D, E. only that which is beautiful and fair, at Nettleship (Hell. pp. 117 f.) remarks on first instinctively, but afterwards, when the fact that " Plato in his criticism of its true and etymological sense (us dXi;0ws)—the €V T6rfdosKaT€
T7AATQN0I

166 Troirjfiaaiv

[401 B

rj fir) Trap rj/uv iroielv, r) Kai Tot? aXXois

eiricTTaTrjTeov Kai BiaKcoXvTeov TO /caic6i]0e<; TOVTO Kai atcoXaaTOv Kai dveXevdepov

Kai ao-Xtf/Mov fir/Te ev SIKOGL %a>a>v /xrJTe iv OIKOBO-

firjfj,a(Ti fjbrjTe ev dXXqj fir/Bevl 8r)fiiovpyov/j,evq) ifjnroteiv, rj 0 fir) olos '5 Te wv OVK eWeo? Trap rjfuv Brjfitovpyetv, Tpecf>6/u,evoi

r)fuv

01
e/cacTT?;? r)fiepa>; Kara

afUKpov

iva pr) ev Ka/aa? el/coat

wairep

dirb

ev

iroXXwv

vefj.6//,evoi, ev TI £vvi Xavddveoaiv

Kaxfj

ftoTavy,

hpeirofievoi

' TroXXa C

Te Kai

KaKov /J,e
rj, a t t ' eKeivovs ^7)T7)Teov TOV<; hr)niovpuci)<; Bvvalj(yeveiv TT)V TOV KCLXOV Te Kai eiia')(r}fiovo<; vaiv, iva ooawep ev vyieivtp

TOTTW oiKovvTes 01 veoi dirb iravTO^ axfreXtovTtu, oiroOev

av avTols

cnro TOIV KaXoiv epyoyv fj 7rpo? b'yjriv r) 77/309 aKorjv Tt?

TrpocrfiaXr) oicnrep avpa

<j>epovo~a a7ro ^pTja-T&v TOTTCOV vyoeiav,

Kai evOvs ' e/c iraLBwv Xavdavy

et'9 ofioioTrjTa

25 %vfj,(DV[,av TQ> KaXw Xoyca dyovaa; OVT(O Tpaeiev. ^Ap'

Te Kai

TloXv jap

ovv, r/v B' eya>, a> TXavKcov,

faXiav

Kai D

av, e7), KaXXicrra TOVTCOV eveKa

iv fiovauKfi Tpo(f>rj, OTI /J,dXicrTa KaTaBverai

els TO 6J/TO?

o Te pvOfibs Kai appovLa, Kai ippcofievecrTaTa a-T 18.

vefxbfifvoi I I : d.ve[iby£voi A et in mg.

Greek art has almost ignored the painters and sculptors, and confined his assaults to the musicians and still more to the poets." This is true, although the present passage shews that his canons were intended to regulate painting, sculpture, architecture, and the minor arts as well as music and poetry. Among other reasons, Nettleship plausibly suggests that Plato "did not see in the sculptors and architects of his time the signs of degeneracy which drew his attention to the poets and musicians." Cf. 401 C. 4O1 C 21 dird6ev civ KTV No Greek could read these words without thinking of Olympia; no Athenian without recalling the glories of the Acropolis. It was probably in the spirit of this ideal that Epaminondas—himself a man of Platonic sympathies, if not a Platonist— hinted to his countrymen that their city could not be truly great until the Propylaea crowned their citadel (Aesch. irepi wapairpeapelas 105. See also Nettleship Hell. pp. 115—123). Partly on grounds of style, and partly for grammatical reasons, I believe that Plato wrote TI.% and

A2.

21.

rts n o s : TI codd.

not TI (see cr. n.). 'Whenever anything strikes on their eyes or ears from fair works of art' sounds material and gross in a passage so full of poetic feeling ; and in the second place &yovaa agrees with atipa, whereas it should be dyov and agree with TI if TI is right. Translate ' Whensoever from beautiful works of art there smites upon their eyes or ears as it were a salubrious breath from healthful regions.' In the same way a sort of 'Ipepos Hows inta the soul from beauty, awakening love and admiration [Phaedr. 251 c). The melodious current of Plato's rhythmic utterance flows onward like the steady though gentle breeze which it describes. With aipa—uyluav cf. Arist. Prodi, 1 52. 865 b 19 TT6\IS iyietvri (5io Kai i) 6a\aaaa

vyiuHj).

Kai T6WOS etiirvovs F o r the syntax

of TLS—wiTTrep aOpa (ptpovffa cf. xas "njs yeviaius liry-yepeis wWep /loXv^diBas VII

519 B, where a similar corruption occurs in some of the MSS : see «. ad loc. Paris A has Tt for rts again in II ^60 E. 4O1 I) 27 ev (lovcruqj Tpo<j>T). The insertion of r; before iv (suggested by Riickert) is needless : cf. 404. B.

402

TTOAITEIAC T

B]

avrrjs,

(fcepovra TT/V eva'^fioavvqv,

Kal iroiel evo")(TJ/Aova, edv Tt?

E op6u>
teal /j,r} /caXco? Bij/uovpyTjdevTav

av alaOavoiTo

aoa^pa

air'

yfreyoo T

av r&v irapaXeiiro-

av

/ca\6<> Te Kayad6<;, | ra S'

6p6co
olKeiorrjra

Be rov \6
fidXia-ra

6 OVTW T p a ^ e t ? ;

av

Xoyov avrov

'E/AOI JOVV

Boicei, eri, TWV TOIOVTCOV eveica ev [IOVCTIKT) elvai r\ Tpo(f>7]. apa,

rqv B' i
(TT0i%eia /jbrj Xavddvoi

irepu Tore

rjfias

•Jrept,(j>ep6fj,eva, Kal ovr B avrd,

30

vvrccv o^vrar'

Kal KaTaBe%6/j.evo<; et? TTJV y^rvj(r)v

avra>v Kal ylyvoiro

Bwar6<; elvao Xafieiv,
' Kal on

r/ fir/ Ka\&s

6 eicel rpacf>el<; &><> e'Set, Kal dp6w
ra fiev KaXd eiraivol Kal yaiptav 402 Tpe<poiT av

167

6\t,
&>? ov irporepov

30. av raiv H : avTuiv A . Zq : d aKovas A l l .

ev airacnv

ev crjMKpa) OVT ev /j,eyd\q)

a>? ov Biot, alcrOdveadai,, aXXd OVKOVV

iicavoi'i efyojiev,

iravTa^ov

eaofievoi

ols

ore

"fltnrep ra eanv

r/TL/ji,d£o/x,ev '

'TrpoidvfjLovfji.eda

ypapfiaTLKol

irplv OUTGO? 10

Kal elicovas ypa/x/xaTeov, e'i TTOV rj ev 4.

29 4>6povra: not 'imparting' (Jowett), but 'bearing,' 'carrying,' like cpipovaa in the simile: cf. Synip. 188 A iJKei v ' falling s h o r t ' : cf. Critias 107 D ojews aiadavofievoL rb TTapaXeuro/xevov. The word is explained in /ecu /xij—(ptivruv, where the contrast is between imperfections of art and imperfections of nature. 32 licet: i.e. ev ixowinrj. op8i«s Srj KT\. I formerly (with Baiter and others) adopted Vtrmehren's proposal (PI. Stud. p. 94) to read opdws dr/ < x a ' " pwv Kal > bvffx^palvojv rd fiev Ka\a eiraivoi Kal \xalpav Kai] KaTaiexb/ievos KT\. The correction is certainly an attractive one, in view especially of Laws 653 n, c, where education is defined as /iiaelv /iiv a. Xp] py XPI p y , and 654 D TO. fi£v a(nra^6/j.evos baa Ka\a, ret 5e §v<xxepaivwv diroaa /MTJ /caXd, and Arist. Elk. Nic. 11 2. 110411 11 ff. But the MS reading, though less pointed and pregnant, is in itself satisfactory enough, if Svax^paivuv be understood with reference to what precedes (TWI/ •wapakenroinivoiv), and we are therefore hardly justi-

oBi/A'II: 1/j.oty' odv A2-

II.

fied in altering the text. (The omission of p i p rat in q should not be used as evidence of dislocation.) Hartman (after Stallbaum) excises Kai between xai/jui/ and KaTaiexb/Aevos, but this too is unnecessary. We may translate (with Jowett) 'and rejoicing in them' (as opposed to Svtrxepalvwv just before) ' and receiving them into his soul.' The preposition Kara- in Karadex&^vos suggests that beauty is an exile coming home again: the return of exiled truth and beauty is indeed with Plato the aim of education and of life. Cf. Phaedr. 250 A — 2J2 A. 34 Tp&j>omi. For the metaphor cf. Phaedr. 248 B ff. 4O2 A 6 iYpa(j.(jidT«)V. See on II 368 D. The reference in dxopev, however, is not to that passage, but to the actual experience of the speakers. 7 «v airtto"Lv o!s &TTIV : i.q. ev a-waviv iv oh Ian, by a common idiom : see on II 373 E and cf. VII 520 D, IX 590 C. 4 O 2 B 9 us ov Se'oi. depends on the idea of thinking involved in arLfj.d£onev. Richards suggested deov, " sine causa," as Hartman observes. 11 eiKovas 7pa|i(i.dT
s

168

TTMTQNOI

[402 B

vhacriv r\ hi KaroiTTpots ifufrauvoivTo, ov irporepov yvcoaofieda, irpiv av avra yvw/Mev, aXk' eariv TT)? airr)? re^v?;? Te ical fieXeTJ?? ; YiavTairacn, fiev ovv. *Ap' o$v, 0 \iyco, irpbs OeSiv, OVTWS ovBe 15 fiovaiKol irporepov eaofieda, ovre avroi ovre ovs <j>afiev ' rjfitv C TraiBevTeov elvat TOV<; cpvXa/cas, irplv av TO. T?)<> aaxfipoavvrjs e'iSr) KOX avBpe[a<; ical i\evdepioT7]TO<; /cat fieyaXoirpeTreias Kai oaa TOVTCOV dSe\a Kai ra, TOVTWV av evavrla iravra^ov

Republic is only by way of illustration, that Poetry and Art in his ideal city are and we must beware of reading more really to imitate the Ideas directly? This into Plato's words than they are capable is a bold and attractive solution, and there of meaning in the context where they are several hints elsewhere to the same or occur. No doubt it is true, as Dr Jackson nearly the same effect, but Plato expressly remarks, that " this passage makes us speaks of the etSri here only as immanent, acquainted with the relation of copy and and not transcendent {ivSvra iv oh tvemodel which is to become important anv), and we must therefore suppose that later," but Bosanquet goes too far when the artist copies from the life (cf. iv TTJ he asserts that " the expression 'images if'vx'S Ka\a rfif] ivbvTa D). The word of letters ' points forward to the classificaetdri is repeatedly used by Plato without tion of grades of knowledge, at the end reference to transcendent Ideas, as has of Book VI, the allegory of the cave at been amply proved by Krohn [PL St. the beginning of Book vu, and the argupp. 65, 66), Pfleiderer (Zur Lbsung etc. ment of Book X." p. 17), and Campbell (11 pp. 296 ff.). Here it does not mean 'varieties' (as if 13 auTc£ is emphatic: ' t h e letters there were more than one variety of themselves' as opposed to their einhves. po and many other iv 435 B n. The genitives are genitives critics, understand the word ; nor can it of definition. The use of ASi\ in the sense be denied that the language of Plato, if of "immanente Seinsformen" (Krohn) is interpreted in the light of Book VII, can interesting as a harbinger of the Ideal bear this meaning. Nevertheless we are theory of vi and vn—a sort of half-way bound in the first instance to interpret this house between the Socratic \6yoi and passage by itself, and not by Book VII, the Plato's ideas. It recurs in IV 434 D, 435 B, more so as the doctrine of transcendent or 437 D. See further Krohn PL Frage pp. separate (x^f-irraL) Ideas appears nowhere 54—58, and cf. vi 504 D n. But although else in 1—iv, and seems to be expressly the separatists have (as I think) made out reserved by Plato for his philosophical, as their claim that transcendent Ideas do distinct from his musical education (see IV not appear in Books I—iv, I agree with 435 D and VI 504 B «.)• What is meant Hirmer {Entst. u. Komp. d. PL Pol. p. by the words eUdvas aurdv ? The context 645) in thinking their deductions from shews conclusively that elicbves refers to this fact unwarrantable. copies (sc. of the virtues <xwpoaivq etc) represented in poetry and the fine arts 17 |J.eya\oxpcirc(as. ixeyaXoirpiiraa (so also Krohn PL Frage p. 47). On in Plato is 'highmindedness,' not, as in any other interpretation the introduction 'magnificence': cf. vi 486 A n. of these etudves is irrelevant in a discussion Aristotle, In like manner Plato's iXeudepibr-qs deon the rules which imitative art must obey. notes the virtue proper to an iXetidepos, This being so, if «?5?j means the Ideas, and is not restricted to liberality in Poetry will be a direct imitation of the spending money. Contrast Arist. Eth. Ideas, which is inconsistent with x 595 c Nic. IV cc. 2—6. —598 D. Or does Plato mean to suggest

403 B]

nOAITEIAC T

169

Kal evovra iv oh evecrriv aladavd)peOa Kal avra Kal avrwv, Kal fir/re ev cr/j,iKpoi<; fi^re iv fieydXoi*; an fiascofiev, 20 dXXa T»7? avTTJs ol(o/j,eOa Te%i>?75 eivai Kal fieXerr)<;; HOXXT) dvdyKT), D e7). OVKOVV, r\v S' iya>, ' orov av ^vp/rrirvrrj ev re rj} tyvxr} KaXd tfOr) evovra Kal ev ra eiBei 6/xoXoyovvra eKelvois Kal ^v/xcfxavovvra, rov avrov fiere^ovra rvirov, TOVT av eXt] KOXXIO-TOV deap-a ™ Bvva/j,evq> 6eao~6ai; YloXv ye. Kcu /JLTJV ro ye KaKkuarov ipaa/jiim- 25 rarov. flaJ? $' ov; Tcbv Brj o ri fiaKiara rotovrcov avdpcoircov o ye fiovGiKOS epair) av el Se a^vfAcfxovos etrj, OVK av ip(i>fj. OVK av, el ye n, e(j>rj, Kara, rrjv tyv)(r}V eWeiiroi' el fievrot, ri Kara ro awfia, E inrofielvetev av, ware e&eXeiv aaird^eaOau. Mavddva, rjv ' S' iycoon earuv GOL r\ yeyovev ira^iKa roiavra' Kal avy^wpSi. aXkct 30 roBe fj.01 elite' aaxfipoo-vvr] Kal rjSovfj VTrep0aWovpova iroiel ov% rjrrov f) XUTTI] ; 403 'AWii rfj aWrj aperrj; | Oi)Sa/xco?. T t Be; {5/3/det re Kal aKoXaaia; Yldvrwv fidXtcrra. Met£a> Se nva Kal o^vrepav e^et? elrrelv f)hovr)v rrjs irepl ra dfypohlaia; OVK e%w, r/ 8' o?, oiiBe ye rkpav. ' O Be 6p0b<> epa)<; irecfiVKe Koafxlov re Kal KaXov tr& re Kal /xovaiKO)'; epav; K a t fj,d\a, 17 S' 09. OvBev dpa irpocroujreov 5 fiaviKov ovSe ^u^fyei/e? aKoXacrlas TO op6a> epmn; Ov irpoaoicxreov. B Ov rrpoaoiareov dpa ' avrrj rj r/Bov?], ovBe KOivcovrjreov avrfjs epaarf) re Kal TraiBiKols op6a><; epaxrl re Kal epco/xevoi'i; Ou /J.evrot, fjbd A/', e(j}rj, co Xa)«paTe9, irpoaoiareov. Ovrco Br/, a>9 eoiKe, ev rfj olKi^ofievr] -rroXei, iXeiv fiev Kal ^vvelvai Kal 10 19, 20. yvwpifa/iev—al/ie0a I I : olbjieBa A . 26. 5i] 5 n II: SWTI A. 10. vofwderfoeLS H : 6 vo^odeTrjs (sic) els A, sed 6 addidit A 2 .

4O2 D 26 Tiov STI—dcnrdji«r8ai. Cf. stand: (you say so) because' etc.: see Symp. 209 B and 210 B, c. The whole I 332 A «. of Diotima's wonderful speech (210 D— 4 O 3 A 7 ov Trpocrourreov dpa. This 212 A) should be compared with the somewhat extreme example of a common closing sections of this chapter. In point liberty in concord serves to increase the of language the words K&\\«TTOV Beaixa— rhetorical emphasis by the energetic reepa.GnuhTa.Tov closely resemble Tim, 87 D. petition of Glauco's ipsissima verba. 27 d^ij(«()u)vos: i.e. (as Glauco's answer The emphasis becomes still greater in shews) strictly speaking one whose soul Glauco's reply ov ^VTOL, /j.a, Ata, irpoffand body do not harmonise in point of oio-rebv. The particle ixivroi is especibeauty, but the word also suggests "the ally used in replies when the words of man who has no music in his soul." Cf. a previous speaker are repeated (Hoefer Symp. 206 c rot Se (KIJTJO-IS Kal ytvvqais) depart. Plat. p. 32). t; and Flor. U have 4y T(p avapfi6o~T(p dSijvaTov yeve'crOtu. With TrpoaoLo-Tia.. the sentiment in general cf. Tim. 87Dff. 4 O 3 B 10 <()i\eiv is 'kiss' (as Schnei4O2 E 29 piavflavw—on: ' I underder rightly translates the word): cf.

170

TTAATQNOI

[403

ai wairep weo? iraiBiKwv ipaarrjp, TWV KOXCOV yapw, eav TO, B' aXXa ovrwi 6fj.i\elv irpbe^ovTa. O£/T&>9, ei}. *A.p oiiv, 15 TJV S' iyco, Kal crol <j>aLv€Tcu Te\o<; rjfuv eyew 0 irepl /j.ovaiKrj<; \6yos; 01 yovv Bel Tekevrav, reTeXevrrj/cev Bel Be irov reXevrdv T « a els ra TOV KOKOV epa>TLKa.'3v/x,7)/u,i,r/ B' 05. X I I I . MeTrt Brj fAovaiKrjv i%ew" (Hartman). Socrates and the ' disciple whom he This catches the point, but, as Hartman loved' ill the Phaedo : eldjffei yap, otrdre admits, the text can be defended as it Ti>Xol> Toff"" pov els Tas rpixas (89 B). stands. The participle agrees with the uxrivep veos. Herwerden's conjecture us subject of ofuXelv, ei Si ix-q being all but ira.TT]p vios (or woirep Trarijp vtos) deservesadverbial, and therefore not followed by a main clause. Cf. Prot. 311 D. the praise of ingenuity, but Plato's text is better and more expressive, because it 16 8et 8^ iron KTX. The love of represents the object of affection almost Beauty is tpCXoaoipla. (Symp. 204 B) ; so as the lover's very son. It should be that the famous saying of the Phaedo noted that in Plato's Ipas it is the elder (61 A) (piXoaocpia fieyltrri) ,uowrao; rewho loves, and the younger who is loved; sembles this. I agree with Krohn (PL and that the aim and purpose of Platonic St. p. 71) in holding that rod naXou is love is r6/cos ev KaXui (Symfl. 206 B)—the still beauty as it is revealed in Nature bringing to birth of noble thoughts and and in Art (see on 402 c), the iro\i> irtaspirations from the beautiful soul of Xayos rod tcaXov of Symp. 210 D, and not youth. Socrates was the embodiment yet the transcendent Idea of the Beautiof Plato's ideal in this respect (Symp. ful, the contemplation of which demands 2i6Dff.). Some true and excellent oba still higher flight (ib. 210D—212 A). servations on the subject will be found in But Plato leaves his HOVO-IKSS already Dugas VAmitie Antique pp. 50—53 al. knocking at the gates 'of the blest protv mised Land.' TWV KaX<5v X^P ' Plato is resolved that Love, as well as Art, shall serve Virtue and not Vice. 12 TO, 8' aXAa—£xiYY('Y!'e<»'8ai.
4 O 3 c—4O5 A Let us now discuss the subject of physical training. We may safely entrust the duty of making specific rules to the intelligences which we train, and content ourselves with tracing outlines. Every kind of excess or self-indulgence in eating, drinking, and the other appetites, must be forbidden. Gymnastic must be ' simple' like her sister Music. Complexity in the one case breeds disease, in the other vice; so that doctors and judges rise in public estimation, and chicanery and medicine give themselves airs. 4 O 3 c 18 7i)(j.vao-TiK^j KTX. Plato's statements on yv/xvaariKri have been carefully collected and expounded by Kanter Platos Anschauungeii iiber Gymnastik, Graudenz 1886. Admirable remarks on the whole subject will be found in Nettleship Hell. pp. 132—134: cf. also his Lectures and Remains II pp.

404A]

nOAITEIAC T

171

D Tt firjv; Ael fiev Br) Kal ravrrj aKpijSSys rpeeo-6ai i/c TraiBwv ' Bid fStov, e%et Be 7r&>?, a>? iywfiai, wBe' crKOTrei Be Kal av' ifiol [lev yap 20 ov (jiaiverai, b av j^pijcrrbv y awfia, rovro ry avrov apery ^v^r/v dyadr)v rroielv, dXXd rovvavriov "^v^V dyaOr) rfj avTrjt; apery cru>fia aol Be 7reu? aiverai; Kal ifiot, Trape^eiv co? olov re fSeXnarov er/, OUTO)?. OVKOVV el rr)v Bidvoiav iicavo)<; QepaTvevaavres trapaE Bolfiev avrfi ra irepl ro crmfia aKpiftoXoyeio-dai,, r)fiei<; Be l oaov rovs 25 TVTTOVS vrj'yr)aat,fj,eOa, I'va fir] fiaKpoXoyoi)/j.ev, 6p6ci!><; av Troiolfiev; Ilai'i' fiev ovv. Me0»/9 fiev Br) eiTTOfiev on d(j>eiCTeov avrois- nvavrl fir) elBevai, OTTOV yap 7rov fiaXXov iy^copel, rj (f>vXaici, fiedvadevn yrjs earuv. YeXolov yap, r) B' 6'?, TO 76 (j>vXa/ca cfjvXaicos Belcrdai. Tt Be Br) ar'iTwv Tripe; ddXrjral fj-ev yap oi avBpes rov fieylarov 30 dyS>vo<;. r) ov-%1; N a t . ' A p ' ovv r) rcovSe rwv daKrjrcov eft? "Icrw?. ' A W ' , r)v B' eyco, inrvcoBr}<; 404 irpocnjKOva' av e'irj rovrois; avrrj ye Ti? Kal o-<paXepa 7T/3O9 vyieiav r) oi>x opa^ on KadevBovcrl re rov fiiov Kal, iav crfiiKpa eKftoxnv rfj<; rerayfievr]<; fieydXa Kal a. Brj nvos, r)v B' eyco, daKrjaeios Bel Tot? iroXefiiKol^ dOXr/rals, ov? 5 id.

/i.a.KpoXoy&na' A2SJ : /j.aKpoXoyoip.ei' A 1 .

123—126. Plato deals here chiefly with the hygienic aspect of gymnastic—a subject which was much discussed in his day : see Diet. Ant. 1 p. 929, where we are reminded that gymnasia were dedicated to Apollo, father of Asclepius, and himself a god of healing. In his interesting treatise Die Platonischen Dialogs in ihrem Verhiiltnisse zu den Hippokratischen Schriften (Landshut 1882) Poschenrieder has shewn that Plato was strongly influenced throughout this passage by the views of Hippocrates and his school. See also Haser Lehrb. d. Gesch. d. Med. etc. I pp. 94 ff. The athletics of Gymnastic are treated of in Laws 795 Dff., 833 ff. 4O3 D 11 tyv\T\ iya.6^—P&TIO-TOV. No very recondite theory of the relation of body and soul is here involved. Plato simply means that the soul -has more power over the body than the body over the soul. (The restriction in iis oUv re should be noted.) Qn this principle some doctors held that to cure the body one should minister to the mind diseased: see the curious passage in Charm. 156 B—157 c. The general sentiment is well illustrated

by J. and C. from Democr. Ft: A/or. 118 (Miillach) avdpunrmai apuoSiov ipvxn* f-SX\ov 77 aoj/xaros Troiietrdai \6yov' tpvxv ^ v yap reXewrdrT; (TKT^veoS IXOX^VP'L7}V opdot, VKTjveos 5e lax^s o.vev XoyKTfxod \pvxbv ovdev TL d/ieivoj TTOUT.

403 E

27 euro|iev. 398 E.

30 d9Xi]Tai — a-yiSvosCf. Laws 829 E d$\7)Tas TOIV jxeyiaTwv ayiivuiv, and Lack. 182 A. 31 TOJVSC means contemporary athletes: cf. iv 425 c 11. With Plato's strictures on Greek athletics cf. Arist. Pol. B. 4. [33811 10 (with Susemihl and Hicks' note) and especially Eur. Fr. 284: for his attack on the diet and training of athletes cf. Diet. Ant. 1 pp. 98, 928 and the authorities there cited. 4 0 4 A 3 edv o-|ii.Kpd eKP<3cn.v KTX. Poschenrieder (I.e.) cites the Hippocratean Praedictiones II c. 1 Littre TOVS &8\7]Tas ytv&GKUv...rjv n TOV GIT'IOV dtro\LTTW(TII', rj erepoiov TL <payw(nv, rj iroTtp ir\4ovi xpi](Ttj3VTat, 17 TOV nepnr&Tov dwo\iTroxnv i} d(ppo5i(rLojv TL irpai-ucn' TOVTOJV irdvTlov oOdtv Xav&dvet, ovd' €L apu.Kp6v r t c?7} direLdT]O~as wvdpwiros.

172

TTAATfiNOS

76 wcnrep 6j;v opdv

Kvvas

dypvirvov<> re dvdyKr) ' vbdrtov

irporepov

iirieiiCT}^ yvfivaaTiKrj, K a t trap

olcr8a yap 15 lj(6i)cnv

on

6.

6

irpos vyieiav.

dheXtyrj Tt? av

hifj/jLev;

IIw? Xeyeis;

rjv S' eya>, ra

iirl arpaTeias

fiaXicra

crrpareiai^

QalveraL

fioi.

eirj TT)? /Aovcn'A7rXfj irov Kal

iv rats

Kal ravra

YITJ

fj,dOoi av T19.

TWV rjpcocov ecrridaecnv

ovre

' eirl 6aXd.TTrj iv 'EXXrjavovTO) C

e<j>0ois Kpeacriv, dXXa, fiovov OTTTOII;, a Bf) fiaXicr

eti] (TTpaTtwTat? einropa' irvpl

o Tt rat?

Kal /x,dXiv irepi TOP iroXe/xov.

'Ofirfpov,

ainoii*; icma,

ovTas, ovre

14.

elvai

o3i> rj /3e\TL(TT7] yvfjuvacmKr)

«ij¥, fjv bXiyov

Kal iv

re Kal T&V aXXcov (TLTCOV Kal elXr/aewv B

Kal '^(eifj.coiKov fir; aKpoafyaXels

SJJ ;

elvai

Kal aKOveiv teal iroXXa? fjiera^oXd^

HeTafiaXkovTas lo^Ap'

[404 A

TravTajfov

yap,

%prj
av

to? eVo? enreiv, avrw ra>

£vfnrepi,
Kat

fiaXa.

re I I : re KO.1 A. 7. arpardaLS Q r : (rrpanafs A S ? : (Trpariais (sic) II. (TTpardas II 2 q: aTparias A S : crraTtas (sic) II 1 .

wcrirep Kvvas-

I I 375 A.

7 iroXXds (i«TapoXds KT\. Cf. [Hippocr.] de umoribus v p. 496 c. i,s Littre

yvfifatTTiKT) eTteiKijs or yv/xvaffTiKj] i] iwiei-

Kr/s; but if the stress of the voice is laid on yvfivaffTLKT], and ^7riet/frjs yvyitajniKi]

treated as a single expression (cf. V 453 A«.), I think the text may stand. 14 ouTe l^Buo-iv KTX. Cf. Eubulns aiv: cf. also Aphorism. IV p. 486 § 1 al. and ap. Athen. I 25 c (Jackson). PI. Laws 797 D ff. (Poschenrieder I.e. 4 O 4 c [5 ev ' EXXTjo-irovTcp is repp. 31 ff.) jected by Cobet and Hartman; if the 4 O 4 B 11 dirXt]—•ttohty.ov. The sen- Homeric heroes were iv 'E\\i]\eixos>. Besides its exthat 'EW^airovros was constantly used to treme cumbrousness, this view makes Plato say that the best gymnastic is good denote the whole coast stretching from (iirieiKTis is practically synonymous with the Pontus to the Aegean, including Bosporos and Propontis. See Stein on ayadrj), which is, to say the least, unHdt. iv 38 and cf. Thuc. n 9. The usage necessary. It seems to me much simpler is and better to make e7rietK^s yvp-vaGTiK-q also found in Inscriptions (Meisterhans3 p. 226. 16). An Athenian of Plato's day the subject to OTTX^. The meaning is: was much more likely to employ the will the best course of training be sister name 'EXXIJO-7TO!'TO5 in this idiomatic sense to the music we described? How so? iirieiKtys yv/AvaoriKr}, like tirieucris /xov-than a later copyist; and for this reason , but the article can be dispensed with (cf. 401 D «.), and Kal is region of the Hellespont: cf. //. IX 360 and Athen. iv 157 B. necessary. As the emphasis is primarily on yv/ivaariKTi, some may prefer to read aX jnera/3oXai /idXiffra TIKTOVITI. vofftjixara Kal at /x^-ytffrat yuaXttzra /cai ^y TTj^tp wpyaiv al /xeydXaL /leraWayal Kal *v TOLCTL &\\OL-

17

us Siros elirttv.

I 341 B «.

TTOAITEIAC T OvBe

fj,rjv r/Bvcr/MaTCOV,ft)?iyd)fiat,

173 "Ofirjpos

T) TOVTO fiev Kal ol dXXot aaKT/ral ICTCUTIV, on ev e^eiv

deKTeov r5>v TOIOVTCOV dirdvTwv;

D icraau re Kal dire^ovTai,.

' ^vpaKoaiav

TrwiroTe

e'^eiv.

Ov

fioi

Koprjv (piXr/v elvai dvBpdaiv iraau

fj,ev ovv.

eivai einradia^; Kal Btairav

OVKOVV

Be, w (f>t\e, Tpdire^av ^e^et?

'ATTIKCOV

Trefi/idrcov

IIco? yap

Kal

ov;

OVKOVV

Be voaov,

o-(o(ppoavv7]v, Kara

20

Kal ravra

Kopivdlav

T
Tlavrd- 25

BoKovaw;

"OXrjv yap, dlfiai, rr)v rotavrr)v O~LT7}GI,V

rrj ixeXoiroiia re Kal (pBfj ry iv T&> iravapfioviw

E Traat, pv6/j,ol<; ' 7reTrot.r]/j,evji direiKdtlovTe^ evravOa

apa

fieXXovcrov ev aa>fiaTO<; efjeiv. Kal

'AvdyKij.

BOKO),

awfiari

K.al 6p9£>s ye, er),

^.iKeXiKTjv •KotKiklav o^rov, &>? eoiKas, OVK alveis, e'iirep aoi BoKei opd&s

ifivijcrdrj.

TG> fieXXovrt.

eKel fiev aKoXaaiav

rj Be d-nXon)? Be yvfivaaTiKrjv

bp6m
Kal ev

direiKa^oifiev.

rj TrobKiXla eviriKrev,

3°

Kara, fiev fiovcriKrjv ev yjrv^a?<; ev awfiacnv

iiyieiav;

'A\7]0e-

405 o-rara, er). 'A/coXacrta? Se Kal vocrcov \ irXrjOvovcruiv iv iroXeo dp ov BiKacrr-ijpid re Kal larpela

iroXXd dvoiyerai,

Kal BiKaviKrj re Kal

28 Travap|iovLo). See on 399 c. i\ Kal op8cos ye—awe'xovTai. opBds must be taken with both verbs: ' Yes, 4O5 A 2 iaTpcta were both disand they do well in knowing it and in pensaries and consulting-rooms etc. See abstaining.' Laws 646 c and other references in Bliimner I.e. p. 359. In some larpeia 4O4 D 22 2vpaK0i\r)v is more refined for Laws IV 720 C ff. that a doctor's assistants ' mistress ' (eraipa). The word K6pr]i> were usually slaves, and that slaves for the most part treated slaves, and freemen has been doubted: "innocentem puellam freemen, but the rule was not universal eicere ex Platonis republica voluerunt (see Bliimner 1. c. p. 359 n. 1). Plato triumviri praestantissimi Buttmannus, Morgensternius, et nuperrime Astius." holds that the increase of citizen doctors points to the spread of self-indulgence So says Stallbaum, her successful chamamong the free-born population. pion. 26 'ATTIKISV ire|j.|j.dT
TTAATQNOI

174

[4OS A

r) aefwvvovTai, b'rav 8rj Kal iXevdepoi iroXXol Kal
reKfiijpiov, r/ TO BelaOai larpoiv Kal BiKaar&v re Kal lyeip0Te")(ya
aKpoav ftr) fiovov TOU? (pavXovs ev eXevdepcp trj^fiaTi

Trpocriroiovfievov; redpdtpdai,;

BOKCI Kal airaiBevarias 10 W9 Beairorwv

fieya

reKfirfpiov

re Kal Kptrtov,

Kat, airopba oiKeiav;

rj OVK ' ala^pov B

TO 67ra/CTW Trap" aXXuv,

TCO Sueal

TICLVTCOV fiev oftv, e
(TOI, TJV B' eyw, TOVTOV aia-^iov

elvac TOVTO, orav

xprjaOai ?

H BoKei

Tt<; /JLTJ /JLOVOV TO

TTOXV rov /Siou ev BiKao-TTjpLois (faevyccv re Kal dXXa, Kal VTTO aireipoKaXlas

eir avrqj

15 £e
Brj rovro) TveiaQrj j

Kal iKavb<; irdaas

jiev crT/ao^a? C

eo-0at,, irdo-a^ Be Bce^oBovs Bte^eXOav aTroo-Tpacfyrjvai, Xvyt^o15.

Uavis A 2 II: IKCWUS A 1 .

ptmishment of wrong-doing by the aid of legal subterfuges. We should also be ashamed to enlarge the terminology of medicine by our self-indulgence. It was otherzvise with medical science in the'time of Hottier, althoitgh Herodicus has now invented a new sort of treatment, whose only result is to prolong the process of dying. Asclepius knew belter; for he saw that work was more than life. IVe recognise this fact in the case of artisans and mechanics; but Asclepius knew that rich men also have a work to do, and in the interests both of his patients and their country, declined to treat incurable diseases. Legends to the contrary effect ai'e false. Yet we cannot dispense with doctors and judges : only they must be good doctors and good judges. The most skilled physicians are those who, besides having learnt their art, have had the largest experience of disease in their own persons; but no one can be a good judge whose soul is not unstained. Our judges must be old. and gain their knowledge of crime by science, not by personal experience. The vicious judge cannot recognise innocence when he sees it. Vice will never know Virttie, but Virtue may be taught to know Vice as well as herself. Our doctors will permit the physically incurable to die; the ?norally incurable our judges will put to death. 4 O 5 li

11 Kal airopia O'IKECUV has

suffered severely at the hands of critics, who have bracketed Kal (Ast and others),

16. Sie£e\0i>i> A 2 I I : 6tefr\deii> A 1 . or read /cat airopia olneloiv (Hermann), or SiKaluv airopiq. oiKeiav (Madvig), or finally denounced the words as a ' futile interpretamentum.' Schneider explains Kal as " idque " (" und zwar " in his translation), and so also Prantl, and Shilleto (on Dem. F. L. § 101). This interpretation appears to m e forced and unnatural. It is simplest to make airopla as well as T(fi SiKaiif) depend on xPW^al> a n d regard XpyvOai. airopla as equivalent to elvtu airopoi, just as xpW^aL a/taSta (for example) means no more than elvai apadeis. T h e plural oUeiuv does not refer to 8erjveu: an expressive and epigrammatic condensation

TTOAITEIAC f fievo<;, axne d^iojv

fir) Trapaa'^elv

eveica, ayvotov,

rov f3tov avrm

175

BLKTJV, ical Tavra

ocrcp KaWiov

firjhev helaOai vvard^ovTos

TOUT', 6(^77, eiceivov ert, a'lc^iov.

afiiicpSiv re ical ovhevos

Kal dfiewov

TO Trapaaicevd^eiv

htKaarov;

OVK, dXXa

To he laTpifcijs, r)V h' 6706, hela&ai, 20

o n fir) rpavfiiiTcov eveica r) rivcov itreTeLwv voarjfidTcov i-rrnreaovTrnv, D a W a ' hi

dpylav

re Kal hianav

o'iav hurfkdofiev pevfi'irav

7rvevfidraiv

axnrep Xlfiva*; efnri/ATrXafievovs c^ucra? re ical

voarjfiacriv

bvofiara

7TtaSa?, OVK ala^pov ical droira

riOecrOai, dvayicd^eiv Soicel;

Kal fid\\

voerrjfj.dTcov bvofiara.

r)v e V 'A(TK~Kr]Tri,ov' TeKfialpofiat,

re Kal Kardppovs

TOII? KOfityovs KaicX/r]-

ecprj, a>? d\r)d(*><; icaivd ravra

Ola,

i)v S' eyco, d>9 ol/j-ai, OVK

he, on

avrov

ol vets ev TpoLa '

The word is found in the Hippocratean writings, and denotes " defluxionem aut 6[j.evos, KafiTrrdfievos, dwb T(OV XtiyaiV omnem humoris ex capite ad os et asperam Xtiyos 84 €GTL (fivrov Ifiavrudes. T h e cor- arteriam, atque per earn ad pulmonem, ruption XoyL^dfievos (found in all MSS delationem ac descensum" (Stephanusexcept A and—according to Rostagno Hase s. v., where examples are quoted). —M) was easy and almost inevitable. 24 TOVS KO|i,i|/ovis 'AcrK\i]in.a8as. The epithets (co/x^ot and xapievres were often 17 irapav. 25 Kai |xdX*—6v6|xara: 'Yes, indeed, Plato clearly indicates that the medical these are truly' etc. Glauco does not use of these words was only beginning reply to OVK alaxpov doKei, but simply in his day, and it is the application of corroborates what Socrates has said about these words to diseases which he derides, the new medical terminology. This is not the words themselves when used of simpler than to place (with Schneider) bellows, blasts, and torrents (see the a colon after icp-q, and take /cat /xdXa with Lexica). The experiment in language is aiitJXpov- The asyndeton on Schneider's better preserved by rendering ' blasts and view is too harsh, and would almost torrents' than 'flatulence and catarrh.' require the insertion of Kai before u;s, For s p. 47) [Hippocr.] de flatibus vi p. 94 c. 3 aiaxpov) before Kaivd ; neither of which Littre irveij^ara de TA fj.tv tv roiat <x&fj.aai alternatives is satisfying. For similar (pvaat KaXtovTai, r& 5£ e£w TGJV (yoj^drwv inexactness in replies see v 465 E n. d-qp, and ib. c. 7 orav ovy rb awp.a CITLUV 4 O 5 D E 27 ol ids—«irfT£|AT]
f o r aTroXvdrjvai.

b[xevos.

y

is rightly explained by the Scholiast as

25

T7AATQN0S

176

[405 E

a) T€Tpa)fievai eir olvov Upd/Mveiov dXcpira iroWd Oevra tcai rvpbv

i\Tri^va-0epra,

ifiifiyjravTO rfj Bovar) irielv, oi/Be Uarpo/cXm

TU> Iwfiivw eTreTifirjcrav.

K a t fiev Brj, e(f>r), OLTOTTOV ye TO Trtofjia OVTWS k'ypvTt,. ivvoeis,

etirov, on

Tjj TraiBaywyiKr)

5 iwjpiKr) nrpb TOV 'AaKX.Tj'jridBai yevecrdai-

eVwrao"- E

a Brj Soicel 8r) elvat, OVK 406

TCOV vocnjfidTwv

ravry

OVK, el y TJJ vvv

OVK e%pu>vTO, ai? <pao~i, irplv 'UpoBiKov

HpoBiicos Be TrcuBoTpt/3r)<; wv Kai voatoBr]^ yevo/j,evos,

fiei^a<; yvfivacrrtKrjv eavTov, eireir

larpiicfi, direKvaiae

irpSiTov fiev ' ical fidXicrra B

d\Xov<; v
i)v B' eryco, TOV Odvarov

avTui Troirfaas.

10 voo~r)//,a,Ti davao-LfMp OVTL oi/Te idaao-dau, ev da'XpXLq re TTUVTCOV laTpevo/ievo'i

II77 By; e(f>r). Maicpov, irapaicoXovOwv olfiai,

Bia fiiov ety

el TI, Tjy? el(o6via
yap

raJ

oto? T' t)v eavTov, diroKvaiofievo^,

Be inrb crofyias ek

Hecaraede, Nestor's slave (//. XI624); and 5 'HpoSiKov. Herodicus, a native this is correctly related in Ion 538 B. The of Megara, and afterwards a citizen of inconsistency led Ast to suspect the genuSelymbria, is mentioned by Plato again ineness both of Bi)pi/7ri/Aij)—see however in Prot. 316 E and Phaedr. 121 D. He 408 A—and of oude IlaTpo/cXy T^J l(i>/j.eifip;was one of the earliest to study scientibut there can be little doubt that the text fically the therapeutics of exercise and is sound. We must suppose either that diet, and particularly recommended long Plato is confused, or else that in his text walks, according to Plato [Phaedr. I.e. of Homer such a potion was administered, TOV TreplTTdTov MiyapdSe. Cf. Haser not only to the wounded Machaon (as in Lehrb. d. Gesch. d. Med. etc. I p . 94). the Ion I.e.), but also to the wounded The description of his health given here Eurupylus, with Patroclus' sanction. The is confirmed by Aristotle Rhet. I 5. first alternative is possible, and approved I 3 6 i b 4—6 7roXXoi — byiaXvovaw uitnrep by Howes [Harvard Studies etc. VI p. 'Ji.p6dtKos XtyeTCLt, ods ovSels av efidat/Ao198) : but as it is clear from the Ion— viaeie TT/S irytefas dta TO -wdvT^v d7r^etr0cu if the Ion is genuine—that Plato was TCJV avdpioirivow fj TCJV Tr\$iaT0)v (a passage familiar with the story of Machaon's treatcuriously misunderstood by J. and C. ,who ment, I think it more likely that Plato's seem to take X^yerai for \iyei). Plato Homer related a similar incident in con- himself thoroughly appreciates the connexion with the treatment of Eurypylus nexion between yvixvaaTuci) and larpur/}: also. For the healing of Eurypylus see see for example Gorg. 452 A ff., 464 B ff., / / . XI 844ff.,XV 394. Soph. 228 E, Pol. 295 C. 4 0 5 E 28 otvov IIpap.VEi.ov. Athe6 VOO-UJ8T|S 7«v6(j.evos. els (pdlaiv dvifnaeus, alluding to this passage, informs KCGTOV TrdBos ^fnreffibv, says Plutarch [de us that Pramneian wine was Traxiis Kai his qui sero etc. 554 c). TTo\vTp{>(pOS (i IO E j . 4O6 B 8 p.a.Kp6v—T6V Bdvarov KTX. 4 0 6 A 1 <|>\«7|AaTio8n: 'inflammaCf. Eur. Suppl. 1109—1113 M< ' ™ 5' Sirot tory.' Cf. [Hippocr.] irepi vobauiv iv c. 35 folV €KT€lvetP /3iOJ* I fipblTOlffL Kai 7T0(VII p. 548 Littre) ew/jv rts (pdyrj rupov Kai fiayetifiiaai | wapeKTptTrovTes 6%*' 7} 6 Ti earl Spt/j-ij, rl &\\o TI (pdyr] r\ irlrj 6 TI iffTl tp\ey(UartDSes, a&TiKa 01 eiridiei

iirl rb
TOV (iVre fXT) Qavelv \ oUs XPVP> ^ ^ a v fi-rjStv uHpe\G>ei. yf/v, [ SavdvTas tppuv KO.KiroSiov etvai. viois, a n d Aesch. Fr. 395,

Soph. Fr. 689. 12 8u
rroMTEiAC r

4O6E] yi)pa<; aliceTO. KaXov C Olov oiBe

aireipia

rovrov

avTo,

TOV ei'Sov?

dXk'

Trj iroXei

er), T?)? re^vi;?

etScb? OTL iraau

XV.

larpi.icr)<; TOIS

alcrdavo/ieOa,

SOKOVVTWV

elvcu

ayvoia

i/cyovois

TO£<> evvofj,ov/j,evoi<; epyov

Kcifiveiv laTpevofievtp-

TOOV 8i]fit,ovpy(ov

evSaifiovcov

T»??

-qveyKaro.

ore 'A<7/cX7/7rto? OVK

TrpocrTeTdiCTCu, o avaytcalov

oiiBevl o-^dXr) Bid (iiov

D

TO yepas,

eiKO<;, TJV S' iya>, ' T W fir) elSora,

iv

fiev

dpa

177

eVi

ipyd£e
0 r)fiei
8e TU>V TrXovatoov re

OVK aladavofieOa.

Ti/cTcov fiev, v)v S' ' iyo>, icdfivav

aijiol

ov 15 n Kal eirl /cat

tlw?;

ecpr).

irapa

TOV larpov

20

(j>dpfx,aKOv irtcov e^efjuecrat TO v6
idv

Se Tt? avTW fia/cpdp

ji, 7rtXtS(a re Trepl TTJV Ke<pa\r/v irepiTidel'; Ta%v elirev, OTI OV a^oXrj £rjv, voaijfiari E dfieXovvra.

ical fiera

ovSe XvcriTeXei

ravra

OVTCO 25

%aipeiv eliriav ra TOIOVTW larpa), ' et?

i/j,[3d';, vyirj^ yev6fievo
he fir] licavbv f/ TO awfxa Kal

TO5 TOIOVTW 23.

vireveytceiv, [lev

y ,

reXevTijaas

irpaTTtov •

irpay/Jbdrcov

etfyt), Soicel Trp&TreLV OVTCO 30

fjiaKpav S : fxiKpav A l l : tr/JiiKpav q.

13 KaXov. Because he was the first to profit by his own invention. The assonance yijpas—yepas is quite in Plato's manner: cf. IV 439 c, VI 487 C, VIII 557 c tin. 4O6 C iX otiSevl . 172J thinks it strange that so idealistic a thinker as Plato should not recognise the power of spiritual strength to rise superior to bodily weakness. This truth was not ignored by Plato (see infra 408 E and VI 496 B), although here, perhaps, he forgets that conspicuous examples of fortitude and resignation have a political as well as a private value: "they also serve who only stand and wait.'1 4O6 D 22 Kaijo-ei. rj TO(ITJ. The two methods of ancient surgery: see Bliimner Privatall. p. 353 n. 23 iiaupdv has less authority than )u.Kpdv (see cr. n.), but is probably right. The contrast with the immediate remedies just described seems to require an allusion to the duration of the regimen : cf. also [icLKpov—rbv OIXVOLTOV in B above. IxiKpiv is not sufficiently defended by a reference to Kara
Slairav TOUTO(9

TOV VOVV -rrpoo-kyovTa, T?}S Be Trpo/cei/jLevrj*; ipyacria^

rr)v elcoBvlav hiaiTav iav

/cdfiveiv,

KOI ra

by the allusion to iriXWia Kal ra rotirots eirotieva. Moreover (TfxiKpds, and not IxiKpbs, is the prevailing form throughout the Republic. /xiKpos appears to occur only in V 453 D and VI 498 D. On the inscriptional usage see Meisterhans3 p. 89. 24 mXiSia. Felt caps were worn by the sick and delicate (see the references in Bliimner I.e. p. 180 n. 5 ) ; but as artisans and sailors usually wore felt caps too {Diet. Ant. 11 p. 427), Plato perhaps alludes to some special coverings for the head prescribed by doctors from time to time in a course of medical treatment. The plural also points to this. If not, he uses the expression quite generally, as an example of the treatment he condemns. Well-to-do Greeks generally went bareheaded. 25 elirev. The ' momentary' aorist well expresses the carpenter's decided businesslike tone. His view of life resembles that of the 'meditative skipper' in Gorg. 511 D ff. 4O6 E 28 u^yii^s—dirTjXXtt'yT). He regains his health on losing his doctor, or if he dies, dies without help. Cf. Plut. Apophth. Lac. 231 A rod 5e iarpod eiirovros 12

TTAATQNOI .

*Apa,

fir) irpaTTOL, OVK ikvcrtTeKei

r/v 8' eyw, on tftv;

[406 E r^v n

ai>To> epyov, \ b el 407

AfjXov, ecprj.

'O Be Bf) Tr\ov
<3? (fxtfieVjOvBev e'^et TOOOVTOV epyov irpoKeifievov, ov aire^ecrOai,

a/3l,o)Tov.

OVKOVV

8rj \eyerai

ye.

5 fji> 8' eyco, OVK aicoveis, 7rw? (fifjo-l Beiv, orav aaiceiv; TOVTOV

Ol/j,cu Be ye, e(j>r}, ical avru)

IxeXerrfTeov

fiayiifieQa,

irpoTepov.

TOVTO TO TrXovaiip /cat afiiaiTov

10 irpoae^eo rov vov, TO Be 'PwKvXiSov Nat

fid

TOV Ala,

rj §' 0?, aj(e86v 9.

aWcus

M^Sev, elirov, irepl BiBd^w/juev, iroTepov rq> jxr\ ' /MeXerdovri B Te%vais ifiiroBiov

TrapaiceXevfia ye

n

yap,

Tip rjBr] /Sto? f/, dperijv

aKfC r)fia<; avroi";

•t) voo~orpo^>ia reKTOViKrj fiev teal rats

dvayKa^ofievw

ry

ovSev i/MVoBi^et.

irdvTcov fidXiaTa

rj ye

rj II : i) A.

Ttpuiv yeyovas, Aiort, etircv, OVK (r0L xpd ^ctTpy. (The anecdote is told of Pausanias the Spartan king.) 31 i^v. The carpenter is now dismissed : hence the imperfect rji>, which should be retained in translating. Stallbaum (followed by J. and C.) explains ^v as the 'philosophic' imperfect = e<sriv, d)s &pri i'htyoiiev (in 406 c). This is much less simple and lively. "Wohl weil er ein Geschaft hatte, bei dessen Unterlassung es ihm nicht erspriesslich warzuleben?" Schneider, rightly. Cf. 11 361 c n. 4O7 A 3 ?p7ov irpoKe(|ievov. The view of work and duty here presented recalls I 352 E—353 E. 5 &KOU€IS. Phocylides, being dead, yet speaketh. The present d/cotfeis is just as legitimate as tp-qai, and well expresses the living voice of poetry in oral circulation. Heindorf (on Gorg. 503 c) misses the point of the idiom when he says that dmi/eis is for d.tTjKoas; while Stallbaum's explanation 'probas' is positively wrong. The line, as restored by Bergk Phoc. Fr.

8 TOVTO : viz. TO dperr/i> atrKeiv, as explained in the margin of A. 4O7 B 9 Ttj irpoo-E'gu TOB voi is added as. a kind of afterthought or additional specification, precisely like the infinitives in Gorg. 513 E iirixeip-qTiov eVrt TTJ T6\CI KO.1 TO?S iro\iTat.s Oepaireueiv, infra 407 c, IV 437 B, 443 B, V 450 B, X 598 B, Crito 52 B. The datives TEKTOviKrj etc. depend grammatically on i/iirobiov only, and have nothing to do with wpoff€^€L. TrapaKt\ev[j.a presently is of course the accusative, the subject to i/iTroSifei being vorrorpo(pta, and o6S4v adverbial. Richter (in Fi. Jahrb. 1867 p. 140) should not have revived the reading of Bekker /AeXerujyTt 17 vofforpoQla.' TeKTovucrj fitv yhp KT\., which is lacking both in authority and point. 11 val |xd TOV Ata—duos v«, Z$r\v (in C). See cr. n. With the MS reading eira's 7' tcjn), the distribution of the speeches causes difficulty. It will be enough to mention three alternatives, for no one has adopted or is likely to adopt the punctuation of A, where o.v-qp (first in Alcaeus Glauco, and TO 5e dri—irepi TOV (Tii/iaTos Fr. 49 Bergk), which Socrates and Plato to Socrates (Baiter and others, including continually preached against. It will be Schneider 1842). The first view fails to noticed that Plato for his own purposes account for the appearance of duos ye represents Phocylides as laying the stress eipri in A, but is right, I think, in assignon aperr/u aantiv rather than on Ufytrdai ing the whole speech to Glauco. Neither ^lOTrjv, where it really falls.

nOAITEIAC irepaiTepto Kal yap iv

irokei

C fiaOtfaeis

179

ap-)(a<; BVCTKOXOS. aanvaaovv

TO Be 8r) fieyiarov,

Kal ewcwjcref? re Kal f/sXeras

•^aKetrrj, KefyaXrjs T J W S alel BiaTaaeis Kal alncofievrj

Kal IXuyyov;

£K (f>iKoo-0(f)ia<; iyylyveo~6ai,

acrKeiadai Kal SoKifid^ecrOai, irdvTr) ifi-iroBw iroiel

ael Kal wBuvovTa firfiroTe \rjyeiv

76, etprjv.

TOV crcofia,TO<;'

Kal 7rpo? crrpareLa'i /cat irpbs eSptuov*} on

Kal irpb<;

' 7rpb<; kavTov 15 viroiTTevovcra

&
aperrj

oleaOai

irepl TOV iMaTO<;.

Et«o?

OVKOVV TavTa yvyvaxTKOVTa
/Mev (j>vcret, T€ Kal $iai,Tr) vyieiva><; e^ovTas TO aaifjuaTa, v6
/Mev Kal TavrQ TTJ

16. rivas aq: TWOS (sic) All. Siaraffeis v cum Galeno (v p. 874 Kiihn): Siaffrdffeis AllSy. 17. airq S : TaijT) All. In q legitur oirq aperr; curKelTcu Kal SoKi/xdfcrtu, avrrf iravri) ^/xirddtos. 18. dtr/ce«r#at /cat doKL/j.afe
at Kal yap 71736s oiKovofiias nor at TO 5e 5T; presence of voaorpo(pia makes it imposniyurTov is it easy and natural to change sible for virtue to be practised or tested, the speakers. The simple expedient of as when, for example, to take a pedant's writing i<pr)v for itpy appears to me to set illustration, a boy evades both lectures matters straight. For the corruption see and examinations by cherishing a nervous Jntrod. § 5. OVKOVV raura etc. is also said headache. Recent English editors have by Socrates. followed Baiter, and read 6V17 ravT-rj aperi) do-Keirai Kal 5o/a/«ifeTtKoao(pla, but this gives a much less satiscare of the body, which goes beyond what factory meaning. After aCri; had been sound bodily regimen permits.' The changed to ™I)TJ;, the rest of the corrupGreek has a rhetorical effect like rd Seivbv, tion was easy; but a trace of the original rd fi^ya eKeivo—6p4^^ia IX 590 A. With irepairipu and the genitive cf. Gorg. 484 C reading may survive in the apery (not irepaLT^pw TOV btovros. I once conjectured dperrj) of A. •ij ye irepairipui yv/xvaartKri, rjs ('cuius est') 22 airoK€Kpi.|jUvov: an isolated, local etc. (Cl. Rev. X p. 385), but Plato malady; "morbum separatum, non totum seems to mean that treatment of this corpus afficientem" (Ast). Unnecessary kind has no claim to the name yviivaari.difficulty has been raised. The word is KIJ at all, and not that it is yviJ.vaim.Kri run in no sense technical, and aTroKpivu in the mad. The MS reading is defended also sense of 'separate' is common enough. by a reviewer of my Text of the Republic The corruption a.iroKeKpvfifie'vov might in Hermathena XX p. 252. have been foretold. 4O7 C 15 Trpos iavrov: with /*e\^4O7 D TOVTOLS ]>.£v KTX. The words ras, as in /j.eXeTav, (ppovrifeiv irpbs eavrbv TOVS fi.ev vyieivws ?x°" T a s l e d u s to expect etc. la.o-6ai, but the construction changes in order to introduce the invention of medi16 8ia.Tao-eis, though its MS authority cine, and the 'healing' reappears in a dif(see cr. n.) is slight, can hardly fail to be ferent form in (pap/j.dKOis re—diairav. what Plato wrote. Similarly in 546 c The sentence is bad grammar, but good A 1 has 'iKaarov twice for eKardy. See conversational style of the looser kind. In trod. § 5. It is not easy to say whether re after 17 OITT|—lniroSios. The reading of apfx&KOLS connects the clauses, or only S (followed by Stallbaum and the older <pap/j.&Koi.s with TOfj.a'cs. T h e former use editors) is certainly right, aihrj (sc. ftrrti') is voo~orpo(pLa; and ^U7r65ios dperrjis comparatively rare in Plato (Hoefer, de el cujKeio~0ai is exactly like ^irix pe1v rrjpart. Plat. p. 7). Partly on this ground, and partly because the union of the aorist 7r6Xei Bepairetietv (see 407 B «.). The 12—2

TTAATQNOI

i8o e^ei KaraBel^ai i/cfidWovTa

larpi/ajv,

avT&v

[407 D

ap/ji.dKOK re Kal TOfiait; ra

TTJV elwdvlav

TrpOGTaTTeiv hiaiTav

Xva /AT) ra

25 irokiTiiea ftXaTTTOi, r a 8' ei
BiabTai?

Kara

afuicpov

diravrXovvTa

Kal

em^kovra

/Aaicpbv zeal icaicov fiLov dvOpcoTrq) irouelv, Kal e/cyova avrwv, et/co9, erepa

roiavra

/ca6e
),

&>9 iyco

a>9 TO

TOV firj Bvvd/xevov ' ev 177 E Belv Oepatrevetv,

HOKITIKOV,

TOIOVTO<; r/v

dyadol

e(j>r), Xeyeis

Kal 01 iralSef

a>? oxne

' AaKXrjiriov.

avrov

ov% opat;

777)09 TO 7r6\Xe/j,ov idvr)
Xeyco, e^pcovro;

e'/c TOV TpavfiaTO^, aZ/tt' eKfiv^rjaavT^

dXXd

%VV PV oieadat

XvcriTekf);

ArjXov, r)v 8' iycl>, on a>9 Kal ev Tpoia

(pvreveov,

eiri

rj ov

fiefivrjcrai,

ov 6 TldvBapos T rjirta

on

«at ra>

efiaXev,

(fidpfiaK'

enraaaov,

31. 8TI—rjv, quae ante oux 6p$s praebent A l l , e Schneideri coniectura hue transtulimus. KCLTadel^ai with

TrpoaraTTeif is a little

awkward, I prefer the second alternative. The asyndeton, which is of the usual explanatory or ampliative kind, is in keeping with the loose structure of the whole sentence, and seems to me to add a certain didactic impressiveness here: cf. 409 B. rh 5' eifcru—au>fia.Ta depends not so much on aTravrXovvra directly as on the composite notion airavrXovvra. xal iTrixeovTa, which expresses a certain mode of treatment, and is as it were a species of the general idiom Traeiv rtva TI. (pvreijeiv must depend on iroiciv. Plato's sentences are seldom so disjointed as this: cf. however vi 488Kff., v i n 558A. 4 O 7 E 29 \IT\ oiEo-6ai: for the negative (which is the more natural here, as it belongs logically to &tiv, though grammatically to o'ieaffai) see I 346 E n. otetrdai, like ^xiXfV"", depends on in several MSS (Kal ol iraldes

airov

SeiKvioiev av o n TOIOCTOS r/v)—a

reading adopted by the older editors. Few will now dispute that Seucv-uoiev 8.1/ is a gloss. Besides Schneider's suggestion, which I adopt, two other proposals merit consideration : ( i j Si)\oi, r\v 8' tftti, Kal oi iratdes avrou 8TL TOLOUTOS yjv (Sauppe,

comparing

Crito 44 D), (2) Sr\\ov, ijv

5' 4ydjt Kal ol iraides atirov on TOLOUTOI.

77 oix X bpifs KT\. Madvig's correction already involves two changes (TOLOUTOI. and rj), but would be improved by making a third, viz. 8ij\oi for STJAOV. The minimum of dislocation which yields a satisfactory sense is the reading which suggested itself to Schneider, although he did not himself adopt it. Some may be inclined to pronounce 6'rt TOLOOTOS yv a marginal gloss on drjXov, as once occurred to Hartman. 4O8 A 2 as iya \£y. us is emphatic, 'in the way I describe.' 4 atp'—?irao-
^ir' &p' ij-n-ia (pdp/MKa ddiis I

jrdffcre, said of Machaon only.

Plato

408D]

nOAITEIAC

T

181

6 TI B' e'xPVv pera TOVTO rj Tnelv r) ayelv ovSev fj.dXXov r) T£> 5 J^vpvrrvXq) irpocreraTTOV, o>? l/cavwv OVTCOV T&V (papfuiKcov ldo~ao~0ai, avBpas Trpo TOIV rpavfjuaTcov vyieivovs re Kal KoafiLovs iv Boalng, ' B Kav el rvypiev ev TOO Trapay^prjfia Kv/cetova Triovres, voacoBrj he <j>vaei re Kat, aKoXaarov ovre avroi? ovre Tot? aXXois WOVTO XvcrireXelv £fjv, ovB' eVi TOVTOIS rr)v reyvr/v Belv elvai, ovBe Oepairevreov 10 avTovs, ovB' el MtSov ifKovaimTepoi elev. Tidvv KO)j/^rovi), Xeyet? 'Ac/cXijTrtou 7ralha<;. X V I . Jlpe-rret, f)V S' eyco. KCLLTOI cnreidovvTes ye r)fuv 01 TpaywSoTroioL re Kal TlivBapos 'ATTOWCOVO'; fiev arjaofj.ev, alo"XpoKepBrjs, el Be alo"%poKepBri<;, OVK r/v Oeov. 'OpOorara, rj S' 09, ravrd ye. aXXa irepl rovBe rl Xeyeis, w 2Bei<; fieTeyetpio-avro, Kal BiKaaral av ax 01 TravToBaTrals 7). 'AXXa ingeniously accommodates the line to his own purposes. eKfivfr/aavr' is of course the aorist indicative iKiuifflaavTo, not the dual participle as J. and C. hold. This was pointed out by Schneider. Verbs denoting any kind of organic action are apt to be middle in Attic (Rutherford New Phrynichus pp. 138 ff.). It would be easy to write tKfiiljiffdv T' (as I once did) and retain Homer's active, but it is not worth while. 4 O 8 R 8 * Kav €t has come to mean no more than Kal el: cf. infra v 477 A, IX 579 D, X 612 c and Jebb on Soph. El. pp. 224f. The change from the plural 7rt<Wes to the singular foauSrj has been doubted by Herwerden; but see 1 347 Are. In illustration of KVKeuva TnSvres Schneider (Addit. p. 2;) refers to Hippocr. irepl Sietirijs d^euiy II p. 304 f. Littre 01 yap apx&nevoi TWV i^iav vova-qixdrav tsTiv ore ol /xev ffirla ^ayov—01 de Kal KVKe&va epp6ipeoV llwavTa Se ravra KaKtw /iCv e
14 TpaYuSoiroioC TC Kal IlCvSapos. Aesch. Ag. 1022 f., Eur. Ale. 3, Pind. Pyth. 3. 55—58 (aXBun de Kepavvds evi
182

nAATQNOS

[408 D

25 7reipa,i}. 'larpol fiev, elirov, Beivoraroi av yevoivro, el 4K -iraLBwv dp^dfievoi 7T/3O? f w fiavOdveiv TTJV Te~)(yt)v to? •nXeiaroi% re teal irovr]poTa.Tois arwfiacnv ofuXtfcreiav ' Kal aiirol Trdcras voaovs E Kafjiotev Kal elev fir) irdvv vyieivol vcret. ov yap, olfiai, ado/Marc 30 TI depairevew. 'Op6u><;, ecf>r). At/cacrr^? Be ye, a> V I °vK cyX^P6^ ^K v&a$ £y irovijpais yjrv^ai<; 409 Te8pd(j)@ai re Kal d>fju\r)Kevai Kal iravra aStKrjfjiaTa avrrjv r)8iK7jKvlav 8iei;e\r)\v6evat,, &V aXKwv dBiKij/Mara, olov Kara, amyua voaov;' dXX' ameipov avrrjv 5 Kal aKepaiov Bel KUK&V r/Owv veav ovaav yeyovevat, el fj,e\\ei KaXt) KayaOrj ovcra Kplvew vyi&><; rd B'iKaia. Bio Br) Kal evrjdei<; veot 6VT€? 01 eirieiKels XP°V(P BiaiaOdveadai, olov irefyvKe KaKov, iiriffT^fiy, OVK ifiiretpia, ' olKela Ke^prj/Mevov. TevvaioTaTos yovv, e'^yq, eoiKev elvai C 31.

ri a-, -q A.

33. H n : 7, A 1 : y A 2 .

26 larpol KT\. The combination of word means 'models,' 'standards,' not scientific knowledge (-n-piis TC? fiai/ffdveiv 'samples of experience' (J. and C), and 7 an Tr;c rix" !") d medical experience which TOJS irovripois is equivalent to TOIJ THI> Plato desiderates reminds us of the standwovqpSiv vapaSdy/iaai. Cf. infra C, D, point of the ficffoducoi, whose principles where wapd8ei.y/j.a rov Toiotirov is ' a were in some respects a compromise bemodel' (not 'a sample') ' o / such a chatween those of the boyixwriKol or Theorists, racter.' So also Schneider, who transand those of the Empirics: see Celsus lates by'Vorbild.' I.e. pp. 9—13 and Haser Lehrb.d. Gesch: 10 oi)n[J.a0TJ KTX. The common taunt d. Med. etc. pp. 245 ff., 268 ff. d^/i/iaO^s is in such a case an epithet of 4 O 8 E 33 ^vxa 'hX'HS- Cf. Gorg. praise. 523 c—E. 11 oiK oiKeiav K T \ . For the asyn4O9 A, B 2 aiJTijv: ipsam, not earn, deton see 407 D n. 5ef aiadaveadai for as Jowett apparently translates it. Siai.e
41OA]

TTOAITEIAC T

183

o roiovros BiKaaTT)^. Kal ayaOos ye, r)V 8' iya>, b av r)pa>rab<; olopevos elvai, orav fiev 6[ioioia(,verai igevXafiovfxevo irapaBetyjiara dirocrKOTTwv orav Be ayaOois D Kal irpecrfivrepoi's f)8r) irXTjcridcrr), afteXrepos av ' (fraiverai, dirio-rSiv 20 irapa Kaipbv Kal ayvouv vyie^ ^ 0 9 , are OVK e^av irapaBecyfia rod TOIOVTOV. 7rXeoi'a/«9 Be irovrjpoi^ rj •^prja'Tol'i ivTvy%dvoov <7o^>coTepO9 17 a/j,a0e(7Tepo<; BoKei elvai avTa> re Kal a\\oi<>. Tlavrairaai fiev ovv, erj, a\,7]8fj. X V I I . Ov TOLVVV, fjv 8' iyeo, rotovrov %pr) rbv BiKacrrrjv 25 fyretv rbv dyaOov re Kal 6v, dXXa rbv irporepov. Trovrjpta fiev yap aperriv re Kal avrrjv oviror av yvoirj, dperr/ Be <j>v<; irabBevoE fiev7]<; xpovcp a/j,a avrrj? re ' Kal irovr\pia
cro
datxptlirepos A 1 ! ! 2 : aaaTepos (sic) II 1 -

4O9 c 18 oid)jLcvos- Cf. Theaet. 173 s htivoi rt Kal i7o0o£ yeyovoTes, us olovTat, and I 336 A n. 20 Kal irp«rfiDT^pois KTX. The touching allusion to Socrates' condemnation will not escape the sympathetic reader. Plato seldom talks in this vein without thinking of his master: cf. Theaet. 174 c and the still more affecting words in VII 517 A. It is from incidental references such as these that we can best appreciate the profound influence which the death of Socrates exercised upon Plato. See also VliI 560 D n. 4O9 D 26 irov7]p(a |iiv •yap—\iji|/eTOI. See on 409 B and the suggestive remarks of Stewart on Aristotle's Eth. Nil. V 1. 1129s 17. Strictly speaking, Vice cannot have scientific knowledge (iiniTTriiMTi) even of herself, since Vice is ignorance (and scientific knowledge of Vice would imply a scientific knowledge of Virtue); but she recognises herself by ip-ireipia OIKUO.: cf. 409 B. 27 dp«n) Sk KTX. : 'whereas Virtue will in course of time, if natural endow-

ments are improved by education, attain to scientific knowledge at once of herself and Vice.' The contrast between irovrjpla nev and dpeT-i) S{ is much impaired if we connect dperri with (ptiaeus (in the sense of ' a virtuous nature ' ) : and for this reason I now agree with Schneider in thinking cptiaeus Trai$evoft,ivris a genitive absolute. I formerly accepted Richards' emendation iraiSevonifTf, which is decidedly more logical, if 4>rjv<4> belongs to \rj\peTat, and not to iratdevofji^PTjs (as if 'educated by time,' Jowett): mere lapse of time will never give iTn.aT7jfi.-q. Cf. 6^/t/j.aSr) and iv iroWi^ XP^V StaLffdaveaffai in 409 B. 41O A 2 diroBvijo-KCiv tdtrova-iv. Cf. Plut. Apophth. Lac. 231 A Kpa.ri.aTov Se (Xeye (sc. Ilavaavias) TOVTOV iarpov eivcu T6V /AT) KaTaarjirovTa rotis appuxTroOvTas, d\Xa T&XIGTO. ddirTovra. In laying down this law, Plato speaks from the standpoint of the Regal or Political Art, prescribing for the subordinate arts of Medicine and Justice the conditions under

TTAATfiNOS

184 rrjv y]rvxhv

Be Kara

>caKO
To yovv apwrTov, er}, avrois 5 Tre^avrai.

rfj

dirXfj

ravra,

' Xyyt\ ravra

edeXrj, aiprjcrei, ware "Efj,oiye

80/cei.

OvfioeiSes

ov% asairep ol aXKoi

ija>, 00 YXavKwv,

13.

e^rj.

ical ol

*Ap' ovv oil

yJi) dviiyKrj;

teal TOV<> TTOVOVS 7rpo? TO

dOXrjral

'OpdoraTa,

aoi

Sub/cap, edv B

la,Tpticrj<; Bei
A.vTa /MTJV TO, r/vfivdcria

fcal 7rovov9 fieTa/xeipl^ovTcu. 5 ' ircu8eveiv

T t fiijv;

TPJ<; vo~eco<; [SXeTrcov icaicelvo ijeopiov

rj 7T/3O9 Icryvv,

!

evXafirfo-ovral

6 /J,OV<TIKO<; yvfivaanicrfv

firjSev

airoKTevovcriv;

ical rfj 7ro\ef ovrto

etceivr) /Mvcnicf) xpd>fievoi,

rjv Brj k'(pafj,ei' Gpoavvr)v evriicreiv.

IO

avrol

re roi<; trdaypvcrbv

Ol Be Brj veoi, r\v S" i, BfjXov on

SiKa
[410 A

irovrfcrei

pa>fJLr)<; eveica T

r/ 8' 09.

/uiWov ama

Ap' oi>v, r/v 8'

Ka6icrTdvTe<s /j.ovcn/crj ical yv/Avao-TiK?}

ov% ov 'iveicd rives

oiovrat

Kadierrdcnv,

iva rfj fiev TO C

/j.eTaxc-p^oi'Tai Galenus (v p. 875 Kiihn): fieraxei-pieiTai codd.

which it is good to live and good to die. See Grote Plato I p. 362. 3 avroC = ipsi is said in opposition to the mere ' permission to d i e ' which bodily disease requires, aural (suggested by Richards) is unnecessary: see 11 377 c «• 41O A—412 B Our young men will seldom need the help of judges and doctors, thanks to their education in Music and Gymnastic. They will pursue both arts with a view to the cultivation of the soul rather than of the body. Exclusive devotion to one of the two makes men in the one case hard and fierce, in the other, effeminate and mild. 7he psychological elements of Spirit and the Love of Knowledge must be attuned to one another. Music and Gymnastic are intended to effect this harmony: and excess or deficiency in either of these educative instruments reflects itself in morbid and degenerate phases of character. He who can best blend Music with Gymnastic is the true musician; and such an one we must provide in our city, if it is to last. 41O A 7 dp" oiv KT\. This epilogue describes concisely the aim and underlying principle of Plato's earlier scheme of education. Its object is to produce citizens who shall combine gentleness and strength—sensibility and courage—intellectual activity and moral stedfastness. It is an ideal in which the distinctive virtues of Athens and Sparta—of Greece and Rome—are united and transfigured.

See n 375 c and the passages referred to there. The ideal of Pericles ((f>iKoaoeiv avev fia\a.Kias) in many ways resembles Plato's (Thuc. II 40). Cf. also Nettleship Hell. pp. 88—go and Bosanquet Companion pp. 115—117. It is noteworthy that the doctrine of this section is best explained by a comparison with one of the dialogues often held to be late (Pol. 306 c—311 c) : see also Laws 773 c, D. This is not pointed out by Krohn in his otherwise acute analysis (PL St. pp. 24—28). 4 1 O is 8 0 |XOVO-LK6$—cupTJcrei. b/xovffLKds i s 6 rrj awXyj

[IOVO'IKT} ^pc6jtte»'os, a s

defined in the last sentence. f;p"7 SitliKwv and aip-qoei are metaphors from the chase: see 11 375 A. 10 auTa |j.rjv—!s clause: cf. VII 539 D, X 610 D. Symp. 179 E is in reality no exception to this rule. 4 1 O c 15 Tiv«s. It has been supposed that rtves refers to Isocrates, who in his Antidosis (180—185) expounds at

nOAITEIAC

4IOE]

185

depairevoLVTO, Trj Be Tr)v yjrv^ijv; l&ivBvvevovaiv, KaOurrdvai.

'AXXd

TI firjv; er).

rjv 6° eyw, dfuf>6repa TT)<; •yjrvxfjs eve/ca TO fieyiGTOv IIw? Brj;

OVK ivvoeis, elirov, &>? BiaridevTcu

avT-rjv

TTJV Bidvouav ot av yvfj/vaaTiKji fiev Bid /3iov o/iiXijcrcoaiv, /iovcnKr}<; Be firj ii-^ravTai; D B' 6'?, ' irepi fiaXaKias

rj ocroi av Tovvawiov

Xeyeis;

'AypioTrjTOi

a/cpdra) ^prjcrdfievoi

vovcriv, oi Be fiovaitcfi

dypuorepot,

/xaXaKoorepot, av

B' eirnaOev

Kal opdw

Ti^o? Be, r) 20

"Eyoyye, e§r\, on TOV BSOVTOS

yiyvovrai

K.a.1 fiijv, rjv B' i, TO
v
BiaTeOatacv;

ical a/cXvpoTijTOS, Kal

re Kal r)fiepoTrjTO<;, r)v 8" eyco.

jvfivaartKf} avTols.

re

av

01 fiev

diro^ai-

rj £09 icdXXiov

TO dvfioeiBet; av Tr}
fiev rpacfrev dvBpelov av elt], paXXov

TOV BeovTos
ylyvoiT'

dv, ft>?

Ao/cei fioi, ecf>T). Tt Be; TO ijfiepov ' ov"% rj (f>iXocro(t>o<;

av e%oi (pvais;

Kal fidXXov fiev aveOevTos avTov

fiaXaKWTepov elr)

length the usual Greek view of gymnastic. This is possible only if the present section was added within the last four years or so of Plato's life, which is most improbable. See Hirmer Entst. it. Komp. d. pi. Pol. p. 663, and hitrod. § 4. In other passages the Antidosis has been held to presuppose the Republic: see Diimmler Chronologische Beitr. etc. pp. 12, 13. KaOio-Touriv. Cf. Dem. 24. 145 ovros

insert the words after ITKXIJPOT^TOS without any MS authority. If change is needed, y)v 5' £716 had better be omitted (so q, whose reading is very different here). But it is better to note than to obliterate such peculiarities. 24 rj 16s is not ' pro simplici if vel us positum ' (Stallbaum), but = 'quam quomodo.' 41O E 29 aiJToii. Does the pronoun

yiip (sc. 6 v6/ios)—OVK

mean rod r/fiipov or rod QCKoaotpov ?

eirl roh KeKpi-

Four

fievois—ffetrat, dA\' iirl rots aKptrot?, iVa fj.fj—avayK&^oivTo ayavi^eaBat, and Phil. 34 c (where however it is easy to write \dj3ojfiev). In the first of these cases the reference is, as here, to the establishment of laws or ordinances.

qualities are first distinguished : viz. the wild, the hard, the soft and the tame. The source of wildness is the spirited element, which if rightly cultivated becomes brave, if unduly strained, hard. So far, all is clear; but difficulties now Ka.810Ta.aiv is used somewhat like Tjai begin. We should expect Plato to con407 A. Madvig's emendation KaSioraaav tinue : TO rijxepov is an attribute of TO commends itself to Weber (Entwick. d. (pCKbuoipov, and rb 0i\6
Kal fiHWov fiiv dvediit fia\aK<J>Tepov eh\ rod StovTOS, KctAcDs 5e rparpkv o~w
re Kal Kdcrfuov, everything would be clear,

186

TTAATQN02

[410 E

30 TOV Beovros, « a \ « ? Be TpcufcevTOS r//ji,ep6v r e Kal KOCT/MOV; "ECTTI, ravra.

Aeiv Be ye (pafiev TOV?
vo~ei. Aei

yap-

IIco? 8' 011;

Kal

^lrvXV '

TUcivv ye.

OVKOVV

r)pfi.6
TT/309

aXXj/Xa?;

TOV fiev r/p/ioa-fievov v re Kal avBpeia r/ Tov Be dvapfioarov

BeiXrj Kal aypoitco<;;

Kal 411

fjuaXa. XVIII.

OVKOVV orav fiev Tt? fiovaiKrj

Trape^y

KaravXelv

Kal

KaTa%eiv T?)? ^v-^fj<; Boa TWV <&TU>V axyirep Bia ^divr)? a? vvv Br/ 5 7)iJbel<; eKeyofiev T<X? y\vK,eia8eis apfiovtas, Kal fjiivvpi^wv

r e Kal yeyava>/j,ivo>; VTTO T?)? mSrj'i BiareXr} TOV (3'LOV

okov, O5TO? TO fiev irpaiTov, el TL dvfioeiBei

el^ev,

aicwep ' aiBrjpov B

ev Kal j^prjcrifiov efj d^pijo-TOV Kal crKXr/pov eiroir}O'ev 31.

orav

afuforipa Schneider: d/x(p6Tepa codd.

but I do not venture to change the text. notion that the comparison was taken from (Twfipov for ijfj.epoi' is suggested also by some earlier philosopher: cf. Theophr. de Krohn (PL St. p. 26). ApeJt proposes sensu § 9. ilx/j.€Tpov (Berl. Philol. Wochenschr. 189,^ 4 1 1 B 7 OTepa—<j>VJcr£L : v i z . T 6 8vfj.ou5h This apparent inconsistency with 398 E ff. and rb (piXbaotpov. is emphasized by Krohn (PI. Si. p. 25), 33 o-w4>puv T( Kal avSpcta. aacftpotjivy) is the virtue of rb
411 D]

TTOAITEIAC T

187

8 eire^cov fir, dvirj dXXa KrfXy, TO fierd rovro rjSr) Trj/ceo Kal XeLfBei, «u? av iKTrj^rj TOV Qvfibv Kal i/cre/ir) &airep vevpa eic T??9 I^V%^? 10 /cat TTOLrjar) fiaXdaKov al^firjTrjv. Hdvv /lev ovv, efyt). K a l eav fj-ev ye, r)v S' £ya>, e'£ a/3%^9 (pvcrei ddvfiov Xdftr/, toyy TOVTO Sieirpd^aro • eav Be dv/jioeiSfj, daOevr) Troirfaas TOV Qvfxbv b^vppoirov C direipydaaTO, dirb o-fiiKpcov ' TW)(V ipeOi^ofievov re Kal Karaafievvvfievov. dicpd^oXoi, ovv Kal opyiXoi dvrl &vfioei8o£><; yeyevrjVTai, 15 Sucr/coXta? €fnr\.eoi. KofiiSfj /j,ev ovv. Tt he; av av yvjivaaTVK?) iroWa trovfj Kal evco^iJTai ev fiaKa, fiovcriKrjs Se Kal (f>iXocro^>La'i fir] airr^rai, ov irpSirov faev ev to-^av TO o~5>jxa <{)povrjfiaTO<> r e Kal dvfiov e/jLTrifiTrXaTai, Kal avSpeiOTepos ylyverat, avTO<; avTov; Kal fidXa ye. Tt Se; eTreihdv aXXo fi7]Sev -TrpaTTy /xrjSe Kouvcovfj 20 D Movo-7]iXofia6e<; ev Ty •tyvxjrj, lire OVT€ fiaOrffiaTOS yevofievov ov&evbs ovTety]Ti]//,aTO7]. Mio-oXoyos S-r], 25 15. a.Kpdxo\oL I I : a.Kp6xoKoi A . Cf- Lobeck Phryn. p . 664. yeyevrjVTCu A 2 II 2 5y: yeyevtjTcu A 1 !! 1 . 16. yv/j-paariK-rj A ' l l : yvnva.aTi.Kbs corr. A 2 . 11. yevo/j.ei^ov q: yevo^vov A : yevo/j^vov II. 24, 25. dia.Kadaipo[/.evuv A.±'£q: StaKada.tp6fj.evop A 1 ! ! .

Bliimner Technologie etc. ivpp. 108 IT. nn. The dvixoaSh is the iron which music softens and may even dissolve : farther than this the comparison is not to be pressed. 9 KT)Xrj : as one might charm or fascinate a snake : Euthyd. 290 A, Phaedr. 259 A. Kal \e£p«i.—alx(j.T]Tijv. For \e£/3ei thus used cf. Ar. Knights 327. fiaXBaKos aixnvTys is said of Menelaus in / / . x v n 588. ]2 ia.v—XdPu : 'if he has received,' not 'if he act upon' (J. and C ) . Plato means that if the individual in question received at the beginning a soul—ipvxyv is understood—naturally spiritless, he soon makes it a ' feeble warrior.' " Wenn er gleich eine von Natur zornlose Seele bekommen hat" (Schneider). The subject throughout is the TIS with which the sentence began. . For the usual Greek idiom, by which the person concerned is represented as acting on himself (eKT-q^-Q Tbv dufibv etc.) instead of being acted on, cf. Eur. / . A. 187 <potvi
i/xav I alcrxyvq. peodaKei with Headlam's note: also V 462 c, D nn. and ix 572 A n. 4 1 1 c 14 cpEBitjofievov. ptTrtfofievov, suggested by Herwerden, is picturesque enough : but ' provoked and extinguished' is even more natural in Greek than in English, for ipeffifa could readily be used of fanning a fire : see the lexica s.v. 15 dvrl 6v|i.ouSous—?|nr\ecH. dv/xoetdovs is of course masculine and not neuter (as J. and C. suggest). Even if we allow that the dative is neuter in cases like Symp. 195 C vtos—ecm, wpbs di TI} viip awaXbs, and Theael. 185 E, the presence of the article makes all the difference. Ast (with S) reads OvtioetSwv. So harsh a change from plural to singular [opyiXot but SvixoetSovs) is remarkable, but hardly more so than a.iro8avov[j.£i>ovs b's in IV 426 c. Cf. also 1 347 An. Krohn points out that dcSpeiop is here represented as a fj-eadrris between aKh-qpov and opylXov (PI. St. p. if,. 17 ri«)(iJTai: should be understood literally, of good living.

TTAATQN02

188 olficu, 6 TOIOVTO'S yiyverai ovBep en, xpfjrai, BiairpdrTeTcu,

ical a/iov(ro<;, ical ireidol fiev Bid Xoywv

/3ta Be ical dypiorrjri

ical ev dfiaOia

a/yapicr'Tia'i Kfl-

mcnrep 6r)piov I irpb<; -jravra E

ical aKaior'qri

^avTairacnv,

30 6PT€ TOVTCO, to? eoiice, Svo re^pa TO?9 avdpanrois,

[411 D

fierd appvOfiiw; r e ical

r) 8" o?, OI/TCO? e%et.

'E7Tt Br) Bv'

debv eycoy' av riva (fraorjv BeBw/cevai

yuovaiKrjV re ical yv/jLva<micr)V iirl rb OvfioetBes ical

TO ov, OVK eirl yjrvxfjv ical crmfia, el fir; e'ir) irdpepyov, 67r' iiceiva), 07TCB9 av aXKrjXoiv apie/j,evw

f^eXP1

T

KaXKicrr

apa

Ty "^^XV

TpoatyepovTa,

°v

^vvap/j,oa-dr}Tov

TrpovriKovTos.

/Aovcn/cj) yvfivaa-riicrjv

Kat

yap

eTriretvofiivco ical 412 eoi/cev, ecfrr).

icepavvvvra

TOVTOV opdoTaT

d\X

ical

av <paifiev elvai

TeXeeu?

5 /u,ovcriic(OTaTov ical evap/MOcrTorarov, TTOXV /MUXKOP T) TOP r a ? ^o^Saij aXXij\ai<;

^vvicrravTa.

ical ev

nroXei rj/MV, w TXavicaiv,

29.

a t(rT a

dx P

2

EtKOTW? y , ecpr}, a> XcoKpares.

2

l s A n : axopitrtas corr. A .

Berjcrei rov

OVKOVV

TOIOVTOV TLVOS del

GTL Si} q : e7rctS-^ A: e7ret 5^ IIS>

3 2 . etri Trdpepyov I I - q : etirtp epyov (sic) A 1 : rj irdpepyov A-: ( i . e . rj) irdpepyov S 3- fierpubra/Td S ^ 2 : fierptdraTa A I I 1

el ira.ptpryov I I 1 : 77

4 1 1 D 27 aio-irtp OTJPLOV—SiairpoTap/iovia when they are tuned to the proper TjTai. If the MSS are right, wdvra is pitch by Music and Gymnastic. The masculine. But although 8ia.irp&TTe KT\. ('attains all his ends by to suggest that Character is the Music of violence and ferocity, like one wild beast the Soul: cf. Lach. 188 D. with another). Cf. Shakespeare Rape of 4 1 2 A 7 TOV—liruTTOTOv. Some Lucrece " The rough beast that knows no MSS (including S and q) omit TOV, and no gentle right." precise parallel has yet been adduced for 6 TOIOCTAS TIS used in this way. In IX 4 1 1 E 28
nOAITEIAC T

412 C]

189

B hn
Ol /j,ev St) TVTTOI TTJS 7ra(Set'a? Te Kal T / 3 0 ^ 9 OVTOL av 10 Kal yvfiviicovs

STJ, OTL TOVTOK

evpeiv.

aycovas

kirofieva

Kal [•wiriKov'i; cr^eSbv

Set avra

"Icr&)9, rj S' 09, ov %a\e"7rd.

TOVTO TL av 1)fj.lv biaipereov C dp^oval

re Kal ap^ovrai;

apyovTas

eitj;

' Ti /iijv;

yap

elvai, Kal OUKETI

OTt ye TOVS apioTou? avr&v;

Etey, r/v S' eym • TO S/7 /xera

dp' OVK avTwv "On Kal

ov yecopyiKCOTaroi yiyvovTai;

v ai)Tov<; dpiaTovs OVKOVV

TL

^aXeird

TOVTCOV oinves

fiev Trpeo-fivTepovs

Sel elvai, vea>Tepov<s he rovs dp^o/nevov1;, BrjXov;

apiaTOL dp Nat.

a>9

^opeta? yap TL av r t ? Ste£tot rmv TOIOVTWV Kal 0rjpa<; re Kal

Kvvqyeaia

Kal

fievroi,

fiaXiara.

TOVTO. Nat.

01

Se

15

rovs ArjXov.

yewpycov

Nt)^ B\ i-rreiBtj

Set elvai, dp' ov (f>v\aKiKa)TdTov<; 7roA,e<»9; 20

such as we find in Laws 765 D ff. The same function is in Pol. 308 D ff. assigned to the Regal or Political Art. 4 1 2 B 8 us otdv re -yc paXicrra. I have placed a comma before u>s; cf.

TOVTO Set virdp-^ew

Kal

art, whose business it is to prescribe to others their specific good or end. See on 410 A and Nohle die Statslehre Platos pp. 47 f., 85 ff., 113 ff. Such is their duty according to the later books ; but here it is not so described, and the whole Phaed. 74 B (pdfxev /J,4VTOI vy] AC, gtpij 6 subject is treated in an exoteric way. The St^/xias, ^au^atTrwy ye (Hoefer Part. Plat. full and esoteric discussion of this subject P- 33)is reserved for VI and VII. To this later 4 1 2 B—414B SO much for Education. treatment reference is made in 414 A and It remains to ask ' Which of the guardians are to be our rulers ?' The elder shall rule 416 B. The advocates of the original unity of the Republic justly lay stress upon the younger, and the better the worse. JVow the best guardians are those who care the tentative and provisional nature of the regulations here laid down (e.g. Susemost for their country and her interests. mihl Gen. Enlw. p. 143, Zeller4 II 1. We shall make our selection on this p. 560 n.); whereas the separatists hold principle; and we must further try those that Plato's wider conception of the whom we select 'and see whether their Ruling class is chronologically later than patriotism is proof against all seductive the account now given (Krohn PI. St. influences. Every true opinion or belief pp. 28—31). An excellent defence of —and the belief on which patriotism rests is true,—like everything else which we call the conservative view will be found in good, is zinwillingly discarded, but may be Hirmer Entst. u. Komp. d. pi. Pol. pp. 613 ff. See also Introd. § 4. forcibly expelled by persuasion or forgetfulness, by pain, pleasure and the tike. 11 x ° P " a s — ITTTTLKOVS. See Laws We shall apply these tests to prove our 814 Dff.,822 Dff.,830 Cff.,832 I) ff. guardians. Those who emerge unscathed 13 ovKeri: ' not now,' sc. when we have will become our rulers. They are the trained our Guardians. On such idiotrue Guardians; the others should be matic uses of OVKCTI. and its opposite TJSTI called Auxiliaries. see Cope's Rhetoric of Aristotle, Vol. 1 4 1 2 B ff. This is the first appearP- ' 3 ance of the Rulers in Plato's State, if we 4 1 2 c 16 irps<rpvTe'povs KTX. The except the passing allusion in 389 c. different principles on which rulers may Their presence is necessary to take the be appointed are fully discussed in Laws place of the original VOP,OBITT}$ when the 690 A ff. State has once been founded (vi 497 D) ; 21 (^povtyuHJS KT\. Intellectual ability they represent in fact the Royal or Kingly and accomplishments, authority, and pa-

TTAATQNOZ

190

[412 c

Kal 6Tt K7]Be/J,6va<; rr)<; irokeco?; ' "Kan Tt9 fiaXicTTa TOVTOV o Tvy^dvoi y

av fiaXiara

(jttXwv.

cf>t\oi, m ^ufitpepeiv

25 eKeivov fiAv ev TrpdrrovTos fir] Be, TovvavTiov.

ravra.

Kal firjv TOVTO

r/yotTO TO, a u r a Kal eavTw Kal

o'ioiro Ijvfifiaiveiv

OVTCO?, etprj.

KT/BOITO Be 7' av D

'AvdyKij.

Kal eavrw ev

'E/eXe/creoi/ ap

irpdrreiv,

SK TWV aXXcov

<j>vXaKci)v TOIOVTOVS avBpa<;, o'l av GKOTTOVGIV r/filv fidXio~Ta (fraLvwvrai irapa

irdwa

irday

irpoQvfi'ia Troieiv, b B' av p,r), //,r)Bevl rpoirw irpal^ai av edekeiv.

TOV j3l,ov, b fiev av rfj -jroXei rjyijacDVTat, ' ^vfMfrepeiv, E

30 'JLTTiTriBeioi yap,

e
airdcrais

Tat? ffXiKiaK,

Kal fnjre

yorjTevofievoi

fiijre

/jLevoi Bo^av TTJV TOV troielv \iyei<; 35 e^ievai

B>j /AOL rr/pijTeov

el <j)v\aKiKo[ elcn

TT)V €K/3o\r/v;

flia^ofievoi

auTou? elvat ev

TOVTOV

TOV BoyfiaTO<s

eKfidWovaiv

eirCKavdavo-

Beiv a Trj iroXei /3e\Ttc7Ta.

Efyw croi, e<j)7)v, ipa>.

Tiva, efyrj,

tyauveTai

fiot Bo^a

e« Biavoia<> rj e/covcrtft)? 17 a,Kov(ria)
TOV f/,eTa/j,avddvovTO<;, aKovaim^ eKovo-i,ov, e(j>rj, fiavdavw,

Be iraaa

rj a\r)9r]<;.

ov Kal o'l) rjyei, e^>tjv iya>, TWV fiev dyadwv 24.

To fiev TJ}?

TO Be T?}? aKovalov Beofxai /J,a6eiv. aKovmcos

Tt Sal,;

(TTepeadai

Kal eKeivov Hermann: Kal Srav /uaWra eKeivov codd.

triotic sentiment are the three requisites Plato has not expressly said so—that the of the Rulers as laid down here. In vi guardians believe their own interests to and VII it is the first which is emphasized, be best consulted by promoting those of here it is the last. This is in harmony their country, fiy 54 is /irj 5e ev wpdrwith the whole spirit of 1—iv, in which, TOVTOS, a n d rovvavrlov is i-v/j.(3ali'ei.v Kal as Krohn remarks (PI. St. p. 29), "the iavrtf KaKuis TrpaTTeiv. intellect is subordinated to the moral 4 1 2 E 32 4iri\ov8av6|i«voi helps out the powers, and with the education of the idea in e'K/3d\\ovu eTt\av6av6fievot easier because OTOV in A and other MSS is (with Heller), or adding /jut/re K\eirr6uevoi written or' &v. But <j>CKeiv cannot wellbefore eKfiaWovaiv (with Hartman). Cobet, more suo, expunges the word. be said of one's attitude to a policy or course of action; and Hermann's pro35 IKOVO-CUS TJ aKoucrtws: with reference posal gives a more satisfactory sense. to the usual Socratic theory that KnowThe occurrence of (TOVT)6 7' av fj.&"Kiara just before may be responsible for ledge or Virtue is voluntary, Ignorance or Vice involuntary : see on II 382 A. the slip. It is to be understood—though

TTOAITEIAC T

413

191

TOW? dvOpcoTrovs, TO)V Be icaKwv eKovaLws;

fj ov TO fiev iyJrevaOai 5

T»;9 dXrj6el,a<; KCLKOV, TO Be dXrjOeveiv dya66v; Bo^d^ecv dXrjQeveiv Bo/cei aoi elvai; KaL fioi

BOKOVQ-LV aKovTes dXrjdovs

B ' KXairevres vvv,

S o ^ ? o-Tepicnteo-Qai.

/cXairevTas fiev yap

TpayiKws,

i)v

TOU? fieraireiadevTa^ Nat.

Xeya> ical TOW

Xeyeiv. 10

eiriKavda-

e^aopov/nero?

\av6avet.

Toil? TOLVVV /3iaadevTa<; Xe7&) ou?

av oBvvrj TK fj a\yr)Ba)V fieTaBo^daai C efia&ov, ical opOw<; Xeyecs.

OvBe

B' iya>, KivBvvevco

vofjuevov;, OTL TUIV (x.ev %p6vo<;, TWV Be \6y05 TTOV ^av6avei%;

b'vra

OVKOVV

f/ yorjTevOevTes rj ftiaerOevTes TOVTO irda^ovaiv;

ecfjr), fiavddvw.

vvv yap

rj ov TO ra

' A U ' , r) B' 09, 6pdm<s Xeyeis,

•wourjarj.

Kal

Toil? /ir/v yoi]vev6evTa<;,

TOVT, e
a>? eyw/Aai, 15

xav o~v (j>al,rj<; elvai o'l av fieTaBo^acraycnv rj v(j> r)Bovf)<; KtfK^devTe^ rj VTTO (£o/3ou Tt BeLaavTes. oaa

"Eot«e yip,

XX. TOV trap

irdvTa

lN

O TO'LVVV ('ipTb k'Xeyov, ty)Tr)Teov, Tives apiarot, <$>vXaice<;

avTOK BoyfiaTOS, TOVTO <&
BoK&ai fiekTMTTov elvai

avTols

•jralBwv, Trpo8efjievoi,<; epya,

Tip XP&W

iroielv.

ev ol? av

4 1 3 A 4 TWV |«v See IV 438 A n. 6 ^| ov—EZVCU. It is necessary expressly to equate aXi)d(.iuv with a\i]8ris Si^a, because ordinarily it means to speak rather than to think what is true. Cf. II 382 A. Hartman approves of Ast for bracketing the words "quod argumentationem turbant," but the contrary is true. Men unwillingly relinquish what is good. &\Ti6eieiv is good; and aX-qB^ 56|a is d\i)deiietv; therefore we unwillingly relinquish dXr>#r/s Sofa—which is just what we wished to prove. 4 1 3 B 10 TpayiKtSs: i.e. v^T}\o\oyov[j.ePOS, in lofty high-flown metaphorical language such as may well become obscure: cf. VIII 545 E. K\iirTeiv thus used is tragic : cf. (with J. and C.) Soph. Ant. 681 d /XTJ

K€K\EjxixeBa.

13 TOCVUV = ' praeterea' here, not 'igitur': 1 339 D K . 4 1 3 c 17 TI 8e£o"avT€s= 'having some fear' (J. and C.)20

v B' 09, yoijTeveiv

diraTa.

i w r o
is their duty to do that which on each occasion they think it is best for them to do in the interests of the State.' I have provisionally retained the reading of the best MSS, although it is open to suspicion

TrjprjT^ov Br) evOus etc TK

TO TOIOVTOV

on several grounds. The position of TOVTO is unusual, and aiirois iroiziv is, to say the least, superfluous. Gaisford (with whom Cobet agrees) wished to expunge the entire clause as a gloss on SdyfiaTos. This solution, though drastic, may be right: for an explanation of ddy/taTos is hardly needed after 412 D, E, and TOVTO looks like the commencement of an explanatory note 'this, viz. that' etc. A simpler alternative, adopted by most editors, is to cancel auTots irotetv, but it is difficult to see why a scribe should have introduced the words. The sentence, if genuine, seems to want the finishing touch. Cf. 407 D ». 22 Trpo9«(j.6vois Spytt. It is clear that Plato is referring to specific tests, and not (as Bosanquet seems to think) to the duties of war and the public service generally. So also Susemihl (Gen. Entw. II p. 143), and Steinhart (Einleitniig p. 173), the latter of whom compares, not very aptly, the tests of the Pythagorean brotherhood and the appalling spectacles displayed in the mysteries. Three kinds of tests are required: (1) K\OTTT), (2) /3ia, (3) yor/Teia. Examples of the second kind are furnished by the severer discipline of gymnastic, the chase etc.: cf.

192

nAATQNOZ

[413 c

iiriXavddvoiTo Kal i^atraTwro, Kal TOP fiev /j,vr)/j,ova Kal 8vo~e£aTrdrrjTov ' eyicpiTeov, TOV Be fxrj diroKpisrkov. r) yap; N a t . Kal D 25 TTOvovt ye av Kal dXyr)86va<; Kal dywvas avTOi? dereov, ev 015 Tavra, ravra TrjprjTeov. 'OpOGis, er). OVKOVV, r)v 8' iyco, Kal rpirov el'8ov; TOV TT)? yorjTelas d/j,cXXav irotrfTeov, Kal OeaTeov—wairep TOU? ircoXowi eirl Toix •^ro4>ov<; Te Kal 0opv/3ov<; wyovTes GKOTTOVO-W el aiv€Tai, v\alj avTOV uiv dyaOos Kal fjLOvaiKrjs 7)9 ifxdvOavev, evpvdfuov Te Kal eavTov ev irdcn, TOVTOK irape-yayv, olov\a.Ka, Kal Tt/tta? 8OT&OV 414 Kal TeXevTija-avTi, Taa>v Te Kal TOJV aXXcov fieyio~Ta yepa XayyavovTa • TOV 8e fir) TOIOVTOV drwoKpneov. T(9, rjv 8' eyco, 8oKel /J.01. u> YXavKtov, rj eKXoyr) eivai Kal 5 TSIV dp^ovTcov Te Kal cfrvXaKav, ft>9 ev Tinrai, fxr) 81 elprjcrdat. K a t ifioi, r) 8' 09, OVTCO<; irr/ <j>a(,veTai. Ap1 ovv a)? d\r/0(i)
TOV TT/s S : Totirots A ^ : TOVTOVS II.

Laws 633 Bff., where the probationary value of these and similar exercises is appropriately insisted on by the Spartan stranger. It was fully recognised in the Spartan 070171} (Plut. Lye. 17. 4 ff.). The third order of tests may be illustrated from Laws 634 A, B, 635 c, 647 Dff., 649 A, 673 Eff. T\ ev oiv(p fU.ua.vos (649 D) consists in giving wine to test men's selfcontrol(roSo-w^oce?!' iveKaixeKir-q^d']^^.). Plato gives no account of the first variety; but a good illustration of one species of it (cf. robs /ieTaTreio-devras 413 B) is provided by the speeches of self-seeking statesmen and unpatriotic sophists and poets. It is a curious fact that Plato's KKOTVT) still leaves a loophole by which vicious poetry may creep in again. On the general question, Plato does well to insist on the educational value of temptation ; the theory and practice of modern times recognises it in connexion with /3io, but experience too often shews that KXOTTIJ and yorjTeia mean

playing with fire. Cf. Grote Plato III p. 3284 1 3 D 27 TOO TTJS—6«aTtov. Two etdvi of tests have been described, jc\o7nj and/3ia: the third is 70i;Te(a. I incline to think that Stallbaum is right in restoring rod T^S: see cr. n. and Introd. § 5. roirois 'misere languet,' and if a dative were needed, it should rather be airois. Herwerden expunges ffeariov; but asyndeton before woirep is frequent in sentences of this kind, 4 1 3 E 31 8iKryoiJT€«Tos. For the change from plural to singular cf. I 347 A n. 4 1 4 A 3 Xcryx^vovra. The accusative recurs to ifiiKana, and is all the easier because rc/iks Soriov is little more than niM)Teov. Plato's usage is lax in such matters, and it is better not to emend: cf. (with Schneider) Laws 760 E, 877 A and Engelhardt Anac. PI. Spec. Ill p. 45. 5 »s iv Tvira—elprjcrSai.. Cf. VI 502 D n.

4 H c]

nOAITEIAC

T€ e^toOev TroXeficwv rwv re ivTos

193

(fjtXiwv, OTTO? 01 fiev fir)

aovTat,, oi Be yu.?? Bvvr>eoi/?, ovs vvv Brj v\a/ca<; iica\ov(j.<-v, eTriKovpovf re Kal fiorjOovs row T&V dp^ovrcov io Sojfiaaiv; "E/u,ofye BoKel, e(f>r]. X X I . Tt? av ovv r)fuv, rjv 8" eyco, firj^avrj yevoiro rcov ijrevBcov TWV ev Beovn yvyvo/j.evcov, wv vvv Brj eXeyofxev,
vvv SrjR:

Si] vvv A.

fiev Kal avrov<; TOU? ap^ovra^,

el

TLoiov TI ; e(f>r). MrjBev /caivov, rjv 8" 15 13.

vvv Si) v : 5?] VVV AIIS^.

iwv Troiodfj.ev. His particular object is 4 1 4 B 10 eiriKoupovs. Plato henceforto give a religious and quasi-historical ward uses this expression when he wishes sanction to the sentiment of patriotism specifically to allude to the second class of his citizens.
nAATQNOI

194 eym,

aXXa

TI, irporepov

pev

ft)? <j>acriv oi iroirjTal ical treirelKaatv, olBa el yevofievov av, irelaai OKVOVVTI Xeyeiv. 20 eireiBav elVto.

[414 c ?]8i} iroXXaxov

Be crvxyr}1; Treidovs.

ovS1

'XI? eoiicas, ecbrj,

Ao£o> Be aoi, r\v S' iycb, Kai /j,aX' elicoTcos OKvetv, Ae'7', e ^ , ical /xrj o/3ov. Aeya> Bij- ' KCLLTOI OVK D

olBa oiroia TOX/AJ) rj 7rotot? Xoyois irpwTov fJ.ev avTovs

roiis apftovras

%pa>//,evo<; eptb Kai Treideuv ical roii<;

eireira Be icai rrjv aXXr/v iroXiv, to? ap a r)fx.ei<; avTov; ical eiraiBevofxev, 2

yeyovo?,

e r/fi&P Be ov yeyovos

&
eBoxovv

ravra

erpe(f>o/Mev re

iravra

irdaj^uv

5 Te Kai 6fievoi Kai avrol

Kai Ta oirXa

avraiv

r) dXXrj ? 28.

del q : 5r/ AIIS.

24 w
16 "fcoiviKucov T I : because the story of the STraproi was Phoenician, Cadmus the Phoenician having sown the dragon's teeth from which they sprang (Apollod. Ill 4. 1). Cf. Laws 663 E. Steinhart (Einleit. p. 177) and Susemihl {Gen. Entw. \l p. 144) find in $O(XIK-IK6C a further hint that the institution of caste was something foreign and non-Hellenic: but the words cannot be thus interpreted. The Egyptian system of caste (see Hdt. II 164ff.)differed from Plato's in essential points, and there is no real evidence to shew that he was influenced by it in any way: nor is 'Phoenician' ('Sidonian' in Laws I.e.) equivalent to 'Egyptian.' Cf. Hermann Gesch. u. Syst. p.

TTOAITEIAC T

B]

195

irepl fj/qTpos Kal rpo<pov TTJ? j(d>pa<s iv rj elcrl /3ovXeveo~6ai re Kal afivveiv

avTovs, idv Tt? iir avrrjv irj, Kal \nrep T&V aXXtov TTOXITWV 3°

0)9 a8eXcbv OVT(OV /ecu yrjyevwv 415 irdXai dXX'

rfo-yyvov

o/j,a>s aicove

irdvTes yotWe?, •ftpvabv

8iavoelo~6ai.

TO yfrevSof Xeyeiv. Kal

TO Xoiirbv

JJdvv, rov

Owe

iros, e<j>rj,

r)v 8' iy(o, \ eiKorw;'

/AVOOV.

ears

f/,ev yap 8rf

oi iv rfj iroXei d8eX(pol., &>? tyrjcrojxev Trpo? avrov<; fxvOoXoaXX' o #eo? irXaTrwv, iv

ry

yeveaei

avvefiet^ev

ocroi /jt.ev v/xwv

itcavol

apyeiv,

auTOt?, Bio rifjudtraroi

elcriv 5

oaoi 8' eTTiKOvpob, dpyvpov • a-lBrjpov 8e Kal %a\KOV rot? re

yeatpyois

Kal Tots aXKoK 8r)iMovpyol<;. B ft.ev TTOXV ofioiovs

av vfuv

yevvrjdeir] av dpyvpovv irdvTa

are ovv gvyyevei?

avTOis yevvmre,

Kal i^ dpyvpov

OVTQX; i% dXXtfXuv.

roll

ovv

ovres irdvres

TO

ecm, 8' ore e'/c ' "fcpvaov

%pvo~ovv eKyovov Kai TaXXa dpypvai

Kal

Trpwrov

Kal 10

recognised four only: see Rohde Psyche* I p. 87. Plato makes the golden and the other classes coexist—a truer and profounder view than Hesiod's. In other respects, the myth (as Jackson has pointed out in Susemihl and Hicks Politics of Aristotle p. 244) is not to be pressed: for " i t does not recognise the promotion of iirlKovpoi " to be apxovres. We should Ant. 1192 f. /cat irapwv e/)ui, Koidcy expect the 0ii\aiccs to contain admixtures, irapfou rijs a\r]6ela.s ftros: see Jebb ad both of gold and silver, such as are to be loc. Ast expunges Kai before ^ 7^, while Hermann alters it to us (carrying on the Rulers receiving more gold than silver, and conversely; but the Greek does not us of us Spa). Neither change can be favour this idea. Iron again seems to called satisfactory. I formerly suggested 57j/MovpyovfjLevT] i=TL. ijSrj 5e KT\. {Cl' Rev.be exclusively (though less emphatically) X p. 385): cf. Symp. 220 c ffiy yv fie- reserved for the farmers, and copper for the artisans: cf. infra B, c, VIII 547 A, B, 'ar<»' and is better to retain the MS reading. effective to tell the citizens that the us irepl |U]Tpos — 8iavo€ur8at. Cf. classes are even more distinct than they (with J. and C.) Aesch. Sept. 10—20, really are. 412—4:6, and infra V 470 D. For the omission of the preposition before rrjs 7 OIT€ ovv fjvyY€veis 6vrcs is said with Xwpas cf. VIII 553 B n. vwip with TS>V reference to the 8e clause, on which the aXXuc is scarcely more than irepi: see stress falls. The fundamental kinship of II 367 A n. the different classes will occasionally ren
13—2

TTAATQNOI

196 irapayyeWei ecrovrai

fir/S

0 Tt avTols

[415 B

6 #eo?, OTTW? yinySei'o? OVTCO cpvXaKet; dyadol

OVTCO a<j)6£ipa (f)v\d!;ovcrt TOVTCOV ev r a t ?

firjSev

a>? Toil's i/cyovov?,

-tyv)(ai<; irapafiefiiKTao,

Kal idv

re

€Tepoi; eKjovos u7ro^aX«O9 r\ inrocrlSrjpos yevrjTai, /ir/Bevl ' rpoirtp C 15 KareXeijaovaiv,

aXXa rrjv rfj vaei Trpocnjtcovcrav TI/J,T)V a7roS(We?

dlcrova-iv et? Srj/Aiovpyov? rj et
/cat av av e/c TOVTCOV Tt?

inro%pvo~o<; fj virdpyvpo<; vfj, Tifirf&avTes avdfjov&i

Toil? fiev

els

<j)vXaK7]v, TOU? Se et? iiriKovpiav, ft>? XPVaf10^1 OVTOS TOTC TTJV TTOXIV 8iacj>0apr]i>ai, OTUV aiiTrjv 6 triSiypo? r) 6 XOXKOS 20 ovv TOV fivdov

O7TW9 av ireiadelep,

(j}v\d^rj.

TOVTOV

e%et9 TWO, /MTj^avrjv; OvBa/j,cb<;,

e<j>7], oTTft)? 7' av avTol OVTOI • ' O7T&)? fievT €7reiTa o'i T OXXOL avOpwrroi ol vo~Tepov.

av ol TOVTCOV vets Kal 01 D 'AWd

Kal TOVTO, fjv 8'

eyd), ev av ej(Oi irpos TO fiaXXov aiiTovs TTJ? iroXecos Te Kal dWtjKcov KrjSecrdac

o")(ehbv yap TI fiavOdvco 0 XeyeK.

19. 6 aldripos 17 6 xaXfis <J '• <> i5\af 17 6 xa^K°vs A 1 !!: 6 }6 ^ *'• 0 (rtdfjpovs i} 6 S 13 idv T« KTX. This provision is the 4 1 5 c 17 TI(M]CTOVT«S: not "having corner-stone of Plato's State, and as soon estimated their values" (J. and C.): but as it gives way, the edifice is doomed simply 'they will do him honour and' etc. (vin 546 E—547 A). It is only by the The suggestions avTinfi.T)Ga.vTW or Ti/m}elevation of the worthy and the degrada, is sapped. Hence nature and no more. the emphasis with which Plato introduces 4 1 5 D 2r O7rci)s (JUVT1 av KTX. Cf. this subject. His theory, it should be Laws 663 E—664 A. Grote justly obnoted, conforms at least as much to the serves that " Plato has fair reason for his interest of the individual as to that of the confident assertion that if such legends State; for it provides congenial work for could once be imprinted on the minds all according to their natural capacities, of his citizens, as portions of an estaband uncongenial labour,' whether above lished creed, they would maintain themor below one's powers, is a fertile source selves for a long time in unimpaired force of misery and crime. Aristotle (Pol. B 4. and credit" (1. c. i n p. 188). The first I262 b 27) seems to doubt if Plato's scheme generation of citizens would remain inwas feasible. Granted rulers who are credulous, but the yevvaiov rj/evSos would (ppdvipoi eis TOOTO, dwaroi, and tajdefiSves be impressed upon their children, and rrjs iri\euis (412 c), in a small city—a soon be universally believed. It would thousand warriors, says Plato, will suffice require but little effort for a Greek city (IV 423 A, cf. Grote Plato III p. 206 «.) like Plato's (v 470 E) to entertain in —it could probably be worked without course of time a view which has so many much difficulty. See also IV 423 E ff. points of contact with Greek tradition. We are not of course to suppose that the Here Plato seems to hint that even his child was once for all assigned to his Rulers (for ol Toirinv vets must include class at birth; he Would be watched and these also) will in time believe; the tested again and again, before being Rulers of VI—VII might teach the legend finally disposed of, so that the likelihood as an ^c Siovn ipevBos, but would themof mistakes on the part of the Rulers is selves refuse their assent. greatly lessened. Cf. Tim. 19 A. 24
nOAITEIAC

4I6A] XXII.

197

K a l TOVTO (lev Br) egei o-rrrj av avrb

eis Be TOVTOVS TOUS yrjyeveis TWV ap%6vT(i>v.

17 (j>^fJLrj aydyrf

07rAto"ai>Te? 7rpodywfiev

25

rjyovfievtov

i\66vTe<; Be QeaadaQusv T?}? 7ro\e&>? OTTOV KOXKI-

E arov o-TpaToireBevaaadai, el Tt? fit) i0e\oi

b'dev TOV<S re evBov ' fiaXiar

av

Tot? vopois TrelffecrOai, rovs Te e^aOev

Kareypiev,

airafjuvvoiev,

el 7ro\e/xto? wcnrep XVKO<; eVi Troifivrjv TIS "01, o-TpaTO-7reBevo-d/u,evoi 3° Be, Ov
TotavTas,

evvat

i

iroi^adcrOuiv.

otia? ^et/xw^o?

re

rj TTWS ;

dTe^eiv

ical

11(1)? 7a/) ou%t; ot/c^cret? 70/3, 6^)97, Botcel<; fioi Xeyeiv.

416 ^v S' €710, aTpaTUOTiieds ye, dX)C ov %prnMiTiaTticds.\ av TOVTO Xeyeis Biaepeiv eKeivov; el-rrelv.

Oiirtos, ecfrr).

8epov<; i/cavas Nat,

lift)?, e'rj,

'E7<w aoi, rjv B' iyd>, Trebpaao/jMi,

BeivoraTov yap TTOV irdvTwv Kal alayio-Tov

Trotpeo-i TOIOV-

TOI>9 76 Kal OVT(O Tpeei,v icvvas eTrucovpow; Troifiviwv, wo~Te viro aicoXao~La
rj TWOS aWov

tcaicov edovs ai>Toi><; TOVS Kvva<; 5

aiffx'^™*' S ? : aXaxurrbv irov A : aUrxjMv TOV II.

is intended to form part of the city's permanent religious creed, and so encourage patriotism and fraternity. 4 1 5 D—417 B Our Riders and A uxiliaries shall have a camp within the city, so as to check lawless citizens and ward off foreign foes. Their education will prevent them from preying on the others, provided ive arrange their circumstances rightly. We shall assign them common property and houses, as well as common meals, to be furnished by the other citizens in return for the protection they enjoy. The use of gold and silver must be forbidden to our Guardians. 4 1 5 D ff. The communism of the Republic is, next to its educational curriculum, the principal guarantee which Plato provides against the abuse of political power on the part of his Guardians (Nohle die Statslehre Platos pp. 129 ff.). At the present stage Socrates gives only a brief and exoteric account of the system, reserving the full and final exposition for Book v. Plato may have been thinking of certain Spartan and Pythagorean institutions when he framed some of the regulations in this section: but his communism is much more thorough-going than anything of the kind before his day. See Steinhart Einleitung pp. 179—181, and especially Grote I.e. Ill pp. 207—216. Aristotle's criticisms (Pol. B 5. I362b 37—1263b 29)

are interesting and acute, although he ignores some essential points, and is unable throughout to rise to the level of Plato's idealism. See also Jowett Inlrod. pp. 175—179 and Nettleship Led. and Rem. 11 pp. 136 f. 25 TOBTO—oyayri: ' this will be as the vox populi shall determine': i.e. it will depend upon (pruxii whether our fable is believed or not. (ptfffi) is not of course an oracle (as Ficinus supposed), but the half-personified voice of popular belief. Cf. Laws 838 C, D. 28 Toiis re JvSov KTX. Henkel (Studien zur Gesch. d. Gr. Lehre vom Staat p. 52 n. 13) remarks that the prevention of faction inside the city is characteristically put in the foreground. The greatest danger to a Greek city was from internal dissension : cf. v 470 c ff. nn. 4 1 5 E 30 crTpaToire8€v
2

Sia<|>cp€iv CKECVOU is re-

jected by Herwerden ; but Schneider's explanation hits the mark: "aS alterum hoc de discrimine insolentius dictum notat: prius fuerat quod domos ewds dixerat."

198

TTAATQN02.

[416A

TOIS irpofSdroi^ /caicovpyeiv /cat dvrl KVVWV ofioitodrjvai. Aeivov, r) 8' o? • TTW? 8' 01!; OVKOVV (pvXaKTeov ' Tt rpoTTO), fir) TOIOVTOV r)/uv ol iiriKovpoi •wovqawai Trpos roix; B ;, eTreiBr) avrcav KpeuTTOw; elalv, avri ^vfifidj^mv evfiev&v 10 8ecr7r6Tat? dyploi^ d^ofioicoOaxriv; QvkaicTeov, e<pr). OVKOVV TTJV fieylarrjv TTJ? evXaftelas irapeaKevaafievoi av elev, el rw OVTL KaXS)<; Treiraihevfievoi elalv; 'A\Xa fir)v elalv y, er). Kal iya> elirov, TOWTO fikv oiiK afjiov Sita^vpl^eadat, co (f>l\e TXavxcov 0 fievroi dpTi i\ijo/iev, agiov, on Set avToix; T^? dpOfjs ' TV)(eiv TraiSela*}, C 15 f}Ti<; 7TOT6 eariv,

el fieXXovai

TO /jLeyiarov

e%eiv

7T/3O? TO rj/

elvai ai>Toi<; re K.al TOIS <j>v\aTTo/j,evoc$ vir air&v. Kal op 76, 77 S' 09. IIpo? Toivvv rfi TraiSeia ravTrj (pair] av Tt? vow e% 8etv /cal ra<; olKr/aei^ Kal rrjv dWtjv ovalav ToiavTr/v irapeaKevdaOai, r)ri<; /Mrjre TOV? v\aKas to? dplaTov<; elvai iravaoi 20 avTov<; ye (prjaei. ' Opa §77, elirov eyco, el TOiovSe nva rpoirov 12. 10.

e7i!; v:

eirapot 9 :

\<j.

TrapeGnevaodcu I I : wapaOKevdirourBcu A.

-ri AIIS q-

6 KaKovpyctv. See 407 B ». The idiom is abundantly attested, both in Plato and in other Greek authors, although Madvig and Cobet have done their best to expel it from Plato's text here and wherever else it occurs. 4 1 6 B 8 |iij TOIOVTOV—iroiijo-wo-i.

sufficient weight to the training by which Plato tries to protect his guardians from such ' spiritual pride' as would alienate their subjects. \i Kai t-yio rfirov. See cr. n. mi I7U7' elirov, though generally retained, is surely wrong: it could only mean ' I too, For TOIOVTOV cf. 388 D n. Richter con- said I.' No editor cites any other injectured JU77 TOIOUTOL—iroir)0uio~t, '' parum stance of !7<<)7e in this formula. venuste," as Hartman mercifully says. 13 TOVTO |j,Jv KT\. prepares us for the 9 OVTI |\i|ifiaxa)v — &<j>o|i0wcriv. second scheme of education in Book vn : For the usual ampliativ'e or explanatory cf. 412 B, 414 A mi. asyndeton cf. 409 B. Aristotle objects 4 1 6 c 19 ^JTIS—eirapoi. airotis is that Plato's regulations would virtually emphatic: "ipsos per s e " (Schneider). divide his city into two hostile camps The contrast is between the guardians in (Pol. B 5. 1264* 24), and Grote does not themselves, and in their dealings with the see "what reply the Platonic Republic furothers. It is difficult to decide between nishes to this objection " (I.e. Ill p. ^13). •waiaet—iimpci (Bekker and others) and In reply to Aristotle, Plato might have iraticroi—iirapol. The latter is exquisitius, pointed to his regulations about the interand better supported on the whole. For change of classes (415 is ff.), which would the confusion between -5 (subjunctive) have the effect of binding them together and -ot (optative) in A see Introd. § 5. more securely. Moreover, where each Cobet calls for roS instead of TOVS before individual has the work to do for which ii\atcas, but
417 A]

nOAITEIAC T

199

Bel avTovs povis re Kal dvBpeloi, ra^afievovs ' irapa ru)v aWav

ITOKITWV BtyecrOai jMv\,aK7J<; TOCTOVTOV, OCTOV

firjTe irepielvai avTols eh TOV eviavrbv /jLijre ivBeiv <j>oiTO)VTa<; Be el<; ^vaaina (ixjirep iarparoTreBevfjievovs icoivf) %rjv ^pvcriov Be Kal apyvpiov elirelv avTOi<; on Oelov 7rapa Oetov alel ev rfi ^rv)(r} 30 e^oucri Kal ovBev irpoaBeovTaL TOV avdpcoiretov, ovBe b'cria rt]v eiceivov KTrjaiv rfj TOV OVTJTOV xpvcrov KTrjaet ^vfifuyvvvTa<; fiiaivetv, 417 BCOTI TroWa Kal avoaia vepl TO TWV \ TTOWCOV v6fiio~fia yiyovev, TO Trap' eKeivoi<; Be a/ajpaTov aWa, fiovois avTols TWV ev TTJ voXei IteTajfeipL^ecrOai Kal airTeadai yj>vaov Kal dpyvpov ov Oefiif, o&B' i)7rb TOV avTov b'poov levat ovBe Trepidyfraa'dai ovBe iriveiv e% dpyvpov 4.

rj

ftpvaov.

TOV avTbv

Kal OVTCO [lev O-O>%OIVT6 T' av Kal crai^oiev TTJV 5 TGIV avrwv

A 1 : TWV avrov I I 1 : TOV avrtjov corr. in

mg. tf-

4 1 6 D 22 irpioTov fUv KTX. A certain measure of communism in property seems to have existed among the Pythagoreans (RP. 7 p. 43); but there is no reason to suppose that Plato is deliberately borrowing from them here : cf. Steinhart Einleitung p. 179. The main object of Plato is of course to prevent the formation of private interests likely to compete with the claims of public duty. We remark that there has been no hint so far of common wives and children, although Blaschke {der Zusammenhang d. Fam. u. Giltergemeitischaft d. pi. St. m. d. pol. u. phil. Syst. Platos p. 7) thinks he finds one in 415 A. Cf. 415 D n. 23 civ (111 TaD-a avdyKt]. For ^ omitted see 11 371 A n. The conjecture f/v for &P (Herwerden) is elegant, but superfluous. 25 Td 8' liriTijSsia—|ucr6ov. It is fair that the lower classes should provide the others with the means of leisure, for it is they who 'reap all the benefit of the laborious training bestowed on the guardians.' They are the 'ultimate and capital objects' of Plato's solicitude. Grote justly adds that "this is a larger and more generous view of the purpose of political

institutions than we find either in Aristotle or in Xenophon" (I.e. Ill p. 213). 26 Ta|a|i.^vo«s is strangely represented in Schneider's translation by " zu bestimmten Zeiten." It refers to the fixing of fees or payments in return for services rendered. Cf. Men. 91 B. 4 1 6 E 29 Jvo-o-Cna. A Spartan feature: see Gilbert Gk. Const. Ant. E. T. p. 65. Cf. Laws 762 B ff. XpvcrCov KTX. SO also in Sparta, according to Xen. Rep. Lac. 7. 6; with which cf. Plut. Lys. 19. 6, where the ephors are said to have put to death a friend of Lysander Xa/SipTes apyuptov idlf KeKTT)\xivov. Plato is keenly conscious of the corrupting influence of wealth : see Gorg. 525 D ff., and cf. 11 373 E, iv 421 D nn. His guardians are 0t/vx&s (vin 547 B) and need no other riches. 4 1 7 A 4 iiro—U'vcu: as though Wealth communicated a taint, like a murderer sub isdem trabibus {6/j.wp6tpios). The Greek is much more expressive and picturesque than Apelt's conjecture virb TOV avT&v 6po<pov irpoaiivai. (Observ. Cr. P- » ) • 5

<TIO£
KOI O-UJOKV.

Cf.

2oo

TTOAITEIAC T

7roX.iv

6TT6T6 8' avrol

jfjv

[417A

re IBiav Kal olidas

Kal

vo/ilo-/xaTa

i, olicovofioi fiev Kal yewpyol avrl (pvXaKcov eaovrai, 8' i%8pol dvrl ^vfifid^iov ' rwv aXXwv 7roXcT&v evBov rj TOV$ e^wOev TroXefiLovs, OiovTe? ijBrj Tore iyyvrara oXedpov avroL re Kal rj aXXr) 7roXt?. TOVTOIV OVV Trdvrwv , rjv S' eyw, a>[iev OVTCO Belv KarecrKevao'dai

dx; re irepu Kal TMV aXXmv, Kal ravra 15 Yldvv ye, rj 8' o? o YXavKwv. TeAoc

621 B nvBos (ffiiffti—Kat i}fiS.s hi aibtreiev. otpfctrBai of moral salvation is common in Plato : cf. e.g. VI 492 E, 502 B. 6 OITOTS 8' auTot—&rovTai. From this sentence it seems clear that the community of goods does not extend to the lower classes, although Aristotle complains that Plato has not said anything

TOU? vXaKa<;

vofioderrjawfiev, r) fir/;

'

precise upon the matter (Pol. B5. 1264" 15). Aristotle seems, however, to have understood that they were not to have common wives, for he cynically observes that it would have been better if they had, as then they would have been more divided and less likely to combine against the guardians (ib. 4. I262a 40 if.).

APPENDICES TO BOOK III.

I. I l l 389 B—D. The section on truth offers some serious difficulties. Throughout the whole of this division of the Republic (377 A—392 A) Plato is laying down precepts to which the n-Woi of poets are to conform (cf. 377 B and 392 A), and in each case it is pointed out how the precept in question has been violated by Homer and other poets. Here, however, nothing is said to shew that we are prescribing for the poets, and no illustrations, either of our precept or of its violation, are cited from them. Schneider, indeed, attempts to extort this meaning from the section; but his theory, strictly understood, would require us to Suppose that iarpois Soreov, tSiairais oi)( airriov, Trpo(TiJKu i^tiiSccrtfai, oi)( wrniov TOV TOIOVTOV in B, ipcvtraaBai, \j/tv86/xevov in C, a n d KoXdaei in D

refer not to Plato's own city, but to poetical representations; that vrjs 7rdA.€O)s in B is not Plato's city, but any city figuring in poetry ; and that TOVS TOIOVTOVS apxovTas in c are not Plato's rulers, but others. Such a supposition is hardly possible, if TOIOVTOUS in c is genuine (see note ad loo), and in any case it is neither natural nor obvious. It may with safety be asserted that if the section had occurred in any other context no one would have supposed it to contain rules for poetical fables : in itself it merely lays down the duty of the lower classes to speak the truth, with the conditions under which the rulers may lie. Cf. Rettig Proleg. pp. 62, 63 and notes on 389 D. Rettig, following up a hint of Schleiermacher's, thinks the section was introduced to prepare the way for the rulers' 'lie' about the origin of the State; while Susemihl {Genet. Entw. 11 p. 120) in some mysterious way appears to connect it with the theory of Ideas "as the true and higher Measure of the correct representation of Gods, Daemons, Heroes and the lower world." The latter view is altogether fanciful; and neither of these explanations justifies Plato for having inserted the passage in this particular connexion, where he is discussing poetical legend, however much Rettig may extol the " art" with which he has concealed his art. The following seems to me a more probable explanation. We are professedly dealing with poetical representations of the gods and heroes, and we should expect Plato to require the poets to represent them as truthful and to enforce his remarks by poetical illustrations. He does not do so, because it has

202

APPENDICES

TO BOOK

III.

already been done in n 382—383. Instead of this, he reverts to 382 c (TOTC diroTpoirrjs evena o)S <j>dpp.aKov•)(pr)
xf/evSo's), and emphasizes, more than he has hitherto done, the reason why truthfulness must be ascribed to the gods, viz. in order to encourage the virtue among men. That Plato laid the greatest stress upon the virtue of Truth appears from the fine passage in Laws 730 B, C, beginning 'AXrjOtia Sr/ wdvTiav p.ev dyaOwv deois r/yelrat, Trdvruiv 8i dvOpunrois:

thus it is not unnatural that he should recur to the subject here. The section should be taken as a kind of afterthought to 382—383, which it is intended partly to explain and partly to supplement. The whole section on Truth is for this and other reasons possibly later than the context in which it appears : see also on TOVS TOLOVTOVS dp^ovra^, 389 c. A further question has been raised as to what Plato intended by the virtue of dXijOeta. Rettig (I.e. pp. 61 and 65 ff.) and Stallbaum, anxious to find in all this a preliminary sketch of the cardinal virtues, interpret it as a sort of wisdom; but in that case, why did not Plato call it by its name ? He is content to use the names of two other cardinal virtues, avSpcia and atapo£ps)—since a rigid plan is not necessary here—the kind of character which Poetry should endeavour to foster: a character which shall honour gods and parents, set value on reciprocal friendship (386 A), be courageous, truthful, and distinguished for self-control. To force this description into the strait-jacket of the cardinal virtues would be pedantic. As it is, no essential feature of the KOAOS Kctya^o's is omitted.

II. On Plata's apfioviai. I l l 398 E—399 B. Plato enumerates in all six scales in three groups. The first group is 8privies, and includes Mixo-Lydian, Syntono-Lydian, and such like ; the second is p.a.XaK6v, and embraces Chalaro-Ionian and Chalaro-Lydian ; to the third, which occupies a middle position between the other two, belong Dorian and Phrygian. Chalaro-Ionian seems further to imply the existence of Syntono-Ionian, and we read of both in P r a t m a s Fr. 5 Bergk, /x^rc UVVTOVOV BCcoKe fir/rt rdv dvtift.iva.v 'Iaort ' dAAa rav ju.«raj/...v€
APPENDICES

TO BOOK

III.

203

interpretation is (as I believe) right (Harmonik p. 186. See also Monro Modes of Greek Music pp. 5, 6). It has been supposed that Plato's [JLI£O\V8I(TTI is only awTovoiatrrC under another name; but the name Mixo-Lydian seems rather to point to a compromise between two distinct modes, one of which was the Lydian. Possibly the avvrovoiaari is included under roiavraL rives, as von Jan holds Fl.Jahrb. 1867 p. 823. According to Westphal (I.e. pp. 215 ff.), whose theory is partly based upon what must, I fear, be regarded as a speculative deduction from Aristides Quintil. 1 pp. 21, 22 ed. Meibom, Plato's appoviai. were as follows :— B C D E F G A B,

(2)

Mixo-Lydian Syntono-Lydian

A B

(3)

Chalaro-Ionian

G A B C D' E' F' G',

(4)

Chalaro-Lydian

F G A B C D' E' F.

(5)

Dorian

E F G A B C D' E',

(6)

Phrygian

D E F G A B C D'.

(I)

C D' ^E' F' G' A',

It will be observed that WestphaFs scales are all of them dpfioviai in the strict sense of the term, i.e. they differ in the order of their intervals; and that the Syntono-Lydian begins a major third higher than the Chalaro-Lydian. An entirely different theory has been propounded by von Jan (El. Jahrb. 1867 pp. 815 ff.), who gives the following series of scales :— (1)

Mixo-Lydian

EJt FJt Git AJt B C'Jt D'Jt E'Jf,

(2)

Syntono-Lydian E Fit GJt A B C'Jt D'Jt E',

(3)

Chalaro-Ionian

Eb F G At> Bt> C D't? E'!>,

(4)

Chalaro-Lydian

Et> F G At> Bi> C' D' E't>,

(5)

Dorian

E F G A B C

(6)

Phrygian

E~FJt G A B C'Jt D' E'.

D' E',

According to this view, the Syntono-Lydian and the Chalaro-Lydian are in reality the same mode, differing from one another only in pitch. Plato's language appears to me to point to such a conclusion (see on 398 c, E), but it is not altogether easy for us to believe that the difference of a semitone in pitch could have converted TO 6fn\v5&*.% into TO o-Uju.7roTiKdv. It will further be remarked that if we take the Dorian as the original and fundamental apixovia. (Lack. 188 D), the fyjijvuSSeis dpfioviai, according to von Jan's theory, can be made from it by tuning different strings a semitone higher, and the )(a\a.pai by tuning different strings a semitone lower.

2o 4

APPENDICES

TO BOOK

III.

Von Jan's hypothesis is severely censured by Westphal (I.e. pp. 209— 215), and strong arguments can be urged against it from the standpoint of modern music. I have quoted it in this Appendix because of its symmetry, and also because, so far as it goes, it seems to me to be more in harmony with the scanty indications furnished by Plato's language than the theory of Westphal. It is true, as Westphal urges, that Plato applies the term dpfiovia to Syntono-Lydian and Chalaro-Lydian as well as to Dorian, Phrygian etc.; but I do not think it follows that SyntonoLydian and Chalaro-Lydian differed in the arrangement of intervals: for W and xaXiipd ought to refer to pitch alone: and CTVVTOVOXV&MTTI or p S i o r i may have been called a dp/xovCa not qua (TVVTOVOS or Xpd, but qua XVSUTTL. The references to Plato's dp/x-oviai in Arist. Pol. ® 5. i34o a 40 ff. may be explained in the same way. Wherever Aristotle speaks of dvn.fx.ivaL and O-VVTOVOL dpfioviai, he is referring, as the editors hold, to Chalaro-Lydian, Chalaro-Ionian, and Syntono-Lydian, Syntono-Ionian; and these are properly called dpft-ovlai as being varieties of XVSLO-TI and hurrl. See my article in Cl. Rev. x pp. 378 f. The passage on the modes or (as he calls them) rpoiroi in Bacchius' Isagoge § 46 ff. seems—as far as concerns the relative pitch of the scales—to point to a solution with which neither Westphal nor von Jan agrees, but Bacchius gives us no information about the order of intervals in Plato's apfiovicu.

A. 419

I.

K a t 6 'A8ei/iaz>To? inroXaftaiv

airoXoyrjaet,

edv Tt? ere (f>rj /xrj irdvv

Tt ovv, e(f>7), m 2<(oicpaTes, TI evBalfiovas

irot,etv TOVTOVS

TOU? avBpas, Kal ravra St eavTOv<;, u>v e rfj aK/r]6eiq, oi Be fj,T)8ev diroXavovaiv dya8bv TI)? TroXe&x;, olov aXKot aypovs re

4 1 9 A—423 E Adimantiis now interposes with the objection that the Guardians will be far frotn happy. Although they are in reality masters of the city, they have nothing which they can call their own— none of the contributing factors of individual or personal gratification. In reply, it is not admitted that the Guardians will be unhappy, but even supposing that they are, our purpose was, not to make happy Guardians, but to found a happy City, in order to discover Justice within its borders. Our Guardians must not be made happy at the cost of efficiency in their peculiar duty. Wealth is hardly less unpropitious to the exercise of arts and professions than Poverty. When our city is at war with two communities, she will not lack resources; for she will make alliance with one of the two by promising to it the other's wealth. Nor will she be in danger from her ally afterwards. Other States are each of them not one but manifold, and our city, if she have but a thousand defenders, is the greatest single state in Greece or Barbary. 4 1 9 A ft. I Kal 6 'ASeCjiavTOS KTX. Adimantus' objection is the dying echo of the view already advocated by Thrasymachus, that a ruler should rule for his own profit : cf. I 343 A, 344 E nn. Socrates declines to discuss the question now, because it is irrelevant. In the further account of the communism of the ruling class, the difficulty solves itself. A higher happiness—so we are told—

comes from self-victory than from indulgence (v 465 D ff.: cf. IX 583 C re.). Compare the conversation of Socrates with Aristippus in Mem. 11 1. 17 ff. 2 (iij. On fj.ri with the infinitive after verbs of saying see I 346 E re. 3 81* lavTois: i.e. they have themselves to thank for not being e&5aifi.oves. Cf. v 465 E oi)/c olda OTOV \6yos i]/juv eirtirXTj^ev 6TL robs 0i5\aKas OVK evdaifiovas TroioTfiev, ofs e£bv irdvTa £\tiv TO, TSIV •jroXiTuit/ ovdtv ^oiev; and Solon 33 1 f. O{IK <-
(he of his own initiative refused), dta is used exactly as in 1 354 B. This view, which is Ast's, gives an excellent meaning, and Schneider, who at first proposed a subtler explanation, adopts it in his translation ("durch ihre eigene Schuld"). The various conjectures 5TJ, CU'TOIS UP (Stephanus), S17 avrobs UJ> (Buttmann), CLVTOVS 5t'
206

TTAATQNOI

[419 A

5 KSKTTjfievoi Kal ot/a'a? olKoBo/xovfievoi KaXa<; Kal fieydXa? Kal ravrais rrperrovcrav KaravKevr)v Krco/juevoi Kal 6vpovpowre<;. 420 N a t , r)v S' iyco, Kal ravrd ye iiriatTioi Kal ovBe fiiauov Trpbs TOIS crtTtot? XafiftdvovTes &<jirep oi aWoi, ma-re ovB' av aTroBr)firj(7ai fiovkavrai IBla, e^earai avroK, ovB' eTaipais BiBovai ovB' dva5 \lvraL aXXocre, ola Brj oi evBai/ioves BoKovvre<; elvat, ava\iaKov, iropevofievot evprjao/u,ev, o>? iya>p,ac, a XeKrea. epov/Mev yap, 10 on 6avfiacrrov /juev av ovBev elrj, el Kal ovrot, OUTO)? evBaifiovkararol elcriv, ov ftrjv Trpos rovro /3\eTrovre<> rr)v troXiv ouKi^ofiev, O7TW? ev n rjfilv eOvos earai Biatpepovrws evBaifiov, a t t ' OTTW; 6 rt, fiakiara (a7]Qr\jxev yap iv rfj roiavrr/ fidXicrra av evpelv oXrj 7] TTOXK. BiKaioo-vvqv Kal av ev rfj KaKicrra OIKOV/J,£VJ) dBiKiav, /cariSovres 13.

av elipetv I I : avevpuv A.

9 |xur8a)ToC is not otiose as Badham supposes. We should translate 'just like paid auxiliaries.' The emphasis on /uadojrot prepares us for Socrates' correction when he says they do not, strictly speaking, even get [>LI(T66S. 4 2 O A 2 «ri
Plato is perhaps thinking of some such phrase as Pindar's iir4oii> oi/tos (01. IX47). The ' way' is simply that each class must do its own appointed work, if the city is to be a happy and harmonious whole: cf. 423 D. 10 cl Kal OSTOI K T \ . KO( means ' as well as the rest of the city.' Aristotle misrepresents Plato when, in spite of this sentence and V 465 D ft., he says that the guardians are deprived of eiSai/wi/ia. (Pol B 5. i264 b 15 ff., with Susemihl's note). They are happy not only because they triumph over self (465 D), but—like the others—because they do the work to which Nature has called them : cf. I 352 D —354 A. 11 oirws iv TI KTX. Cf. Laws 715 B and Thuc. II 60. ^, where Pericles says £yu ydp iiyovfi.at ir6\iv irXetw ^i/iTcuxay ipdov/iivrjv
nOAITEIAC A

42OE] C Se I Kplvau av, b irdXai evhaifiova

irXdrrofiev

riva<; Tidevres, axnrep eijreye

ovv

el on

rjfias

i, /i?;8' av

ol

yap

e i^/tta? roiavrr/v

rod

GKetyopeda. TrpocreXOcov r t ?

£q>ov rd

KaXXicrra ov,

*fl davfjbdaie, ware

firj o'lov helv

/MijSe el rd

64>0a\/j,ov<; wpoaij/covTa

KOXOV Troiov/j,ev • Kal BT) Kal vvv fir) 25

ev&acfiovtav

rots

(jivXa^i,

r) (pvXaKa?.

irpoadirreiv,

eTrocrTdfieOa ' yap

^varbBa<; dfMJ>ie
7T/3O? rjSovrjv epyd^eo-dai

OVK 20

/Jberptci)'; av eBoKov/iev '

/Jiepr), dX)C adpei

E fj eKeivovs irdv fidXXov direpydaerai

KaraicXivavre';

evavrlav

rrjv 15

roiovrovs

6(j>6aXfx,oi, KaXXio-rov

Xeyovre?'

raXXa

iv avrfj

ypd<j>ovra<;

6(j)6a\/xov<; ypdtfreiv,

aTroSibovres rb o\ov

yeapyovs

Be rrjv

elev, dXXd fieXavf

diroXoyeladat

ij/u.a.9 ovrco KOXOVS

Kai rovi

oXiyovs

ov rol<s KaXXlcrrois

ivaXifKifX/xevoi

D TT/309 avrbv

avr'iKa

dvBpidvra<;

dp/j,a/ca Trpoa-riOe/xev oarpeiw

vvv fiev ovv, &>? olofieda,

OVK diroXafiovrei;

aXX' oXt}v

av

Xeya)v,

fyrovfiev.

207

KeXevew

rrjv

yf/v,

Kal

irepidevre'i

TO119 Kepafiea?

iir\ Be^id 7rpo? TO -rrvp 8iaTrt,vovrd<; re Kal evcoyov- 30 30.

iwl 5e|ia %q: ^7ri5e{ia A : iivl Se|io (sic) II.

42OC 16 o«K diroXap6vT€S—Ti a7roXa|86i'Tes is absolute, almost adverbial (cf. Gorg. 495 E) ; and oMyovs goes with TI8£VTCS. So Schneider and others rightly explain the construction. 17 avi-CKa 8£ njv 4vavr£av KT\. Here we have the first express promise of Books VIII and IX, although the promise is afterwards fulfilled in an ampler manner than is indicated here. See also 427 D. 18
der Kunst (in Iwan Muller's Handbuch) pp. 413, 414. iiAXavi does not necessarily mean jet black, but only some dark and quiet colour. In point of fact, the eyes of the early marble statues on the Acropolis " are painted with a dark pigment, almost black " (Gardner I.e. p. 30). The use—regular in Greek—of ypacptw for painting is an interesting survival of the time when decorative art was little beyond carving in relief (Sittl I.e. p. 416). The present passage is strangely ignored by Sertorius in his interesting article " Plato und die Malerei " in Arch. f. Gesch. d. Phil. IX pp. 123—148. deTotcri irpoafiXtTrwv T6wo vs. T h e question whether statues were ever painted in 42O E 28 ^uorCSas. The name the best period is an old controversy, the Quarts was given to various kinds of echoes of which have hardly yet died purple robes or mantles—among them away. Schubart (Fl. Jahr. 1874, pp. those worn by kings upon the stage, and 20 ff.) and others prefer to take avipioMTox by riders in festal processions. The authomerely as 'likenesses of men,' but the rities are cited in Miiller Gr. Biihnenalt. word was regularly, if not indeed always, p. 234 n. T. If the Scholiasts on Ar. used of statues. That the surface of Clouds 70 and Theocr. II 74 are to be archaic statues was regularly painted is trusted, we should write £tJ
2O8

TTAATQNOI

[420 E

pevovs, TOV rpo\bv TrapaOenevovs, b'aov av iiridv/i&o-i /cepafieveiv, ical TOII? aXXov<; irdvTa? Toiovreo rpoirm fxaicapiovs iroielv, Xva Br\ oXrj 7] 7roXt? evBaifiovj). aXX' r)fia<; fir) OVTO> vovOeref &$?, av o~ol Tret,da>/j,eda, ovre 6 yecopybs yewpybs earai, ovre | 6 Kepafiei)<; icepa- 421 [levs, ovre a \ \ o ? ovSei? ovBev e'X/ov (T^rjfia it; cov TTOXK yiyverai. dXXa, rwv /u,ev dXXcov eXdrrmv Xoyo$' vevpoppdoi yap (pavXoi yevofievoi teal Bia&apivT€i;Xa«e? he vofirov re ical TroXew? (ir) o n e ? dXXa SOKOWT6S 6jOa9 8r) on nraaav apBrjv TTOXIV d-rroXXvauiv ical av TOV ev ol/celv /cal ei&aifiovelv fiovot TOV icaipbv eyovaw. el /lev ovv fj/ieh fiev <}>vXaica<; &5? dXr)0a)<; irocovfiev, rjKio-Ta ' Ka/covpyovi B Tr)t TroXeco<;, 6 8' iicelvo Xeyaiv yempyov1; nva<> ical axnrep ev 10 iravtjyvpei aXX' OVK ev TroXei ecTiaTopa<; evBalfj-ovas, aXXo av n rj 7roXiv Xeyoi. atceirTeov ovv, -rrorepov irpb<; TOVTO jSXeirovTes row vXatca<; /cadiaru/jiev, oirw; o rt rrXeiaTq avTOis evBaifiovia iyyevrjaerai, r) TOVTO /xev els rrjp iroXiv b'Xrjv jSXeirovTas OeaTeov el eK

( f s ) than you, and the wine circulated from left to right of the banqueters. SeeBliimner/VzV'ato//. p. 237 n. 7 and Darbishire Relliq. Philol. p. 78. The word suggests a banquet with all the formalities, and heightens the incongruity of the situation, like the purple robes and golden crowns of the farmers. Schneider's exhaustive discussion .seems to me conclusive in favour of writing itrl Sefrd as two words. Casaubon has been followed by most of the editors (except Schneider) in taking imSi^ia as an adverb ='commode ' (Ast), 'commode et eleganter' (Stallbaum etc.), or 'dexterously,'' cleverly' (J. and C.); but it may well be doubted if the word could mean 'commode,' and ' dexterously' is inappropriate. Cf. Darbishire I.e. p. 78 n. 1. eiri Sefid goes with KaTaKXlyavres a n d irpbs TO Tup (cf. Blaydes on Ar. Ach. 751) with 5tavlfovras. The fire is that by which the potters bake their pottery; their workshop has for the nonce become a hall of banqueting. 4 2 1 A 2 «£ u»v: i.e. roiyrojy TUJV qi)/uira» {% av. Cf. II 373 E 11. 6 Kal ai): rursustjus (Ficinus), i.e. sicuti et contra, as Ast observes. 7 si |i,«v ovv—X^yoi. This difficult passage has suffered severely at the hands of critics, but the text is probably nearly,

if not quite, sound. If we take the words as they stand in A, they mean, broadly speaking, that if we are making true guardians, and he (6 i«.tivo \tyue means the n s in 419 A) is making something different, he cannot, like ourselves, be speaking of a irdXis, but of something else. This is logical and gives an excellent sense: cf. 422 E eiSa.liJ.uiv el— OTL oi'et d^tov elvai &Wtjv rivb. Trpotrenreiv Trb\iv ij rty Toiairyiv otai> ii/xeis rare
4 2I

nOAITEIAC A

E]

iyyuyverai,

roi><; B' ijnKovpovs

C dvay/cao-reov

rovrow;

irouelv Kal rreiareov,

TOV kavTaiv epyov eo-ovrai, ical row

209 ical row

oVm? 6 n

oirwi

II.

e/eatrTOf? roi<; edpeaiv

By/iiovpyol

aXXow; arvavTa^ waavrws,

OVTCO t;vfnrdo~r)<; T»JS 7roX,eo)9 av^avofiivrj^ eareov

v\aica<; eicelvo '

apiaroi

ical KaXcbs OLKi£ofievr]<;

r) vcris diroBLBaxn, rov

' A X \ ' , 97 8' 09, Ka\<£<; fioi SoKeis Xeyeiv.

lift)?

edeXrjaeiv ical dfie\i)S

By;

Ta r

rroia Brj ravra;

flSe.

ewifj,e\eio'0ai

/idXia-ra;

yevr\o-eTai /AaWov

re epya

rovro,

I I o \ v ye.

erj, 7ro\v.

irevla<; f/ ri

Trovrjporepa ' epydaerai

aXXovt;, ovs av BiBdaKr/, ^eipov<; Brjfuovpyovs II:

14 €K«tvo KT\. : i.e. to pursue the other policy, which we enjoin. eKetvo does more than merely anticipate oiras—

Boicel crot

en

OvBafJbS)^, 6
avro<; avrov; Kal

ye fir) eyu>v Trapeyeo-Qai virb

E Tf)v rey_vr)v rd

IIXOCTO?, fjv b" iyco, ical

TfK.ovrrjcra<; ^vrpevs

TTJS rej(yrj<;;

KaKioav •)(VTpev<; yiyverai; opyavd

Tt,

av B7)//,iovpyov<> a/correi, el rdBe ' BiafydeLpei, coo-re ical

icaicov<; yiyveaOai. irevla.

fiera-

*Ap' ovv, r\v 8" 20

iyto, ical TO TOVTOV d8e\bv B6%a> crot fierpicos Xeyeov; D Toil? aWovs

15

Kal

aWo

OVKOVV Kal

firjv ical

rcov et?

ical TOW ti£t<> rj

BiBd^erai.

Fid)? 8' 30

§ia
cf. v i a 554 A. Cobet cancels the word ; Herwerden and Hartman prefer iropltetrdai, for which there is no MS authority. Tropifcadai would imply that the xVTP€^ buys his opyava ready-made from others, 4 2 1 c 18 iariov. The infinitive, ea al which would naturally follow iariov, whereas Trap4x '^ expresses no opinion is ' drawn into construction' with OTTWS on this point. —diroSiduicri. I once thought of inriov 4 2 1 E 30 SiSdgprcu. Thompson, (i.q. dei ^xeiv, cf. v 468 A), taking the Cobet, and others peremptorily call for genitive as in TTUJS ^x€ls T°v ^TaKa^dveiv 5i5d|ei. See however Riddell Digest of eidcufj.oi>ias; But the MS reading is satis- Idioms § 87. Riddell conclusively shews factory enough. (1) that in Men. 93 D {didd^aro as well as 4 2 1 D 11 wore—ytyvta'Ba.i: * so that ^TraiSetjcraro is said of a parent teaching his own son (a passage misunderstood—I they also become bad.' These words, though expunged by Hartman, are wel- think—by Jebb on Soph. Ant. 356 : cf. come, if not necessary, in view of Kaxtdiv Men. 93 c), (2) that idida^e is used of a XVTpeds yiyverai. and xe^Pou? ^ afoot in parent getting his sons taught by others in Men. 94 B and 94 D (bis). Another D and E. xal indicates that KIIKOVS •ylyveadai is more than 5ta8eipei; and example of the second usage is Prot. 324 D. The fact is that " the Active so it is represented in the sequel. The Voice is quite as susceptible as the Middle reading of A (see cr. n.) perhaps points of the meaning ' to get a thing done by to a variant Biatpdepei. another'; neither Voice, however, by 24 irXo\mjo-as—T€\vt|S. Ar. Plut. any proper inherent force, but in virtue 510—534 (cited by Ast) furnishes an exsolely of the common principle, that qui cellent commentary on this text. See facitper aliumfacitper se," Riddell. Jebb also on i n 416 E. (I.e.) observes that "once or twice eSc28 Trapix«r8
210

TTAATQNOS

[421 E

ov; " I V d/A(f)OTepa>v Sr/, Trevlas r e KCU 7T\CWTOV, 'xeipa /iev TO, Te^i/cSv epya, j(sipov<; Se avToi. <£>aiveTcu. "Erepa STJ, tu? eoi/ce, rot? lv 7} Irakis o'la T k'aTai TToXefielv, eireiBdv 5 /AT) KeKT7)/j,eur) y, aWco? re icav irpo<; fieyaXrjv Te Kal ifKovaiav dvayKacrdr} iro\efielv. krfkov, rjv 8' iyd), on Trp6<> (lev /xiav %aXeTrcoTepov, 7rpo? Se Svo TOiavrw; I paov. II(S? elires; tf 8' o?. B TlpcloTov /x,ev irov, elirov, edv Sir) ^idyeaQai, apa ov ifKovcriois dvSpdai, fLayovvTai avrol oVre? iroXefjuov ddXijral; N a t TOVTO ye, 10 e<j>rj. T t ovv, r)v 8' eya>, a> 'ASelfiavre; et? iTVKTr)<; cj? olov re KaWiara eirl TOVTO 7rapeo~/cevao-[ievo<; Svolv fir) TTVK.T(UV, irkovo~Loiv he Kal TTibvoiv, OVK av SoKel aoi paSicos fid^eaffai,; OVK av tcra)?, etyr), a/xa ye. OvS' el etjeirj, rjv S' eyao, inrocpevyovTi, TOV irpoTepov del Trpoac^epofievov ' dvaaTpecj>ovra Kpoveiv, ical TOVTO TTOCOI TroXXa- C 15 Kt? iv rfkia> Te Kal irviyet,; apa ye ov Kal ifXetovi j^eipmo'an' av TOLOVTOVS 6 TOIOOTOS ; 'A/xeXei,, ecpr], ovSev av yevoiro ' A W ' OVK olei TTVKTIKTJ^ TrXeov fieTeyeuv TOV? ifXovaiov; eT r e Kal ejjL.'rreipia fj TrdXefiiKrj^; "£^0)7', ecpr). 'PaStco? apa r/fuv

the teacher's interest superadded": it may be doubted if " once or twice " is strong enough, but at all events this is the usage here, and in v 467 E. The active SISAUK-Q is appropriately used of teaching others (&\\ovs KTX.) ; in StddZercu the personal interest reappears, for it is the sons who are the prominent pupils (whence T\ &\\OVS and not Kal aWovs). Richter's view (Fl. yahrb. 1867 p. 147) that 5I5I£|CTOI denotes the result of the action rather than the action itself is partly true, but it is not the middle which gives it this force. In Ar. Clouds 783, as Socrates is not Strepsiades' father, we may accept Elmsley's emendation Si5d%cun' &v for Si5a!-a.lfM]v without prejudice to the present case. 32 avToC: viz. oi Tex"
gives ^ satisfactory sense. Wealth and Poverty are not to be allowed TrapaSSvcu ds rty w6\iv, because—we have here the statement of a general law—they are the authors of luxury etc. 4/J.TOIOVVTOS (in S and other MSS) is an obvious 'emendation,' though adopted by Stallbaum and others : cf. 444 D. KaKotpyCav. If the form is right, Plato must intend to draw attention to the etymology of the word. Kaicovpyiav appears in two or three inferior MSS, and (as e seems to be written over an erasure) was perhaps the original reading in Paris A. 4 2 2 c 14 iroXXdius: not'perhaps' (one of J. and C. 's alternative suggestions) but 'frequently,' 'repeatedly.' iroXXitas does not mean ' perhaps,' except after el, edv, tva, fj.ii and the like: see Ast's lex. Plat. Ill p. 144 and Heindorf on Phaed. 60 E.

422 E]

TTOAITEIAC A

01 aOXrjral ix fiaypvvrat. D Tt S'; etirioatv,

211

r&v el/eorwv 8t7r\ao"tot? re Kai TpuirXaaioK

avrcov

Svy^wpi^cro/iai trot, k'cprj' Soiceis yap fiot 6pda><; Xeyeiv. ' 20

av Trpeafieiav on

Trifi.yfravre<: et
r/fj.el'; fjuev ovSev

TTOXLV rdXrjdrj

^pvcrlco ovB' dpyvpla)

^pco/xeda, 01/S'

r/filv 8efj.11, vfilv Se- v erepcov

olei rivd?

arepeoK

re Kai lo~%voi<; fidXXov

teat awaXols; E OpoiaOfj ra irXovrovarj. nvd

aKOVo-avras ravra

Ov fioi Boicei.

d\\'

rcov dXXcov ^prffjuara, JLvSaifiav

Kval

iroXefielv

KVVWV irpofidrois

-rrlocn re 25

eav el? fxiav, e<j>T}, TTOXIV crvvaopa fj,rj ' iclvhvvov (pepy rfj firj

el, rjv B' iya>, on

Trpoaenreiv TTOXIV rj rrjv roiavrrjv

AXXa n

aiprjaeaOai

rj fiera

olei d^iov

elvat

aXXrjv

o'iav rjfieis Kareaicevd^ofJLev.

fX7)v; erj. Metfovco?, rjv S' eyd>, %prj irpo&ayopeveiv eKacrTij yap 31.

avrwv

ra<; 30

iroXeis elal TrdfnroXXai, o U ' ov 7rdX(?, A 2 II:

4 2 2 D 21 TI 8t; KTX. av p^ KT\. has for its apodosis olei TIKAS KT\. I have placed a mark of interrogation after ri 84. The alternatives are to place it after TWV Mpuv, or else to suppose with Ast that the construction is suddenly changed at oi'ei. Neither solution is so simple as to write rt 5'; Cf. 425 c, 426 A, and (for the elision before a pause) 428 C. 24 Kvarl. In the game of xoXeis, the counters were called 'Dogs' (Pollux IX 98). The comparison of our auxiliaries to dogs prepares the way for the allusion in 422 E: where see note. This has been pointed out by Ridgeway {Journal of Hell. Studies xvi p. 288), who gives illustrations of three ' dogs' of this description found in Egypt and now in the British Museum. 4 2 2 E 28 evSaCfjiuv et KTX. : 'you are fortunate to be able to think e t c ' : cf. V 450 C. eiSai/iav is less common in this ironical sense than fj.aKa.pLos. 31 IKOOTT) •yap KTX. : 'for each of them is, as the saying goes, no city, but a-many cities.' The phrase rt> TWV iraiibvTwv in Plato seems always to mean ' as they say in the proverb' or ' proverbial saying': see ix 573 c, Laws 780 c, and cf. ib. 723 D. Now it is probable from the position of TO TWV iraifovToiv that aW 06 iroXis forms part of the proverb : so that the whole saying may have run iroXeis fi4v (i
A1.

werden, viore suo, cancels dXX' oil TTOXLS,

but we have' of course no right to take this step.) The form 7ra^7r6Xeis for Tra/J.iroXkau may be allowed in a pun on iroXeis, especially as the Epic plural of TToXtj; is sometimes found with feminine nouns. It should be remarked also that the first hand in Paris A wrote waix-woXaL (see cr. ».), though this may be merely accidental. What the ordinary application of the proverb was, we cannot say : presumably it was generally employed, as here by Plato, in speaking of a city divided against itself. The origin of the saying is to be sought in the variety of irerTeia known as TroXets iralfav, an expression which, according to the Scholiast on this passage of Plato, as well as Suidas s.v. TTOXIS, and Hesychius s.v. 7r6Xeis iraifciv, had itself also a proverbial signification. In this game the abacus was divided into 60 spaces, each of which was called TTOXLS in ancient times (Photius s.v. iroXus iralfctv ed. Porson. Poison's alteration of | ' i.e. 60 into f is a gratuitous change, as Schneider hints. See also Eustathius on Oil. I p. 29. 13ff.,ed. Lips., quoted by Schneider). The name TTOXIS was moreover sometimes applied to the game itself (Cratinus Apa7reri5es /7*. 3 ed. Meineke Kai Kvva Kai TTO\IV TJV irai£ovtTiv), as well as to the TT\IV61OV or

abacus on which it was played (Pollux IX 98). There is also, I think, some reason 14—2

nAATQNOI

212 TO

roiv

fj fiev woWaC,

-KaiCpvTwv.

Bvo fiev,

Kav ortovv

irevrjTtov, 17 Be irXovcriaiv ah

eav fiev G>? fua

8' \ ev

7rpoa(f)epr}, iravTos

eKaripa

TT&VV 423

av d/idproK;, eav

TOIS erepoi<; ^prf/iard

r) Kai avroii<;, ^Vfifid^oi<; fiev del iroXXols

5 /Alois 8' OXLJOK. erd^drj,

17, TroK.efj.ia

TOVTOIV

Be ws iroXXals, BiSovs ra TWV irepaiv Bwdfiei?

[422 E

Te

Ka

l

xprjaei,, iroXe-

Kai « B ? av r/ TroXt? aoi olicfj aaxfrpovax; oi? apri

fieyuarT) ecrrat, ov TW evBoKifielv

Xeya>, dXX

« ? aXrjdcos

fieyicrrrj, Kai idv fiovov fj %i\iayv T5)V irpoiroXefiovvTav.

oiiroi jap

l

fieydXTjv /3dpois

TTOXIV filav evprfaeK,

10 TijXiKavTrjs. 32.

ov paBims

ovre

ev ' "EXXijcriv

BoKoiHras Be 7roXXa?

rj aXXco<; o'iei;

7roXXa7rXa
rfjs

Ov fid TOV At", er).

TroXe/iia I I : irdkiijua. A.

5.

Kai

ovre ev fjap- B

2.

iroWai A 2 II : jroXai A 1 .

las v: lis AIIS: oiira q.

for believing that each of the players' sides was called collectively his TTOXIS. In Susemihl and Hicks Politics of Aristotle p. 148/2. ,Dr Jackson remarks that the words ird/iiroWai 7rdXeis, dXX' 01) 7r6Xis make it likely "that a compact body of pieces was called TTOXIS." If we may go further, and suppose that the whole of a player's side was called his 7ro\is, the words of Plato 860 /j,iv—iro\efila aX\ri\ais, 17 /niv irevrjTinv, T) §k ir\ov<xluiv ' TO^TUJV 5' iv €Kar4pg. wavv

32

8«o—Kav OTIOBV fl: ' two, in any

case,' lit. ' if there be even anything at all,' i.e. 'whatever there be.' So also Schneider. The subject to bnovv rj is impersonal, and not the city, as Jowett seems to suppose. iroX«|x£a. On this—comparatively rare —termination of the dual feminine in Plato see Roeper de dual, usu PI. pp. 3 ff. Cf. ix 587 B n. 4 2 3 A 6 €VSOKI|I.€LV.

Stallbaum and

TroWat receive additional point by beothers read So/ceic with one inferior coming an exact counterpart of the game. MS. But eidoicifiew is at least equally A defeated player, gazing ruefully at his good : 'great, I do not say in fame, but depopulated squares, each of which, as great in the true sense of the word well as the whole of his side, is a 'city,' "great."' aaippoaivri is a city's truest might therefore well exclaim, 'Cities upon greatness, not aggression, and " the apcities, but no city!' for there can be no plauding thunder at its heels, Which men city without men (ipr/fios dvdpwv ixri %VVOL-call Fame." KotivTwv &rw Soph. O. T. 57). I have 7 ^iXCwv. Aristotle takes this serithought of other possibilities, but this ously as fixing the number of Plato's hypothesis as to the origin of the proverb iirlKovpoi (Pol. B 6. 1265s 9), but it is suits the words of Plato better than any only the minimum: see 423 B n. We other which I can devise. For a different of constitutions of a thousand very view see Hoffmann in Fl. Jahrb. 1863 hear frequently throughout Greek political pp. 240 ff. Cf. also Meineke Fr. Com. history, especially in the Greek colonies Gr. II pp. 44 f. It should be mentionof Italy ; and Plato may have had some ed that Stewart (Cl. Rev. v n p. 359) of these precedents in his mind, both thinks there need be no allusion to the here and in Pol. 292 E iv xiXia^Spif) TrdXei. game of TroXeis in this passage, but only See Whibley Gk. Oligarchies pp. 134 ff. a jest about making one into many (cf. By Aristotle's time the ruling Spartans, it Men. 77 A iradffcu TroXXa TTOLWV £K TOV is interesting to notice, numbered under eras, oirep <paai TOI)S awTpifiovras TI era1000 (Pol. B 9. I27oa 29—31). See Grote crroTe ol fftcwirrovTes), while Schneider finds only a "lusus in verbis atque in con- Plato i n p. 206 n. 4 2 3 E 9 Kai TroXXairXaoHas is the sociatione singularis et pluralis." Neither predicate to ScwcoiVas, and Kai means of these suggestions meets the situation. 'even.' So J. and C. rightly.

TTOAITEIAC A

423 III.

OVKOVV, r/v 8 iya>, ovrof ap^ovcriv, ovarj

Ti?,

av eir) Kal /caXXto-TO? opo? rot?

ocrrjv Bel TO fieyeOos TTJV TTOXIV iroieicrdai

b'crrjv ^topav

tyt), opos;

213

Olfiai

dtyopicrafievow;

TTJV aXXrjv yaipeiv

fj,ii>, T)V 8" iyco, rovBe- (iexpi

elvao pla, fjiej^pi TOVTOV av^eiv, irepa Be fir]. C 7', e<j>7). OVKOVV

Kal TOVTO

av

irpoo-Ta^of^ev, v\a.TTeiv iravrl ecnai, firjre fieyaki]

dXXo

idv. ideXrj

K.al KaXws ' 15

-rrpocrTciyfia TOJ? <j>vXa!;i

rpoirq), 07rw? /MIJTE a-fuxpa rj 7roA.t?

Sotcovcra, aXXd TK licavr) ical fiia.

7', e<j>7], (era)? avroi<; irpoaTd^ofiev.

K.al

tyavkov

K a t TOVTOV ye, r)V 8' iydo, eVt

<j>av\oTepov ToBe, ov Kal iv T&> irpoadev &)? Beot, idv

ov av

Kal

eTrefJ,vrj
re T&v <j>v\d/ccov r t ? <^a£)A.o? eKyovos yevrjTai, els TOV<;

D aWov<; avTov diroTrefnrecrOai, idv T I e/c TSIV aWcov TOI)? (j>v\aicas.

TOVTO 8' ifiovXero

cnrov8aio<;, et?

BrjXovv, OTL Kal TOW

aXXovt

iroXiTas, 7T/3O? o T^9 7re
ets yiyvrjTai,

dXXa

jx.r) iroXXai.

Kal OVTCO Srj ^iifxiraaa "Ea-rt yap, 22.

rj TTOXIS yla <j)v7)Tai,

e
a/xiKpoTepov.

avTov I I : avruv A.

4 2 3 B—424 c Our city must not be man's Politics of Aristotle I pp. 313— increased beyond the limits essential to its 315unity. It will be the duty of the Guardians 4 2 3 c 18 peyaX/n SOKOVOTO: 'seeming• to see to this, as well as to assign the great': see 422 E. children to their proper classes in the State. [9 Vcrws points the irony, which is These and similar duties will be easy, if continued in (pauXdrepov. our educational curriculum is stedfastly 20 irpoo-Bev. Ill 415 B, cnn. upheld; and it will readily appear that 4 2 3 D 24 ^KOUTTOV: with 'iva, not of the principle of community should also course with (pyov, as Hartman seems to be applied to matrimony and procreasuppose. With what follows cf. Laws tion. Our citizens will thus improve as 847 B dvayKai^ovriov %va i^bvov d\Xct fify one generation succeeds another. We must TroXXois etvtu and infra 443 E. forbid all innovations in music and 26 |jia—dXXd (iT) iroXXaC. Aristotle's gymnastic because they are productive of criticism (Pol. B 2. 1261* 17—b 15) is political change. interesting, but captious. Plato would entirely agree with him that TA laov TO 4 2 3 B 14 (i«XPl—irep
2I4

TTAATQNOZ

[423 D

OVTOI, r/v K eya>, do dyade 'ASeLiiavre, r]. Tr/v iraiBebav, rjv 8" eyco, Kal Tpos SiOTfrovTai Kal aXXa ye, oaa vvv rj/J-eK vapaXelirofiev, TTJV re T03V yvvaiicSiv Krrjatv Kal ydficov Kal iraiSoirodas, OTI | Set Tavra 424 Kara, TTJV irapocfiiav iravra 6 TI /j,aXiaTa KOIVCL TO, v iroiucrdai. Opdorara yap, er], y'vyvoiT av. Kat firfv, ehrov, 7ro\t,Tela, edvrrep /qari ev, ep^erai wairep KVKKOS av^avofievrj. rpocprj yap

4 2 3 £ 30 feV|«7a. ft» balances iroXXd: we need but one regulation,' the proverbial one great thing, or rather not great, but adequate.' J. and C. err in translating iKavbv "to a sufficient extent"; and Stallbaum in making \eybii£vov " quod dicebamus." h> niya is illustrated by J. and C. from Pol. 297 A. 32 ev iraiScud|icvoi. Does this refer to the scheme of education already given, or is it a promise of the philosopher's training in Books VI and VII? Krohn takes the former view (PL St. p. 127), and (if we have regard only to the preceding discussion) it must be allowed that this is the natural interpretation of Plato's words. At the same time, it is not easy to see how the musical education of 11 and i n would enable the guardians to grasp such a conception as the community of wives and children. And in the later books Plato expressly declares that the training necessary for the Rulers was inadequately discussed before: see vi 497 c ff., 502 D. For these reasons we must, I think, suppose that Plato when he wrote these words was thinking of the education still to be provided. Cf. also HI 414 A. 33 Tijv T€ TWV •yvvaiKwv KT\. is the first mention of communism in wives and children. According to an ingenious chorizontic theory, it was this sentence which inspired the Ecclesiazusae of Aristophanes, to whose caricature Plato replies in Book V (Stein de Ar. Eccles. arg. etc. and Brandt Zur Entwick. d. PI. Lehre v. d. Seelentheilen, p. 6). See on the whole subject App. I to Book v. In ydfiwv and TrmSoirouas there is a kind of zeugma: for XTTJaw suits only

y y . Plato marks the difference by placing re after rqv and not after TWK. yd/j.ovs (conjectured by Richards) would depend on di6\f/0PTai; but Siixj/ovrai 7afiovs Kal ira.i8oir.odas is surely an impos-

sible expression. 4 2 4 A 2 KOivd Ta (j>iX.cov. "Locus brevitatem loquendi paullo insolentiorem habet, quam sic explico : Set iravra raOra 0 TC fi6.\tffra iroieia&ai KOivd, coVre/card TT]V irapoLfiLav KOIVCL TO. L\wv eivai" (Schnei-

der). Hartman's proposal to omit TO. l\uv is appropriate and right. 3 opBoraTd KTX. Adimantus accepts the principle, both here and in V 449 C. The doubts which he expresses later concern not the principle, but the rpSiros Tijs Koivuvlas (ib.). It is obvious that the principle Koma ra 4>l\wi> might be applied to marriage etc. in a sentimental kind of way, without involving such a kind of community as is afterwards described. As Rettig points out (Proleg. p. 95 «. )> Adimantus takes 0 n /idXiora as "in quantum fieri posset maxime." 4 ?px«T
424 C]

nOAITEIAC A

icai TraihevfTis

^pijaTrj

215

crrp^ofiivr) vaeK dyadds

i/j.Troiei, Kal
v<7€i<; xp'rjcrTal Toiavrr]? TratSeia? dvTiXafiftavofievai B TU>V irpoTepwv

(pvovrai et? Te TaXXa Kal el<s TO yevvdv,

ev Tot? aXAoi? £&)ot?.

Et«09 7', e(f>rj. '&,<; rolvvv

eTt /3e\Tiou? ' cocnrep Kal

Sid /3pa%e(ov

etirelv, TOVTOV avOe/creov TOZ? eVt/ieX^Tat? TJ)? 7roXea>?, O7r«? ai> avTOVS fit] Xdd-rj SicMpdapev, dXXa irapa

travra

a\)T0 v\dTTCoai, 10

TO fJbi] vecoTepi^eiv irepl
dW

a)? olov Te jxdXicrTa (f>vXdrTeiv, <^>o^ovfievov; oTav

Xeyy, a>? rr)v

doiSrjv fiaXXov

iirb^poveova

avOpconroi,

C > fir) TroXXaKis TOV TroirjTrjv Tt? o'irjTai Xeyeiv OVK acr/iaTa vea, dXXd Tpoirov

&)S^? veov,

Kal

TOVTO iiraivfi.

TOIOVTOV OVT€ viToXafiftdvetv Xeuv eiXafirjTeov

Set

8' OVT' eiraivelv

TO

elSos
<w? ev oXw KivhvvevovTa1

ovBafiov

yap

/O)KXOS a specific kind of circle: but (1) Afj.es TT6K' ijnes dXKtfioL veaviai, (2) nothing in the context warrants this. It Afies Si y' dfite' el di Aijs, ireipav \dfie, is also very doubtful if ai^avo^iv-q can = (3)'A,u£s 5^ 7 ' €itriv) city is just like the drawing tion. This is clear from SiaeaTept£eii> is in loose apposition to airb. narrows to the inevitable end. Here it 13 TT^V—d|icf>i.ir6\r|Tcu. Od. I 351 f. is only the growth which is dwelt upon; rrp> yap doiSiji' fiaWov 4 ir 1 K X e £ 0 v a' avdpabut tiWep KIJKXOS seems to warn us of iroi KT\. Plato's variant probably points impending decay and foreshadow Books to a different recension; for iiripoi>evVIII—IX. For more on this point see ovaiv (sic)' e'7ra,KoiiovinHesychiusseems my Number of Plato pp. 58—62. ai)fato refer to the same passage (Schneider). vofiAvi) is 'growing' in the widest sense For the sentiment cf. Pind. Ol. 9. 48 i.e. reaching its full maturity of size and aXvet 5e 7raAcudj> f/.ev olvov, dvdea 5' iifivwv strength and beauty; but in what follows veii yap KTX. Plato seems therefore 17 Tpdirov <£8ijs ve'ov. Pind. 01. 3. 4 to hold that acquired characters can be Mo7(7a 5 ' oi!>TOi [not irapecrT&KOi veo
riAATQNOI

2l6

[424 c

20 fJ-ovV fie^LCTTwv, co? ^ c r / re Adfiwv 0eV

ica\ eyw ireidofiai.

Kal

if/,e TOIVVV,

e<pr) 0

'ABeifiavTOs,

irefireiafieva)v.

I V . ' To &}} v\aKTijpiov, r)v &' eyd>, &>? eoticev, ivravdd

TTOV D

TOL<; v\a^iv, iv jjLOvcriicfj. ' H
musical education. Musical innovations even if sanctioned only in flay soon make themselves felt in every quarter of the State. The spirit of law and virtue must position—vo/AtKos, SiOvpafifiiKis, rpayucds. be infused into children even through their They were called rpivoi (according to Aristid. Quint, p. 30 Meib.) because they pastimes. For this reason, we should not neglect details of dress and manners, expressed different psychical characters (Sid. rb (rvve/upaiveiv TTUS T6 fj6os Kara. although they call for no special enactTCL fie\ri TT)S Stavolas), because, in short, ments, but will readily conform to the spirit of our rules about education. Many they were luii^/iara rplnrav. Plato's other individual points may safely be left jiovtnKris Tpbiroi need not however be to our guardians, if only God vouchsafes confined to Aristides' three varieties. On to them the preservation of our laws; the connexion between musical and political changes see Laws 700 A—701 D. otherwise it is in vain for them to pass law tipon law, acting like those who hope The connexion was recognised universally to cure their diseases by continually changthroughout Greece, and particularly at Sparta, where—as Pausanias (in 12. 10) ing their medicines. As nothing but a complete change in their habits will benetells us—Timotheus had his lyre confiscated for adding to it four new strings: fit such men, so only a revolution will cure a state which is similarly situated. cf. also Cic. de Leg. 11 39. Wherever in the Such cities honour and tnake proud the ancient Greek iroXis the conception of the men who minister to their desiresy but individual is hardly separated from that the ti~ue statesman does not care to cut the of the citizen, moral and political changes are believed to go hand in hand; and the Hydra. In a bad city, petty legislation is useless; in a good, superfluous. effect of music on morality is explained in III 400 D—401 A: cf. Laws 673 A rh /lev 4 2 4 D ff. This section has a certain historical interest from its scarcely-veiled TOLVVV T7JS (ptolfijS ^XPL TV$ *PVXVS TTpfc impeachment of Athenian politics and apeTrjs ira<.deLav OVK olS' tivTiva rpowov manners: see on 425 A, 425 c, 426 C. tivoiiAaanev fiovcmr/v. Bosanquet raises the question whether musical innovations 2 3 <|>v\aKTTJpi.ov—|j.ovi)o-C—Aa|xu)V. Ill 400 B n. to the musical sense of V6/J.OS. Cf. infra 424 E and Shorey in Chicago Studies in 21 ToCvw='also': see 13390?;. Cl. Phil. 1 p. 222 n. 4. The position of 4 2 4 D—427 A Our Guardians must above all things guard against changes in aihr) increases its emphasis. 20 (IOVCTIKTJS Tpoiroi. In later musical theory Tpbirai was technically used to denote the three varieties of musical com-

425 A]

nOAITEIAC A

paBi(o<; avTT) XavOdvei

irapaBvofievq.

N a t , e(f>7]v, &>? ev TraiBias 76 25

fiepeu KOX &>? icaicbv ovBev epya^ofievr}. aXXo ye 7) Kara

afiiKpbv

OvBe yap

elo-oiKia-afjbivrj r/pe/ia

r\6i) re Kal TO, iirLrr)Bev(J,ara • e* Be ravrwv ^vfL^oKaia

fieL&v

eicftaLvei-

E eVt ' TOV? vofiovs

irdvra

ei; \ avrwv

IIw? S' OV^L ; e(f>r). "Orav

iral^eiv

evvofiiav

ewofxarepov

tjv/j,{3o\a!,(ov

evdvs

elirov,

BoKovvra

dirdiXXvaav

Elev,

30

t)v

b e£ ap%^9

TraiBiat; /AeOeK-

avBpas; av^dvecrOat

elvai irdvra.

d&vvarov 35

Srj dpa /eaXtu? dp^dfievoi

Bta. rrj
irporepov rrjs 7roA.ea>? eKetro. dpa,

epxerai

tu 2t»K/3aTe<j, daeXyeia,

iraXtv

rj VetVo/? eh -irdvra ^vverrrerai re Kal avl^ei, iiravopffovaa

irporepov

rd

aWrjXov;

yiyvo/j.evr)s avTrjs Kal iralBayv TOIOVTCOV evvo-

425 /ion? T6 zeal airovBalovs ov;

7rpo?

eh rd irpos

AoKel fioi, e(f>r). Ov/covv,

Tot? r)fieTepoi<; iraiaiv

reov, to? Trapavofiov

epyd^erai, e
viroppel

ISia nal Brjfioa-oa dvarpiyjrrj.

8' 67<w- OVTCO TOUT' e'^et; iXeyofiev,

e/c Be Brj rav

Kal TroXtTeta? avv iroWfi,

eto? av reXevrtbcra

217

'AXrjdrj /xevroo, etyr).

iralBes rovvavrlov ei n

v6fj,i/x,a e%evpi
T a roidBe-

Kal

K a t TO afiiKpa 5 a 01

o-fya? re rS)v

25 ev iraiSids yt |i€pei. Plato is to an earlier part of the dialogue is animadverting on the common view that intended: at all events II 377 B is not music should be cultivated irpbs Trcu5idi> in point. According to Plato iraidid rather than irpbs iraiSciav. Aristotle alshould—(to borrow a saying of Aristotle's) lows a threefold use of music—for pastime —Tcudeieiv Trpds TT)V irokiruav—educate (iraiSid), education, and the rational emchildren in the spirit of their commonployment of leisure: Pol. 0 5. I339a 16 wealth: Laws 798 B ff. Conversely, b and 1 4 ff. Aristotle reminds us, education is itself 27 viroppei I^T\. : as a gentle river the older boys' rattle (Pol. 9 6. i34Ob 30). may become a destructive torrent before It should be noted that TraiSias (cf. Traifeii/ its course is ended. The sentence eloin 425 A) refers like waiSias in D above to quently describes the decay of Athenian music; if music is to be a pastime, it music, character, and politics from the must be one which is ivvoii.os. In iwopwsimplicity of earlier times, as appears repov and Trapavo/wv there may also be from Laws 700 A—701 D. See also on a play on the musical sense of v6fios : cf. oi Trporepov 425 A. For TroXireias Hart- 424 D n. man would read the singular; but the 34 TOIOVTWV : viz. •wa.pa.vbuwv. plural is more forcible. Laws and con4 2 5 A 4 'xeivCRS: those whom Adistitutions are overthrown by the devouring mantus in effect described in 424 D. See flood. a\iv in Plato (as in good Attic also next note. generally) is rare; one of its recognised 6 oi 7rpoT€pov: ' their predecessors ' uses is in modal phrases of this kind, especially where (as here and in VI 492 B, (Jowett), i.e. the predecessors of our citizens. The expression betrays the fact v n i 564 C, X 619 B) the style seeks elevathat Plato is now censuring the decay of tion : cf. Lina De praep. usu. Plat. pp. 32 —34 and Mommsen Beiirdge z. d. Lehre Athenian manners, as of Athenian music and character in 424 D. In €%evpi
nAATQNOZ

218 ' irapd

Trpeo-fivrepois,

[425 A

a ? irpeireb, Kal K.
virava
ovre

ypdfifiacriv

yap

irov

15 ra, eirofieva

"ILyaiye,

yiyverai

vo^ioOeTrjdevTa.

to 'ABeifiavre, Tt yj\v;

rj OVK o'iei;

No/j,o0eTeiv

OVT av

IIw? yap;

fieiveiev

TaWa ol/xai

\oyu> re Kal

KivBvvevei, yovv, r/v b" eyd>,

£K Tr}<; Trai8et,a<} OTTOI av ri
rj OVK del

TO opoiov

bv bfxoiov

I Kal C

irapaKaXel;

K a i reXeuTcov Brj, ol/Mai, (fiaifiev av ei<s ev TI TeXeov Kal

veaviKov a.Tro/3aipetv avTO r\ dyaObv rj Kal TOvvavTiov. ?? 8" 09.

Kal

8' aura,

Tt yap OVK;

'E»ya) /xev TOLVVV, eXirov, b*ia TavTa OVK av eVt TO Toiaina vofioOerelv.

Et/cdra)? y , er].

T t Be; to 7rpb<> 6ewv,

\f>7]<j>i(T/j.a.V vewripiw (963), the virava 983)auch das folgende entspricht" (Schneider). 8 KaraKXCo-cis means literally 'setThe sense is satisfactory, nor is the aptings down,' i.e. causing or permitting parent correlation of oiroi and roiavra others to sit down, as when the Spartans, a sufficient reason for impugning the text, for example, in the well-known story, as (in common with Dobree and others) made way for the aged stranger at the I formerly did. Strg (so Ast with q) Panathenaea (Plut. Afophth. Lac. 52. 235 D). Cf. KaTaKkivavTes in 420 E and would convey the idea of direction more precisely than OTTOI, but as the route is II 363 C. The word—which has been determined by the goal, we may he curiously misunderstood—is coupled with vTravaaTaois also in Arist. Eth. Nic. IX 2. satisfied. Of the various emendations— 1165s 28. See also Xen. Mem. 11 3. 16. OTTOI" (Heller), OTTOIOS (Stallbaum, who After irptiru supply
425

TTOAITEIAC A

E]

erjv, TaBe ra

dyopala

^vfifioXabtov

D a TT/OO? dXXr]Xov<; i;v[ifidXXov(nv,

219

re irepi « « T ' aryopav eKaaroi 20

el Be I flovXei, Kal

yeiporexviicwv

irepl !;v[i/3oA.aL(i)v Kal XoiBopioSv Kal alKeias Kal Bi/cdov Xrj^ews /cat BtKaaTcSv KaraaTao-eaK;, Kal el TTOV reXwv Ttve<; rj 7rpa£ei? i) OecreK dvayKalol

elcrov rj /car'

dyopavofioKa

dyopas

ciTTa rj darvvofibKa, i) eWifieviicd

TOVTCOV ToX/Aijaofiev TO vofioffeTelv; KUXOK

/cdyadols

E Oerrjaaadai, 0eo? avTois

r) Xi/J,eva<;, rj Kal

I pq&la)<; TTOV eiiprjaovaiv.

yap

irapaTtav

rj baa dXXa Totavra, 25

'AX.X,' OVK a^iov,

eV(.TaTT«v • Ta iroWa

TO

eV> avopaai

avTwv, oaa Bel vofi.o-

N a t , a> i\e, eiirov, eav ye

BiBqi aa)TT]piav TWV vo/jicov wv e/MTrpoadev Birj\6ofi,ev.

E t Be firj ye, r) 8' 6'?, iroWa

ToiavTa TiOe/u-evot, del Kal eiravopQov- 3°

fievoi TOV ftiov BiaTeXovcnv, oiofievoi iTriXrj-^eadai, TOV Aeyeis,

ei]v eyw, @tcocrecr8ai Toi)? TOIOVTOVS iocrrrep TOW

Te Kal OVK ideXovTas

VTTO aKoXaclas

eicffrjvat, Trovtjpd'i Biai,T7]
20. T&5e I I : c m . A . 22. Aij|ews q: XiJIeis AIIH. ATrap A l l q. 29. 5Lr)\6o[iev A 2 H
emphasis on cu irpbs deajv: cf. T 332 C oj irpbs AJOS, T)V S' 4y
werden puts the pause after rdfie, where it is less suitable; others wrongly omit the word. raSe (see cr. n.) cannot well be dispensed with: it means 'these familiar': cf. i n 403 E, and for the omission in A Introd. § 5. Herwerden also cuts out ayopcua on account of /car' ayopdv, but the reduplication is quite in Plato's way. The postponement of a throws emphasis onTOT'dyopav, and thereby helps to contrast d7optua ^Vfifi6\aia with x«poTeX""™ etc.: cf. ill 390 B. It is natural to see in this sentence a reference to the judicial and mercantile arrangements of Athens and her empire : see 424 D n. 4 2 5 D 21 x6tP0TeXvl'K™v K T ^' X€tP°~ Tex>"-Ka I;v/J.f36\aia are contracts

with

builders and the like (Lams 920 D). 22 SIKUV Aij£«os means simply 'the bringing of lawsuits ' : originally ' obtaining (by lot) one's rights,' hence 'obtaining leave to claim one's rights ' (Meier and Schomann Att. Process pp. 790—794). The reading X^|eis (see cr. n.) cannot be defended. 23 B&reis: not ' the imposition of taxes' (L. and S.), but 'the payments,' as irpdfets is ' the exactions.' 24 TO irapdirov means 'in general,'

24.

irapairav A '•

'generally.' TO Trd^irav (see cr. n.) is never (I believe) so used, not even in Tim. 64 E cited by Baiter. Regulations on nearly all the points here specified are laid down in the Laws: on ^vfi(36\aia 913 A ff., 920 D ff, on \0tS0pia 934 E ff., on aiKeia (unprovoked assault) 879 E ff., on 5IKO)V Xyj^ts 949 C, on Sucaaruiv Kard-

(TracTLS 767 A ff., 956 B ff., on daTiVojCtot and dyopdvojxoL 763 c ff. There is no taxation in the city of the Laws (847 B). 27 KaXots KivyaOois. Cf. VI 489 E n. o(ro 8ei vo|i,o6er>]cra
finality

(oldfxevoL €irChi}ipeG6ai

TOO /3e\ri
TTAATQNOI

22O Yldvv

fiev

ovv.

larpevo'/xevoi

yap

Kal

firjv

ovSev

\ oinoi

[425 E

ye

irepalvovaw,

xapievTa><; 8iaTeXov<7iv. 426

irXrjv ye

7roiKiX(OTepa Kal

fiel^a) Tvoiovcn, rd voo~r)//,a.Ta, Kal del eXirl^ovTes, eav Tt? fydppaKov o~vfi/3ovXevo-r], VTTO TOVTOV eaeaQai 5 OVTO) Ka/xvovTCDv rd roiavra ov yapiev,

vyieis.

irdOt).

Udvv

yap,

erj, TWV

T t Se; rfv 8 eyoj- ToSe avrmv

TO irdvTtov e%0io-TOp r/yelaOai

TOV TaXrjdr} Xeyovra,

irplv av fiedii(ov Kal €(A.7rifj.7rXdfievos ical d$>pohio-id%aiv Kal TravarjTai, avrov 10 irdvv

!

ovre (pappaKa ovTe Kavo-eiv ovre TOfxal ovK av ivcpSal B

ovBe ireplairTa yaplev,

yapuv. V. iroifi, 15 TovToa

ovSe aWo

m

e<pr) TO yap

OVK eiraiveTr)';

dvBpcov.

on, dpywv

TWV TOIOVTCOV ovBev ovr/o-ei;

TW ei

el,

XeyovTb yaXeiraivetv

Ov

OVK e^ei

k'(f>T)p eyco, a>5 eoiKaf, TWV TOIOVTWV

Ov fxevToi //.a At'a. OvS' av r) 7roXt9 dpa, b'irep d'pTi eXeyofiev,

OVK eiraiveo-ei.

rj ov

fyaivovTau

TWV "iro'Xeoov ocrai KaKuts TroXirevofievai

rot? 7ro\tTat? TT)V fiev a>5 aTroffapov/jLevovi, 4.

0?

KaTaoTaaiv av

$pa'

TOIS

vvv

afiapTavo/ie'i'ois

in

words that might easily refer to Plato. See also on 426 c.

o?

epyd^eadai

' irpoayopevovari C b'\r\v fir) Kiveiv,

8' av

o~a$

OVT(O

aurbv A 1 !! : avrwv A2-

9.

vyieis %q\ vyir/s A l l .

4 2 6 A 2 irXijv ye KTX. If the text is sound we must take irMjv ye as TrXfiv ye &n (which H. Wolf was wishful to restore) and Kal before ad iXirii^ovTes &% = idque (with Stallbaum), unless we supply biayovai. or the like by a sort of zeugma after i\irl^ovTt%. As regards Kal del dXirtfavTes, ]. and C. hold that the participle is resumed from iarpevd/ievoi; but the effect of this interpretation is very harsh, because iarpev6/j.evot goes so closely with ovdev Trepalvovin as almost to form a single expression. It is not 'they make no advance, submitting to a cure and always hoping,' but ' they make no advance under treatment.' The troublesome Kal before eXTrifocTcs is omitted by some inferior MSS, is dotted in q, and apparently erased in 2 . I once conjectured iroiovvres, comparing Critias 109 B irVt)v ov—/3iaf6^ei/01, but it is perhaps safer to acquiesce in the MS reading. Diimmler (Chron. Beitr. pp. 9— 11) believes that Isocrates Antid. 62 expressly alludes to this passage. Isocrates at all events censures TOI>S imirXiJTTOCTCis

TTJ? iroXewi

TOVTO

b'Xrj TOIOVTOV

o~oi ravTov

5 avTuv—p.c8v(ov. On the plural passing into the singular see I 347 A n. 426B

13 TOIOBTOV. Cf. Ill 388 D«.

4 2 6 c i s TrpoaYop€iiowi KT\. Athens is plainly in Plato's mind. The Athenians carefully guarded their constitution by means of the ypafify trapavoixuv and the (laayytXia (see Gilbert's Gk. Const. Ant. E.T. pp. 299, 304 ft".); but nowhere were ••pr](plff/j.aTa so common, and in these the demagogue found a wide field for exercising the arts of flattery and insinuation. Cf. Gilbert Beitrdge zur initern Gesch. Athens pp. 73—93. With airodavovixivoxK 8s cf. HI 411 C »., VIII 566 D (ram-as $ av yxv)d) 17

8s 8* a v o-(f>ds KTX.

Diimmler

(I.e.) takes this to be Isocrates, who is also—so he thinks—satirised in the similar passage vi 493 A ff., and elsewhere. If so, (ro0os T& /ievdXa, ofwrat T% d\t;0ef? iroXiTiKol thai,

and 17 oi'ei—irepi

airoi

(D, E) are sufficiently true and scathing. We must however observe that Plato is describing a type, and the type is that of the demagogue rather than the merely academic and sophistical rhetorician, as appears from SeivAs r/ airoirXripow and

427 A]

nOAITEIAC A

221

iro\iT€vofj,evov<; ^Sierra depairevr) Kal -^api^rjraL viroTpe^av rcai irpoyiyvdxTKaiv r a ? eTepa<>ftovXr)a>v; Tai/Tov fiev ovv, e7}, epotye BOKOVCTI, D Bpdv, Kal ovS1 OTTUXTTLOVV €7rai,v<; Xeyeis; ov (rvyyiyvdxriceK, rjv 8' 67&J, Tot? avhpdaiv; rj o'iei olov T elvat, dvBpl fir] ivicnayukv^ fieTpelv, erepcov Totovrav iroWwv Xeyovrav OTI TeTpd7rrfxv<> iariv, E aiiTov ravTa ' firj r)ye?(T0at, irepl avTov; OVK av, e^i), TOVTO ye. M ^ Toivvv ^aXewaive' ical yap irov elai •ndvroav 'xapiecrraroi ol 30 TOIOVTOI, vofiodeTovvTes Te ola apn BirjXdofiev ical eiravopdovvTes, del oiofievoi TI Trepan evptfcreiv Trepl TO iv Tot? %v/j.j3oXa!,OK icaicovpyi]jxaTa ical irepl d vvv 81] efyc!) eXeyov, dyvoovvTes on rq> OVTI 427 wcnrep"TSpav rifivovaiv. Kal pr\v, \ e^>rj, OVK aXXo TI ^e iroiovaiv. 'E7&) ixev TOIVVV, rjv K iyco, TO TOIOVTOV eZSo? vofieov irepi ical iroXiTeia
426 E. These two types are cast in similar moulds; and Diiramler may be right in supposing that Plato thought of Isocrates as he -wrote this satire, and pointed his shafts accordingly. If so, they hit the mark, and rankled, as it was natural they should. Isocrates apparently attempts a reply in his Anlidosis (Diimmler I.e.

saying why. It is more appropriate than a word expressing greater height; especially if any personal allusion is intended. Isocrates was not an intellectual giant, nor would even his applauding contemporaries (I think) have called him so. 426

E

29

OUK ov—TOVTO yt:

sc.

oto/xai. The point of ad is that Adimantus returned an affirmative answer P- 9)last time (426 D). OI/K av, which is 20 OVTOS apa—&JTCU. To insert us generally read, has not sufficient auafter OUTOS (as Richards proposes) would thority, and is difficult to justify. For spoil the effect, and be grammatically OUK ai5 cf. Ill 393 D and infra 442 A. awkward. Plato wishes to suggest the 30 irdvTuv x a P t€ '°" raT
nAATQNOI

222

Belv

TOV a\r)6ivbv

5 avwtyekr)

Kal

vofiodertjv

TTX&OV ovBiv,

OGTIGOVV evpoi,

irpayfiaTevecrOaf iv

Be rfj,

TO, Be OTI, avrofiaTa

10 TO Te fieyiaTa T a 7roia;

iv

OTI ra

eireiaiv

' T i o?>v, e<pr], €TL av rffilv Xonrbv elirov OTL 'Hfun

[427 A

Kal

fj B' 0?.

Trjs vo/xoOeaias eiTj; /cal iym B

KaXXicrTa

Kal

'\epaiv Te IBpvaei^

irpwTa

T&V

ical Ovaiat

vofjio6eTr)fj,dTa>v. Kal aWai

i-irio-TafieOa

6ewv

Te\evT7)crdvTcov T6 av Orjicai e^etv.

Ta yap

?7/xet? OIKHZOVTSS T€ irokiv ' ovBevl C

15 aWq> ireicrofieOa, iav vovv eyjaifxev, ovBe ^prjcrofieOa e'^fy^TJj, 12.

tcav

etc T&V

Kal oaa rot? e/eet Set v"7rr]p€TovvTa<; iXew? avTovi ovr

avT&v

fj,ev ovBev, TOO fievToi, 'AiroWcovi TW iv AeXc^ofc

Te Kai Bai/Mvcov Kal r/pcixov depatreiai, Brj TOiavTa

ri} /j,ev OTI

/xev

Te\evn)iT&i>Twv re S :

a\\'

AH.q.

accordance with the universal custom of the Greeks, who consulted the oracle at Delphi before planting colonies, and self,' etc.). TOV ah7]divbv vo[LodtT7]v a n d revered him as the universal d p x i T ^ s and ohio-Tys (Preller Gr. Myth. p. 269). K&V barwow evpoi would strike home, if It is equally in harmony with Hellenic, Isocrates is meant. and especially Athenian, usage to refer 5 dvw^'E^i — eiriTT(8evp,dTcov. For all matters of public worship to Apollo: dpw0eX?7 S has avaipeXes, an obvious ' correction.' The plural, as Schneider see on 427 C. Delphi was the abiding centre of Greek religious and political observes, is supported by Ta ixh airwv unity; and it is therefore right that a (where airuv is also neuter). STI after Greek city (v 470 E ) , one of whose Ta 5^ has been called in question by objects is to promote unity and comity Stallbaum and Hartman. Taken strictly, among Greeks (ib. 469 B ff.), should it must depend on a verbal notion supplied out of Trpa-yfiaTeiieaffai (Stallbaum) attach itself to Apollo. or Koiv OCTTKTOOP evpoi; but in a half9 T(J (j.e'vToi 'AiroWwvi KTX. Cf. adverbial phrase like TO Si, we should Mem. I 3. 1 (of Socrates) <j>ai>ep6styKOX not pry too closely into the grammatical iroiuv Kal \4yav, f/Trep 7] ilvBla airoKpli>eTv re. See cr. n. 469 A, VII 540 c, and Laws 738 B ff. Plato Asyndeton is indefensible here. We would fain be no iconoclast: his object must either with all the editors (except is to purify, rather than to abolish, the J. and C.) read re, or add Kal after old religion. He tries, in short, to put ffepaTrelaL. new wine into old bottles. In particular, 4 2 7 c 15 «£Tvyr|TTJ—TTttTpCii). varpifif when he makes Apollo preside at the instead of Trarplip is called for by Ast on foundation of his city (oUi^ovrh re TT6\II> slight MS authority. 'ATTOWWI was anouSeW &\\ifl Tret,o-6fie8a), h e is acting in cestor of the Ionians, being father of Ion great authorities. Jowett misses the irony by neglecting the tense (' I conceive that the true legislator will not trouble him-

nOAITEIAC A

427 D] rj Tc3 TrcLTpiw' OUTO? yap

223

BTJTTOV 6 6e6<> Trepl TO, roiavra

iraaiv

avQpd)iroi.aXov tcadrffxevcx; igrjiyelrai. K a t KaXw? 7', e(f>rj, Xeyeis- teal iroirjTeov OVTCO.

D

VI.

'iliKHT/j-evri (juev TOIVVV, rjv B' iyco, ' rjBr) civ aoi etTj, d> irai 20

(Enthyd. 302 D), and was worshipped by them as 'A7r6AAU!f Trarptpos (Preller Gr. Myth. p. 272). But (as Schneider observes) " Socrates hie non magis quam alibi in his libris tanquam Atheniensis loquitur, sed tanquam Graecus. Graecis autem omnibus Tdrpios, hoc est, a maioribus traditus harum rerum arbiter et interpres erat Delphicus Apollo." An allusion to the special connexion of Ionians with Apollo would be out of place, particularly as vamv avdptinrois follows. In Athens the ff^^rai formed a college of three members, charged with religious duties. According to Scholl (in Hermes VI pp. 36 ff.) the members were partly chosen by Apollo in his capacity of irarpios i^Tjyqrrj^; apparently the Athenians chose nine, out of whom three were selected—one from each triad —by the representatives of the god: whence their designation irvdoxpyGToi. It is on this model that Plato perhaps frames his regulations in Laws 759 D. 16 iratriv dvOpwirois. Delphi is then a religious centre, not for Greeks only, but for all mankind. It was certainly the nearest approach to such a centre that antiquity provided, for it commanded the homage of barbarians as well as Greeks. See Middleton Journ. of Hell. Studies IX p. 308. Middleton cites Livy XXXVIII48. 2 "commune humani generis oraculum," Cicero pro Font. 30 "oraculum orbis terrae," and gives examples of the offerings paid by foreigners at Apollo's shrine. Even now, perhaps, Plato would deny that the oracle is dumb, though—true to its own principle of worshipping vby.(p 7r6\eus—it speaks through other voices, and of other gods. See also on V 470 c. 17 4v (le'cra)—llTiYemu. Cf. Eur. Ion 5, 6 6iia\bv j fi£(Tov Kadl^ojv

$o£jQos

vnvtpSti fipoToh. The 6,u0aA6j was " a conical mass of ' white marble or stone'" (Paus. X 16) in the sanctuary of Apollo at Delphi, "said to mark the centre of the earth." Two gold eagles stood at its sides, representing the eagles which,

according to the legend, met there, having been despatched simultaneously by Zeus from the extreme East and West of the world (Strabo IX 3. 6). The 6pL(f>a\6s is frequently represented as the seat of Apollo (e7Tt TOV 6/j.<pa\oO

tcadTifievos),

" especially upon coins, when he is represented in the character of the giver of oracles": see for example ImhoofBlumner and P. Gardner i n ^ . H. S. v i n p. 18, and Plate LXXIV vii. Middleton, on whose article " T h e Temple of Apollo at Delphi" (cited above) this note is chiefly based, thinks " t h e word 6fj.<pa\6s was probably derived from 6U0TJ, a voice, because the divine voice was heard there." If this is true, the legends associating the shrine with the ' navel' or centre of the earth may be due to popular etymology. 6^0aX6s, 'navel,' is an Indo-Germanic word (Brugmann Grundriss II p. 187). Herwerden's excision of the words ev ixecrif betrays ignorance of what the 6fj,a\6s really was. See also Frazer on Paus. I.e. 4 2 7 D—429 A Our city is now founded. Where then is Justice, where Injustice? How do they differ, and •which is essential to happiness ? Let us approach the question thus. Our city is perfectly virtuous, and must therefore be wise, brave, temperate and just. If we discover three of these elettients in the city, the residue will be the fourth. Let us take Wisdom first. It is not the technical knowledge or skill of the lower classes which renders our city wise, but rather the knowledge which deliberates for the whole city's interests. Now this knowledge is embodied in the Riders. They form the smallest section of the State, but it is none the less in virtue of their presence that we call the whole city wise. 4 2 7 D ff. The process of purgation has now been ended, and Plato's Sevrepa. 7r6Xu is complete (see 11 372 E ff.). We are therefore ready to look for the second view of Justice. See on II 372 A. It

TTAATQNOI

224

[427 D

r) 7roX(9" TO Be 8r] /jLerd TOVTO crKOTrei iv avrrj 7ro8ev iropicrdfievoi; xal

IKUVOV avrof

Ho\.e/J.ap%ov Kal TOVS ak~kov<;, idv

elr) r/ BcKaioavvr) Kal irov r) dBiKia,

fiorjdelv

vireaj^ov

BiKaiocrvvrj

eiprjv iyco, inrofufivya-KeK, 30 vfias fjvWa(i/3dvei.v. f\v

evBaifxova

idv re /u,rj "iravras Oeovs re Kal dvOpcoirov;.

e
7r«? tBay/juev, TTOV TTOT av

Kal Tt akXrfXoiv Bta(f>eperov,

25 Kal -jrorepov Bel KeKTrjcrdai rbv fieWovra Xavddvrj

elvai, idv re OvBev \e7ei?,

^qrrjcreiv, ' &>? ov-% ocriov croi bv E

et? 8vva/MV

TTavrl

rpoTru).

Kal Trotrjreov ixkv ye OVTW;,

'A\r)dr),

%pr) Be Kal

'AX.A,', e<j>T), •woirjaofiev ovra>. 'EX.7rt^&) TOLVVV,

8' iyco, evpijcreiv avro

ye wKiaTai,

e^co?

re Kal TOV dBe\ov irapaicdXeL

toBe.

reXeta? aya9t)v

(rocf)!] T ' earl Kal dvBpeia 11.

01/j.ai rjfilv TT)V troKw, elirep opdais

elvai.

'AvdyKTj,

erj. ArjXov Sr) on

Kal (raxppcov Kal BuKaia. iroOev

should be observed that this part of the Republic has an independent value in the history of Ethics as the first explicit assertion of the doctrine of four cardinal virtues (427 E «.). For an account of Plato's teaching on the Virtues we may refer to Michaelis die Entwicklungsslufen in Plato's Tugendlehre, and especially to Hammond On the Notion of Virltie in the Dialogues of Plato Boston 1892. 4 2 7 D 11 avrds Te KOI—irapaKaXei. For the idiom cf. (with Schneider) Phaedr. 253 B ixi.ixovfj.tv01 avTol r e Kal ret iraiSucli. ireLQovTes.

24 irov r\ aSiiaa. If our city is reX^us dyatir/ (427 E), it is useless to look for aducla. in it. On this difficulty see 11 369 A n. 25 iroTepov. Herwerden's iroripav is quite unnecessary, as Hartman shews; cf. 428 A, 433 D, 434 c, 445 B, v 449 D. (iv TC Xavfldvij KT\. recalls 11 367 E. 4 2 7 E 27 <5s ov\ oo-iov—Tpoir<j>: II 368 E, C. 33 (ro$r[—8LKCU<X. This is apparently the earliest passage in Greek literature where the doctrine of four cardinal virtues (if by cardinal virtues we mean those which make up the sum of perfect goodness) is expressly enunciated. The doctrine may of course be Pythagorean, but evidence is wanting, and it is doubtful whether Pindar's Tfocrapes aperai Nem. i n 74 are to be interpreted as the cardinal virtues: see Bury ad loc. The

AfjXov.

OVKOVV

ir68ev A l l .

nearest approach to the doctrine before Plato is in Xen. Mem. ill 9. 1—5 (as Krohn has pointed out PL St. p. 372), with which compare IV 6. 1—12, where Justice, Wisdom, and Courage are named, as well as other virtues, including ebatfiaa. Cf. also Aesch. Sept. 610 ailnj>pwv Si/tatos dya$bs eufff/3r;s dr/jp. P'rom other passages in Plato, none of which are so precise and technical as this, it would seem that 6<TI6TTIS made a good fight for a fifth place: Prot. 329 c, Lach. 199 D, Men. 78 D, Gorg. 507 B. In Phaed. 69 c and Laws 631 c auxppoavvri, dLKCuoavvr), dvdpela and <j>p6vi)-

vis (not
nOAITEIAC A

4 2 8 B]

225

0 Tt av avT&v evpco/nev ev avrrj, TO viroXoiirov 428 7]v\pr)fiivov;

T t firjv;

"ft<77rep TOIVVV aXkasv TIV&V

ecrrai TO TeTTapcov, et 35

ev T I i^7)Tovfx.ev CLVTWV ev OTOIOVV, oirore irpwTov eicelvo

byvm/iev,

licavw<; av el%ev rj^ilv, el Se TO, Tpia irpoTepov eyvapicra/xev, avTa> av TOVTO) iyvcopio-To TO ^rjTovfievov rjv rj TO inro\ei(f>9ev. iirei,$r) TeTTapa

BrjXov yap

'Opd&s, e<j)7i, XeYet?.

OVTU Tvy%dvei,

axravrws

<m OVK aWo

eTi

OVKOVV Kai, irepi, TOVTOOV, 5 %r\Ti}Teov;

ArjXa

By.

B K a i fjuev Bi) irpoiTov ye fioi Soicei ev avT<» icaTaZrfKov ' elvai f} croia- Kai Tt aroirov irepl avTt)v (paiveTai. Hi; fj S' 6'?. %orf suggested by the remarks of Schleiermacher (I.e. p. 21). Our city is ex hypothesi perfectly virtuous. Its constituent elements are Rulers, Auxiliaries, Farmers and Artisans. Now the virtues which are exhibited in the lives and mutual relationship of these classes are, as Plato holds, Wisdom, Courage, Temperance, and Justice. Consequently these virtues are the component factors of moral perfection ; in other words they are the cardinal virtues. We may admit that there is no petitio principii in such a method of investigation, which is, in fact, akin to the perfectly legitimate method described in Men. 86 E : cf. also v 458 A. If this suggestion is correct, the doctrine of four cardinal virtues will be directly descended from the arrangements of Plato's ideal city. But it is clear from what Plato himself says, both here and in 429 A, 430 D, 432 B, 433 B f., that the doctrine is already an accepted part of his ethical system, and not merely a provisional hypothesis which is intended to be confirmed by what follows. For the relative value and importance of the four cardinal virtues in Plato's way of thinking see Laws 630 D ff.

frequently employed in the Eleatic school: see II 380 D n. Plato not unfrequently extends the methods of mathematical reasoning beyond what we should consider their proper sphere: the whole of the preliminary studies, for example, in Book VII are to be pursued according to the methods of pure mathematics. See on VII 528E ff. and the Appendix to Book VII " On the propaedeutic studies of the Republic." 4 2 8 A I wenrep TO£VVV—cwrw. For the logically superfluous (though welcome) abrCsv cf. II 375 E, infra 439 B, VIII 558 A, and Heindorf on Gorg. 482 D. Theaet. 155 E is a much harsher example, and has often been emended. The apodosis to the oiairep clause is contained in OVKOVV—

4 OJK aX\o 'in ijv. On In (i.e. " after the other three were found" J. and C.) see i n 412 B n. 7 auTtp. A corrector in q wrote airy, which Schleiermacher preferred. Hartman suggests avTols. atrip is, however, not the city, but simply 'the matter,' 'the subject under discussion'; an idiomatic usage for which cf. I 339 E n. For the neuter KariSriKov cf. 427 D n. HartOIJKOVV — T|vpi]|».e'vov. Essentially the man's KaTa8y]\os is unnecessary. same method is used by Aristotle to 4 2 8 B 8 Croatia as here described means reach his conclusion that virtue is a ?{is (ppdvyi&is—so it is called in 433 B, c— (Eth. Nic. 11 4). Cf. also (with J. and C.) in its application to politics, not metaLys. 216 D, E. Jowett observes that the physical knowledge of the Idea of Good. true function of " this half-logical, halfIt deliberates for the good of the whole mathematical method of residues " is in city (428 D), but the good is not yet dealing with " abstract quantity" and elevated to the rank of an Idea. This "the laws of Nature." It is undeniable point has been rightly emphasized by that this method is much more likely to Krohn (PI. St. pp. 40, 362), who points lead us astray in ethics than in matheout the essentially Socratic character of matics or the natural sciences, owing to this virtue, comparing Xen. Mem. 1 2. the nature of the subject; but it is valid 64 and IV 1. 2 (a sentiment of which if our analysis of the phenomena is exBooks II—IV of the Republic are an haustive and exact. A similar method was amplification and exposition in detail). A. P.

15

TTAATQNOZ

226 fiev T&5 ovn 10 ovjfL;

[428B

BOKCI fioi r) 7ro\t9 elvai fjv BirjXdofiev

Nat.

Kai

/A^V TOVTO ye

avro,

ev/3otA.o? yap.

r) evjSovXia,

eTTUTTrjfiri T I ? ecrriv

ov yap

TTOV afiaOia

/3ovXevovTai.

YloXXal

Bi ye Kal iravToBairal

AfjXov.

iv rfj -rroXei elaiv. iiricrTrifiijv

lift)? yap ov ;

ao<pr) ' Kal evftovXos

IS e
ftovXevofiivqv

rjfjuwv olKicrdeicrrj irapa ftovXeverai,

"EaTt /j,evTOi.

T i Si;

Tiai

fteXTitTTa,

TT)V v-rrep TWV e« rov

OvS" rfVTivovv, e^ij. aXXa

OvBe

yewpyiKij.

ko~n Tt? €7rio-Tr)fj,ri ev rfj apri v
aXX' inrep avrfjs

virep rwv

OXTJS, OVTIV

Tt?, erjv iyd>, Kal iv

pov\evo/iJvrii> H e i n d o r f : ^ovKevo/iivri codd.

See also Prot. 352 B and Laws III 689 B. Commentators before Krohn (Steinhart for example Einleit. p. 185, and Susemihl Gen. Entw. 11 p. 153) did not sufficiently grasp the almost exclusively political character of cro^iia here, although it is expressly dwelt upon by Plato throughout, and particularly in 429 A. I say ' almost,' because here, as elsewhere, Plato, as his manner is, contrives to drop some hints preparing us for a still higher conception of the virtue of the guardians. See on 429 c and 442 c. STOITOV : because it is its smallest section which makes the whole city wise (428 E). 9 tii'PovXos. eif3ov\ta was primarily a political virtue: see on I 348 D. 4 2 8 c 16 povXewo(j.evT)v. Heindorf's emendation (see cr. ».), which is accepted by Ast, Stallbaum, Baiter and Hartman, appears to me certain for these reasons. First, in rr\v imkp T&V 4K TOV xa^K0" $ riva aWyv TU>V roioinav below we must

understand «ru7n}/4ijp ftov\e\>oii£vqv, so t h a t @ov\evo/ji.tvr]v and not fSovhevoixtvri

riaiv;

hinrj,

iv rrj D

av rpoTrov

Kal 7rpo? TO? aXXa<; 7roXet? apiara

25 vXaKLKr) Kal iv TouTot? Tot? ap^pviriv, 16.

reKrovwv OvBapais, C

eu? av ex01

icapirov TT/? yevecrews e« ri}$ yijs,

avTr) re irpo<; airrjv

on

iirio~Trj/iai

r) TTQXI,<; irpoo-prjria;

Ov fievroi.

20 Ao«et fJLOi. T t 8"; rjv B' iyw 7roXet TWOS

BrjXov

eiri(7Ti]fj,Tj ev

*Ap' ovv Bia rr/v rwv

%aX/cov f/ Tivq aXX'qv TWV TOIOVTCOV ; rov

oU'

aXXa TeKTOViKrj. OVK apa 8ia rrjv virep TWV

aKevdov eTriaT-qfirjv

ao<pr] icXrjTea 7ro\i?. Tr)v virep

ye

6/J.IXOL; r) 8' 6'?, rj

ov<> vvv Sr) reXeov; (pvXaKat 22.

&vnv' av A s t : ivTiva. codd.

Schneider retains fiovKevopivq, but understands j3ov\evofjL£vr]v before 4infjTi)fif)v—•

an indefensible construction, which Laws 807 c (to which he appeals in Addit. p. 31) in no way justifies. 17 njv ynrkp—ToioiTwv. For the carrying on of the preposition (here Sid) cf. (with Schneider) Phaed. 64 D iairavdtuzevai ire pi r a s TjSovas KaKovfievas ras Tot&trSe, olov
cannot, I think, be dispensed with here. It is better to insert it after HVTIVO. than (with Baiter) after Hpurra, for (as Schneider shews by many examples) &v likes to attach itself to the relative in sentences of this kind. The political wisdom here described is akin to the fjatriKiKT) -rix'i\ of Euthyd. 291 c ff. and elsewhere, as well as to Aristotle's view of a-oXmmj as the architectonic art {Eth. Nic. I 1. io94 b 27 with Stewart's note). It knows what is good and evil, and legislates for the other arts, but the good which it knows is a political and moral conception, not (as yet) the metaphysical Idea of Book vi.

must have been written before. Secondly, if we read flovkevoixivT), we must write (with Hermann etc. and a few inferior 25 MSS) rj for T\ before ovx tnty rSn> below. X«s).

vOv Si].

Ill 414 B (
429 A]

TTOAITEIAC A

227

covofid^ofj,ev. A t a ravrrjv ovv TTJV sir io~Ti]fi7)v Tt rrjv iroXiv trpocrayopevet,^; Qvj3ov\ov, er], ical TG> OVTI o~ov\aicas TOVTOVS; IIoXv, e<j>rj, •xa\tcea<;. OVKOVV, ecj)7]v, ical T&V aWcov, oaoi eViCTT^/io.? e^oprei ovofxd^ovrai rives eivai, 3° Trdvrwv TOVT(OV OVTOI av elev 6\lyio~Toi; Uo\v ye. Ta> o~f/,iicpoTaTa> apa edvei /cat fiipei eavrr)*; Kai TJJ iv TOVTO) e7rirj av ett) Kara §V<JIV olicicrOeicra iroXiv ical 429 TOVTO, to? eoiKe, vo-ei, 6\iryio~Tov 'yir/verai \ yevos, q> Trpoarficei TavTT)<> T?j9 iTTMTTijfirjs fxeroXwyxdveiv, rjv fiovrjv Bel TKIV aXXtov iwio-TTjfLtov iav Kdheladai. 'AXrjdio-raTa, etf>r}, Xeyeis. TOVTO /j,ev $T) ev TU>V TeTTtipcov OVK olSa ovTiva TpoTrov rjvpr/Kafiev avTO re ical oirov Try? 7ro\e&)5 ihpvTai. 'E/u,ot yovv BoiceX, eri, cnro- S r)vpr\o~Qai. 27.

odv S : om.

5.

f/ioi yovv I I : ^ 0 1 7 ' olv A.

26 rl TI}V iroXiv Trpoo-a-yopeiieus. It Adimantus' ri has not yet been answered. should be noted that ' wise' (to confine For this reason oiv after irbrepov is welourselves for the present to the virtue of come, if not (as Schneider thinks) indiswisdom) is used (1) of the rulers in the pensable. State and the XoyiariKov in man, (2) of the 4 2 8 E 29 iroXi—\aXKcas. Cf. II city and the individual as wholes: cf. 379 C n. 441 D ff. Which of these two meanings 33 o\i) (roc)>ij KTX. The subject is is intended to be original and primary? ir<5\is Kara 6(nv see II 370 A n. that the wisdom of the rulers and the 4 2 9 A 2 y\v |JW>VTIV—cro£av KO\oyiGTiKbv is the fundamental one: cf. XetcrBcu. Pfleiderer (Zur Losung d. PL Arist. Top. v 8. I38 b 1 ff., where TO Frage pp. 46 ff.) compares Symp. 209 A ff. irp&Tov V Tttiktwv re Kai l holds good of Courage; and also, though Sta/coff/xijffeis, r) 5r) ovofxa €
5—2

228

TTAATQNOS

[429 A

VII. 'AWa fifjp dvBpela ye avrr) re Kal ev & Ketrai rr}<} TToXetus, Bi o rotavrv] /cXrjrea r) 7ro\(?, OV iravv yjaXe-Trov ISelv. IIcS? Brj; Tt? av, r)v B' eya>, ' et? aXXo Tt cnrofi\etya<; rj BeiXr/vB 10 ^ dvBpeiav iroXiv e'liroi, aAA' rj ei? rovro rb fAepos, b irpoiroXefiei re Kal arpareverai virep avrrj<;; OiB' av els, ei}, etv aXXo ri. Ov yap olficu, elirov, 0" ye aXXoi ev avrfj rj BeiXol rj avBpeloi oWe? Kvpioi av elev rj roiav avrrjv elvai rj roiav. Ov yap. Kal dvBpeLa apa 7roXts /xepei rivl eavrrjif earl, Bid TO ev ,eKeiva> e%eiv Bvva/uv 15 roiavrrjv, fj Bid Travrb<; acoaei rr)v ' irepl ra>v Beivdov Bo^av, ravrd C re avrd elvai Kal roiavra, a re Kal ola 6 vofj,o0err)s rraprjyyeiXev ev rrj iraiBeia. rj ov rovro dvBpeiav «a\et?; Ov irdvv, e(f>r), epadov b ei7re<;, d\\' av6i<; elire. ~%u>rr]piav eyayy', elrrov, Xeyco rivd elvai rr)v dvBpeiav. TYoiav Br) awr-qpiav; Trjv rrj<; So^? rrji vnb vofiov 20 Bia rrj<; 7ratBeia<; yeyovviaf 7repl raiv Beivaiv, a re earl Kal olaBia iravrbs Be h'Xeyov avTrjs acorr/piav ro ev re Xvirait b'vra 16.

irapi^yyeiXev v : Ta/yfiyyeiXKev (sic) A 1 : vap^yyeWev A 2 II q : jrapiiYyeXex (sic) ' 20. yeyovvlas q: yeyovvtav AIIS. 21. aiiTT)$ nos : afrrty codd.

preservation of these principles that the both awkward and obscure. Moreover, courage of a city consists, a kind of courage in whichever way we understand oiiry, which is distinctfrom the correspondingvirthe MSS leave us with three accusatives tue in Itnver animals and slaves, because its (airifv, aarriplav and the clause introduced basis is'education. Another time we may by T6), the precise relationship of which discuss the virtue of Courage vwre fully, is far from clear. Various suggestions but for our present purpose this suffices. have been made to escape these diffi4 2 9 c 16 6 vo|io6£rr)s—irai8«£a. The culties. Instead of airr/v Jackson suggests av Trp> (J. Ph. iv p. 148); while 56fa is then prescribed by the legislator Stallbaum and others read re? (eo quod) (i.e. in Plato's city, by Plato, cf. vwb vb^ov below, vofiifwv in 430 B, and ]p£av; Troiai/ ex5ta iravrds avrrjs awT-qpiav recall and corpresses incredulity and wonder, which r e s p o n d e x a c t l y t o 77 dta iravrbs , so that the sentence becomes

nOAITEIAC A

429 D]

229

D 8iaaa>^ea'0ai avTrjv icai ev ' fjhovai<: Kal ev e7rt,0vfiiai<; /cat ev 6/3oi 8e fioi So/eel ofiooov eluai, edeXto aireiicaaai, el /3ov\ei.

' AXXd

/Sachet?, iireiSav

ftovXojiai.

fiovXijOuicn

OVKOVV

fid\frai

6l
epta

SKTT

Trpwrov fiev eicXeiyovTai e* TO&OVTCOV xpcofidrwv

elvau aXovpyd, 25 fiiav

v
ra>v XevKaiv, eireora vpoTrapaaKevd^ovaiv

OVK oXtyrj Trapacr/cevfj

depcnreiHravTe*;, O7r&>? Be^erai

TO avdos, Kal OVTO) Br)

6 n

fidXiara

is necessary to correspond to Siaaif^eadai. dye better (Arist. de Col. 4. 794s 29 and ain~r)v, but Sia navrbs takes the first place, Probl. XXII 11. 93i a 13 ff. Tpoppixow because it is the phrase requiring elucitv roh (TTpvipvols Tip 5i€pyaStxtoBai. Tty §ao|3ois. in 412 Eff. medicamentis quibusdam, sic litteris tali4 2 9 D 25 aXovpya = 'purple': see busque doctrinis ante excoli animos et ad Tim. 68 B, with Archer-Hind's note. sapientiam concipiendam imbui et praeHerwerden cuts out wcrr' elvai, but withparari decet," and see on the whole subject out these words the wool which we are Bliimner 1. c. I pp. 221 ff., 238 ff. dyeing would be purple, whereas it is white, and we are making it purple. See 28 6spaireiJo-avT€S- If the text is sound, on €a.v re Kal ravra in E. we must suppose either that two processes of preparation are alluded to, viz. 26 irptoTov jifev KT\. AS far as conBepaTcia and irpoirapacTKevri; or else that cerns the language and grammatical 8epair6ij(Fai>Tes is used for OfpairetjovTes. construction of this passage it is clear that the object of eKXeyovTm should be The first alternative is inadmissible: for the same as that of irpoirapaffKevd{ov
TrpodepaTretivas in E shews that the depaireia and TrpcnrapacrKevri are identical. A s for

the second, Schneider remarks "aoristum with the subject of Several. Now the ipsum pro praesenti positum vix credo." object of /3d7rTou™J< is strictly in transposition, and placed Btpaireiaavrei point, for woollen substances may be of before ofirw 6?} ('and they do not dip any colour, since they may have been the wool till they have finished dressing already dyed. Plato informs us that dyers it'). It is, however, safer to adhere to selected white woollen substances when the MSS and regard VepaTrevaavTes as one they wished to impart a lasting purple hue. Cf. Tim. 50 D, E. The Trpoirapa.- of those 'timeless aorists,' of which many <SK(vr\ included the process called o-riifus, examples are quoted by F . Carter in Cl. Rev. V pp. 4 ff. The MS reading is supi.e. steeping the wool in an astringent solution (wpi
rTAATQNOI

230 /3a.7TTov<Ti. Kal ' b [lev 30 yiyverai

av rovra

TO /3acf)iv, Kal r/ irXvaK

pv/ifidrcov

Bvvarai

ola Br) yiyverai,

KiiXXicrTa

OVT€ fierd

a&Twv TO av6o<; d<j)aipei
TOLVVV, r)v 0" iya>, viroXafie 35 OTe egeXeyofieOa yvfivaariKt)-

T&> Tpoirui fSatyf), Bevo-cnroibv E OVT dvev pvfifiarcov

idv r e Tt? dXXa ^pco/iara

firj Trpodepcnrevaa1;.

[429 D

fidirTr)

idv Te Kal

eKTrXvra Kal yeXoia.

Kara, 8vvafj.iv

ipyd^ecrOai

ravra TOIOVTOV

Kal r)fia<;,

roil*}
firjBev olou dXXo TOU? vofiov;

fi/ryxavacrOai,

TreiaOevTes

Bevcroiroio*; avrcov rf Bo^a ylyvoiro

he^oivro

fj 07rw? rjfuv Sxrirep

ri

Kal irepl Beivwv Kal irepl rmv

5 dXXtov Bid TO TT)V re (f>v Tpor)v eirirrjBeLav Kal fir) avTwv eKirXvvab TtjV /3a
ravra,

Beivorepa

' Bpdv Kal Kovia'i, XVTTT) re Kal ^>oy8o? Kal iiridvfi.ia, pvfJ,fiaTO<;. TTJV Brj ToiavTt]V Bvvafiiv

97), but also (as Jackson has pointed out to me) by Theo Smyrnaeus de utilit. math. p. 13 ed. Hiller.. •28 TO av8os: the colour, as appears from Arist. de Col. 1. c. 794s 34 et al. Though it is used of purple here, it was not confined to purple: see on VIII 557 C.

0

f3a<j>rjv, iva

Kal awTijpiav

eaj^qKevai,

Beipd ovra odcra TOVTO

Travro? dXXov B Bid -iravros

33 ?Kir\vTa Kai -ytXota: a sort of hendiadys: cf. VIII 558 A Beaireala. KOX TlSela. Stallbaum's suggestion dyeXata for yeXoia is itself yeXoidrepov. For TOIOUTOV cf. Ill 388 D n. 4 3 O A 6 CKirXvvai. Not txirkivoi. (with Herwerden); for the action of inirX&vai is more rapid than that of yiyvotro. 4 2 9 E 29 ScwroiroLOv—f3a<j>4v. SCVITOiroiop' ^fifiot*ov tca.1 Svuairbir\vTov (Timaeus 7 xaXeoTpaCou K T \ . xa^-ea) but 6 &v is not 'quod,' but 'si quid' and other authorities quoted by Schneider. (Schneider). Kovia. as appears from \pevdo\iTpov Kovias in Ar. 1. c. was a preparation of Xirpov, 30 pv(i(iaT0)v. pinimTa is the generic whence Plato couples them here. See on word for detergents of any kind (Bliimner the subject generally Diet. Ant. I p. 881. Privatalt. p. 214 n. i ) : cf. iravrbs d\\ov ptififiaros 430 B. 4 3 O B 8 iravTos d'XXov pv|x(j.aTos 32 edv T« Kal Ta«Ta. ravra is TO. is cancelled by Badham and others. It is XCVKA i. e. white substances: cf. ™ \CVK<SV difficult however not to feel that somein D above. Even white wool, unless thing is wanted to balance xa^effTPa^0V specially prepared, will not retain the dye and Kovias, especially as these are two when it is dipped: much less other colours. specific detergents of the same class. This is the force of Kai in KOX ravra. The Further, without wavrbs aXXov pO/i/xaros words aWa xp&na-Ta refer to the colour of Plato would probably have written KO! the wool which is dipped, not to the colour Xvir-r) KTX. The sentence as it stands of the dye, as Herwerden supposes when rings Platonic; nor was Trails aXXou he calls for TOVTO: cf. n. on war' ttvcu pvfi/MTos at all likely to be added by a in D above. scribe. The words were also in the text

430c]

flOAlTEIAC A

231

6p8rj$ T6 Kal vofiifiov SetvfSv Trepi Kal /JLT) avhpeiav eiycofyf I O tcaXci) Kal TiQejjiai, el fj,r) ri , 77 8' 09, Xeyw

So/eels V avrS>v

avev 7ratSeta? yeyovvlav, C iravv /MOVI/JLOV r/yeiadai fjv

S1 iya>, Xeyeis.

TOVTWV

rr)v re OrjpicoBr) Kal avBpaTroScoSrj, o6re aXXo re TI rj avhpeiav icaXelv. '

WiroBexofiai

roivvv

TOVTO

'AXrjOeerraTa,

avhpeiav

etvat,. 15

K a l yap airohe'^pv, rjv S' eyd, TroXiTi/crjv ye, ical opOws a 14.

1j.im.1xov Stobaeus (Flor. 43. 97) : vb/M/tov codd.

used by Stobaeus and Theo Smyrnaeus: see Flor. 43. 97 and de utilit. math. p. 14. I suggest the following interpretation. The action of pleasure differs from that of pain, fear, and desire, in being more gentle, and less violent (/Siaios). Pleasure in short relaxes (xaX?) while pain (of which fear and desire as such are both varieties) contracts: cf. i n 411 A on the effect of Y\v/ce?ai appoviai, Tim. 66 c and Stallbaum on Phil. 46 D. Now XaXeo-rpaiou suggests xaXa", and it is probably for this reason that Plato compares pleasure to it. Such a play on words is quite in Plato's manner: cf. Prot. 361 D. If we suppose that other pin/iara were harder, and less agreeable in their action, the point of comparing pain etc. with • every other detergent' will appear. 12 njv op9i}v Soijav has been questioned, on the ground that beasts cannot have 6p07] 56{a. It was no doubt a feeling of this kind which gave birth to the reading airip for bp6r\v in some inferior MSS. Herwerden employs his favourite remedy of excision; and other equally unsatisfactory remedies will be found in Hartman. The text is quite sound. True opinion is in Plato the basis of action done in ignorance of what is right but in obedience to an authority which knows. A dog and a slave act from true opinion as often as they obey a master who orders them to do what is right. So also (among others) Rettig (Proleg. p. 109) and Krohn {PL St. p. 42) rightly understand the passage. Cf. n. on TTo\iTiicqv in c below. 13 oiire—re =' not only not—but also' lays stress on the second clause: cf. 427 C, v i n 566 D, E, ix 587 A al. 14 |Aovi)iov. See cr. n. The reading of some of Stobaeus' MSS {Flor. 43. 97) (which Dobree and others approved)

appears to me almost certainly right, although it has been adopted by no recent editor. vd/M/j-ov, as Rettig shews {Proleg. p. n o ) , must be used in precisely the same sense as in 56|T;S dpdrjs re Kal voftifiov just before. If so, Plato flatly (except for the ofire ir6.i>v) contradicts himself. For the only reason why a 56£a is 6p6r/ is that it is vdpufios ' in accordance with the law': nor is it possible for even a dog to possess an dpdi] 56£a which is not vbjxifxos. In obeying a just command, the 66|a of a dog is therefore not ov TT&VV vbfUfios, but wholly v6tufj.os. On the other hand /xovifiov is not only appropriate but necessary in what is practically a resume of Socrates' whole account of courage (doKeis ydp fioi —KaXeiv). The only difference between the 6p6i] 56|a of a guardian and a dog lies in this, that the former has received iraudela, while the latter has not. And it is precisely this difference which makes the guardian's &6%a lasting, as the whole of the simile from dyeing was intended to shew (iW devtroiroibs KT\. 430 A). Finally, the soldier's dpdi) Sofa has just been defined (in 430 B) as oaTTjpiav did. Travrbs KT\. TO 5ia iravTos the words 01) irdvv /jovtfiov are the necessary contrast: the &)fa is in both cases dpdri re /ecu voiu/ios, only you can depend on the guardian always, £v re \iirats Kal iv ijSovais Kal ev ewi.0v[dais Kal iv 6j3cus (429 D), but not always on your dog and slave. Cf. Men. 97 E f. d\\o T«—dvSpcCav. With the sentiment cf. Lach. 197 A ff., where however it is because they are destitute of knowledge that courage is denied to the lower animals. Isocrates Antid. 111 speaks of dogs etc. as brave. 43O c 16 iroXiTiKijv 7s—8u|±ev. In this passage TTOXITIKTJV avSpdav means, I think, primarily the virtue of a TT6AIS as opposed to that of an lhu>Tij%: cf. 442 D

rTAATfiNOX

232 Be Trepl avrov,

eav /3OVXT).

TOVTO i^rjTovfiev, aXXd Bitcatoo-vvrjv 20

en

KOXXIOV

[43OC Bii/xev

vvv yap ov

irpb<; ovv TTJV ixeivov

{fyrijaiv,

ft>9 eywfiMi, LKavSir), Xeyeis. V I I I . Aiio firjv, r)v B' iyd>, en I Xonrd, a Set KanBelv ev rij D •jroXei, r) T6
because her soldiers are brave (429 B); so that in describing the courage of the soldiers we have really and truly been describing that of our city. But the dvSpda with which we are now concerned is 7TO\ITIK7; in another, and more important sense, being based on ' correct opinion' (cf. Phaed. 82 A, B), i.e. in this instance on opinion which is in conformity with the

nOAlTEIAC A

431 A] 018a OUT' av

E

j3ov\oifvr)v

avro

trpoiepov

233 avf)vai, eotrep fi7)tceTi

il7rtcrKf^r6/jle6a poavvT]V

d\\'

(TKOirei irporepov TOVTO etceivov.

'AXXa fievToi, r)v 8' eyds,

!

ye, el fir) aZiKOi.

el efioirye /3ov\et

2/eo7ret 8r), ecf>r). XtceTrreov, elirov

evrevOev I8elv, ^v/xaivl,a TLVI teal apfiovla TO, irpoTepov.

Tleo?;

\e
Ovtcovv TO fiev tcpeiTTO) avrov 431 Kal r)TT(iiv Br^Trov av avrov

rj

yeXolov;

w? acn, tcpeiTTO) 30

teal aXXa drra YidvTWv 6 yap

TOiavra

fidXicna, e
elt) teal 6 T/TTCOV tcpeiTTtov

ev aTracnv TOVTOOS irpoaayopeveTai. 31.

teal ca? ye

KOCT/AO? irov Ti?, 77 K 8' eyw, r) aco^>poavvtj

wcrirep Xyyri avT7]<; Xeyerao.

yap

25

fiovXofiat

-Trpocreoi/cev fiaXkov

€CTTIV teal r]hovS)v Tivcbv teal eiridviMioiv iytepdreta, Brj avrov

^api^ecrdai,

Tt 8" ou;

tcpeirTcov | 0 ai/TO
' A W ' , r)v 8'

\4yoprcs in mg. A 2 : (jxtlnovrai I I S ? et (punctis notatum) A.

his ideal city falls to pieces. Cf. Rettig Proleg. p. 137. Hirzel succeeds in shewing that Justice and Temperance are different, and both of them necessary to Plato's perfect city; nor does he employ any other method than a strict interpretation of Plato's own words as they occur. See on 432 A. 43O D 24 irpoT«pov is omitted by Richards as illogical. So slight a flaw is easy to forgive; and In in /J,TJK4TI suggests that irpSrepov is genuine. Nor could Adimantus well have said that in any event he did not wish Justice—06 dr) iveKa Tr&vTa fijToOjtiei'—to be discovered. 43O E 27 el |iii d8tK<3. Cf. X 6 O 8 D ,

612 D, Cfiarm. 156 A, Menex. 236 B. The translation " as I am an honest man " (D. and V.) is inaccurate; but Schneider's " ich thate ja sonst nichts recht " hits the mark. In English we require an independent clause, ' I have no right to refuse.'
X 595 B, and see Griinenwald in Schanz's Biitrdge etc. 11 3 pp. 1—37. 28 £u|j.a>vti£.—dppovhji. On apfxovia see in 398 E n. In its musical application (rvfji(pojvia is used both of consonance as in the octave or double octave and also of other musical intervals: cf. VII 531 A and von Jan's Mas. Script. Gr. p. 102 and passim. The ^v^avia. in which

au4>poabvr\ consists is apparently of the former kind: cf. 432 A 11. 30 i]8ovii>v—tvKpa-rtia. It is chiefly this which is insisted on in the popular view of po
as to who shall be rulers, and who subjects ; a point which is not mentioned in i n . In other fundamental respects, also, the two descriptions differ; and Hirzel rightly insists that the po<sinn\: see Nagelsbach I.e. 31 XsyovTes- See cr. n. X^yoires is found also in Flor. A, in some MSS of Stobaeus {Flor. 43, 97) and in Cesenas M. \{yoi>Tcs should (with Stallbaum) be taken as agreeing with the nominative of 0ai7i, ' as men say, calling one lord of oneself in some mysterious way.' 6ij, 'forsooth,' helps out oiiK old' OVTIVO. rpbirov.

F o r other

views on this passage see App. I I . 33 KpeCTTu aviToS. Stallbaum reads KpeirTtov avrov, and wishes to do so also in 431 A below. The accusative is more natural in both places, partly because' it suggests r6 Kpeirroi avrou elv&i (cf. 6 ykp eavroS Kpdrruv KOI T]TTWV—&i> airov rfij),

partly because of Kpeirroi ayroujust before.

TTAATflNOI

234

eyu>, aiv€Tal fioi /3ovXeo~0ai Xiyeiv

[431A

OVTO<; 6 Xoyos,

(2? TL ev

avra

TO> dvBpwirw irepl TTJV yjrv)(f)V TO fiev fieXTbov evi, TO Be %eipov, Kal 5 oTav fiev TO J3&XTIOV <j>vaei TOV j(eipovo
avTov'

ofiiXias

fieXnov

eiraivel

yovv

OTCLV Se virb

/cpaTrjOi} virb irXrjdov
f/, TOVTO Xeyetv Tpocjyijs /ca/eij? o-fu/cporepov

ov, TOVTO Se to? ev oveiBei yjreyeov ' Te Kal icaXelv IJTTO) B

eavTov Kal aKoXacrTOv TOV OVTCO SiaKeifievov. io 'A7ro/8\e7re TOLVVV, rjv 8'

K.al yap eoiKev, e
eydt, irpb
ev avTtj -TO erepov

TOVTCOV evov

$iKai(o<; rjaei<; Trpoaayopeveadai,

fjfjblv iroXiv, Kal

KpeiTTa) yap

p'xei, crax^pov KXrjTeov Kal KpeiTTov avTov. y8\67ra), e(f>r], Kal aXrjdr} Xeyeis.

ainrjv

e'iirep, ov TO d/jieivov TOV 'AXX' airo-

K a t ftrjv KCLI Tat ye 7roX\a? Kal

15 TravTohaTra<; eVt^u^t'a? Kal r)Bovd<; Te ' Kal XuTra? ev Traiffl fidXio-ra C av Tit tvpoi Kal yvvai^l

Kal ooKeTai1; Kal TWV eXevdepiov Xeyo/j,eva>v

ev Tois TroXXot? r e Kal cfraitXoK. 6.

T6 I I : rbv A.

Haw

12. oS %q: oSv All.

4 3 1 A 3 Ti—TA piv—TO 8e. For the subdivision of 71s cf. V 463 B, VIII 560 A, Gorg. 499 c. Other examples of 'partitive apposition ' are V 461 D, 477 c, vili 552 c : cf. also v m 556 B, IX 592 A, X 618 E. 6 TO KpefcrTW auTOv: sc. Qaiverai fiot TOVTO \tyeiv. The expression KpuTTta avrou is the subject, and TOVTO the object. T6V for T6 (see cr. n.) is indefensible. See also on TOVTO S£ below. 7

irXij8oi)S TOU xeCpovos.

8

TOWTO hk—8LaKc(p.evov. TOVTO is

11 379 c n.

the object of ^/4yfiv, whose subject is still strictly speaking TO KpetrTui ai/rov or (which is the same thing) OUTOS 6 \A70s. In \j/£yew and Kaheiv the \6yos is halfpersonified : ' this the phrase censures as something disgraceful, and calls the man who is in this condition a slave to himself and intemperate.' For the recapitulatory TOVTO Si cf. Ap. 58 E with my note ad loc. Hartman's TOVTO S-f) is an unhappy suggestion. 4 3 1 E 9 ioiKtv. sc. 6 X670S TOVTO f}o6\e
fiiv o$v.

T a ? Se ye airXas

15. waurl H. Wolf: -rain codd.

whereof the better part rules the worse' etc. 4 3 1 c 15 iroio-C. See cr. n. The corruption—an easy one in minuscule MSS—recurs in VI 494 B. See Introd. § 5 and Bast Comm. Pal. p. 705. The object of this part of the argument is to shew that our city is atixppuiv not only as being KpelTTwv avTrjs but as being KpelTTwv iiSovwv Te ical iiridufitiov—a kindred, but not quite identical, notion: pf. 431 D. In adding yvvatgl Plato speaks from the ordinary Greek standpoint; in peijpitting some women to be guardians, he tacitly allows that in some cases their desires (unlike those of olntTai etc.) are /tera vov. Cf. Laws 780 E ff. 16 \tyo\Uvav is emphatic. No one is free who is a slave to his desires. Cf. I 336 A 11. 17 TOS 8^ ye KT\. I have returned to the MS reading. The accusative with Tvyx&vtii and its congeners is—except with neuter pronouns (Jebb on Soph. O.T. 1298)—almost unexampled (imroff
TTOAITEIAC A

432 A]

235

re Kai fierplas, at Br) fiera vov Te Kai B6%r)<; 6p8f/<; Xoyicrfiy dyovrai, ev oXuyois re ewiTev^ei, /cal rolf fteXTioTa fiev (f>vaiv, fteXTUTTa Be iraiBev6elr]. OVKOVV Kai ravra opas evovra aoi 20 ev ri) TroXei, Kai Kparovfieva? aiiTodi TO.? eTri&v/jda<;' Ta? ev TOIS

J) iroXXols Te Kai ' avXoi,<; vwo re TWV efiri6vfiLoiv Kai TT)? <j>povr)<; T»}? ev rot? eXaTTocrl re Kai e-meiKecrTepois; "Eytay , e<pr). IX.

Et apa Bel Ttvd TTOXIV Trpoaayopeveiv

KpeiTTa -fjSovwv re

Kai iiridv/judov Kai avTr\v avrfjrj. K a t (Jir)V elirep av ev aXXrj TroXet, rj avrrj So^a E evecm T019 re ap^ovcri Kai ap%o[j,ivoi<; ' irepl TOV ovaTivw; Bel ap%eiv, Kai ev TavTy av etr) TOVTO ivov. rj ov BoKel; K.al fidXa, ecf>rj, a6Bpa. ' £ y irorepoi'; ovv cptfcreis T&V TTOXIT&V TO awfypovelv 30 evelvai, orav ovrtof e^uxriv; ev TOK apyovoiv rj ev TOI<; dp%ofi.evoi,<;; 'Ev a//.(f>OTepoi<; TTOV, e(f>r). ' O p a ? ovv, r/v B' eyw, on eiri,et.Kw<;

ifiavrevofieda Tt Srj; "On

apri, to? dpfiovia rivl 17 atocfypoavvT) dofioicorai; ov% (Lairep r) dvSpeia Kai r) aocf>[a ii> fj.epei rivl

432 eKaripa ivovcra 1) filv
35

A1.

4 3 1 D 27 KOI |iiiv—68pa gives a 4 3 2 A 2 81' bX.T]S—8id irao-uv. Si' third feature of the ouippoavvT) of a city. 6\TJS SC. T7js To\ea)s, not \vpas, as J. and We have shewn our city to be (1) Kpehruv C. strangely suppose. 5ia ira&Giv sc. T&V ailT^S, ( 2 ) Kpe'lTTUlV T)80VWV T€ Kai €TTLXopSQv should be taken with %vvq.SopTas Bvfuwv. It is also (3) d/MovoriTiKV] wepl (so also Schneider), i) Sia iraaHv avfirod ovffrivas Set &px^v. (3) corresponds (pwvia is the octave (Arist. Probl. xix to Koa-fiQS, (2) to iyKpdreia, (1) to npeiTTu> 35. 0.2oa 27 if.), the KaWiffTij vvfxwvla., avroxi in 430 E. Thus the discussion in according to the Greeks (Arist. I.e.), this chapter follows a chiastic order. readily sounding to the ear as absolute 4 3 1 E 32 iv d|iu|>OTcpois. Cf. 442 c,D. unison; hence the point of raiirdv, which Aristotle and others seem to have supis an accusative depending directly on posed that uuxppoavvq was the special JuxpSoj/ras. See Arist. I.e. 14. ai8 b 7 ff. virtue of the lowest class in the State and 5ict TI \av6avei rb Sia traauv Kai SOKGI the lowest element in the soul: see Top. 6/i6
nAATfiNOZ

236

[432

TOI)? r e acrdevetrTaTOvi

Kal

rovs

cScrre opdorar

Kal TOI/I;

fiecrovs, el /J.ev ftovXei, (ppovtfcrei, el Be

5 fiovXei, la")(yl, el Be, Kal ifKriOei r/ ^prj/j,aaiv TOIOVTWV

ravrbv

A

av ai/j,ev ravrrji/

f) aXXm oraovp TO>V rr\v

ofiovoiav

crvvrjv elvai, j^eipovo'i re Kal afietvovos Kara,
to suppose that Plato is thinking of 17 5I s &ek iraauv in the face of his own words, which refer only to a single octave (Sid. vaauiv Trapexo/i'vr] KTX.). In talking of diiKpfioavvri Plato usually distinguishes only between two classes—rulers and ruled: 431 D, E and infra x€'LP°vte Te Kal dfieivovos. See also on 443 n. 4
virtue remains for the third class of citizens? and what guarantee is there that
If we bear in mind that the Rulers are

&
includes both Rulers and Auxiliaries, we equipoise and measured cadence of this may tabulate the virtues of the three stately sentence may well suggest a chorus of voices singing in unison. Cf. Ill 401 C. classes thus:— Virtues of Rulers, Cobet's excision of the second /3oi/Xei is sadly out of tune. (roLa + dvSpeia Virtues of Soldiers, 6 Ta«TT)V rrjv 6p.6voi.av prepares us for the definition about to follow. There avSpda + a o t p \ are various bfibvoiai: this one is agreement Virtues of Farmers, etc., au(pponiri]. oirbTepoK Se? apxeiv etc. Hirzel is, I think, mistaken in holding ov that auHppoavvT] is a virtue of the whole 7 x."P °s KT\. : ' concord between and not of the parts; the fact is that the naturally better and the naturally it is a virtue both of the whole and worse, on the question which should rule, of each of the parts. Strictly speaking, whether in a city or in an individual.' iv evl eK&iTTif) anticipates 442 c f.; but is of course, bfibvoia. or ^ufj.tpwvla implies more parts than one, and ««cord is imjustified here by 431 A, B. possible to a unit; but the essence of the We may now sum up Plato's account virtue consists in the view that the best of (Tw<j>poirivTj so far as it is a virtue of the State. It involves three elements: (1) the shall rule, and this view is present in rule of the better over the worse, (2) the each of the three classes. For ima.waivT\ rule of poffvvT], u n l i k e ' aotptapp. 138 f., 157 f. and ivdpela, is a virtue possessed by all 4 3 2 B—434 c Where then is Justice* the three classes of the City. Krohn We must beware lest she escape us. Socrates (PI. St. p. 372) pronounces awcfrpoavvii presently exclaims that he has found the otiose and "ornamental." The charge trail. Justice is the principle, or else one is best refuted by considering whether form of the principle, which we laid down the City is complete without it. (The at the beginning, vis. that each individual part played by Justice will be discussed shall fulfil that function only for which he later.) Apart from aintppoaivi), what is naturally best fitted. In other words,

432 C]

TTOAITEIAC A

237

i, £9 ye ovrcoal 86i~av TO Be Brj \oiirbv xpi r) Biicaioavvr).

elBos, 81 o av e n 10

7roX<.5, ri TTOT av e'ir); Br)\ov ydp, OTI TOVT AfjXov.

OVKOVV,

axrirep Kvvr)yera<; rivdt

ddfivop

W TXaviccov,

vvv

KVKXO) Trepibarao'dai

eanv

Brj r/fias

8ei

Trpocre^ovra^

TOV vovv, fir) Trrj Bia(f>vyr/ rj BiKaioGvvt] icai davi(r0e2(Ta aorfKos C yevijTcu'

avepbv jap

' Bi) 6'rt

ravrrj

Try taTiv.

irpodvfJLOv KariBelv, idv 7T&)9 7rpoT€/30? ifiov E t
fidWov,

ri 8' 09, rjyov. (paiverai 13.

Kal

fiot, fjLeTpi

^r)v, eVnov ey&S, BvafiaTOs; y£

ical 67rtWtO9 • 'icm yovv

da.fj.vov I I : dafjwbjv A .

8e\ov A.

e/j,ov.

ovv

ical 15

idv fioi eirofjievui %pr) ical TO.

BeiKVVfieva Bwa/Mepw icadopav, irdvv rjv 8' 67C1S, evt;d[i6vo<; p,er

Spa

IBrjs ical ifiol pdo-r)<;.

aWd

"Fiirov, fiovov,

TK 6 roircx; 20

cr/coTeu/09 ical 8vcr8i,epevvr)TO<; •

16. pa.(TT)S I I : ^pcttrets A .

17. aitpeXov I I :

18. fierplif H . Richards: /xerpius codd.

Justice is, in a certain sense, * minding 4 3 2 c 16 <|>pacrT)s: "point out.' one's own business.'' Four considerations There is no occasion to read (with Ast point to this conclusion. In the first and q) /rat txot. tppdaeis. place, it is in order to make the other three 18 jnerpCw. S e e cr. n. fxerpUiis XPV~ take root that we require a fourth virtue; aSai could only mean ' to treat fairly,' but and it is just the division of duty accord- this is not to the point. The only relevant ing to natural capacity which renders the meaning is ' you will find me very tolerother three virtues possible. Secondly, able,' and fierpLtp /xoi x/") 0 '" conveys this this is the only principle which can be sense exactly. Cf. eTrofj.4i'(ji XPV—K
238

TTAATfiNOI

[432 c

dXXd yap 8fia><; Ireov. ' '\TEOV yap, eri. Kal iya> Kanhcov 'lov lov, D elirov, w TXavKwv trdvv 2

Kivhvvevo/aev

Tt eKCpev^eiadai ^fia<;.

TI e^euv I'^vo?, icai not, hotel ov

E S dyyeXXeif,

S 8' eyco, ftXaiciKov ye jj/ticSi' TO Trddos. aiveTai nrpo troBdSv rj^ilv e£ dpxfjs ap

roiJLev, iroppai

on

iXeyofiev

Be iroi

direaKoirovfiev,

X.

nvd

avTo.

§ hi] Kal

fiev OVK E ekdvdavev

OI)TQ>9, etTroj/, &>? hoKov/nev fioi

avrb Kal aKovovres ndXai rpoirov

XePeriv

wa-ivep 01 iv rats

b e%ovcriv, /cat, r)/j,ei<; et? avro

30 i.'cr&xj 7)fjid<;. IIcos, ecf>r), Xeyeis; Kal \eyovres

"H fnjv, TJV

TlaXat, w fiaicdpie,

KvXivBelo'Vai, /cai ov% ewpw/nev

avTo, dXX' rffiev KarayeXaa-Toraroi,^TJTOVCTI-V ' evlore

v o" oy.

To irolov;

ov /AavOdveiv rjpwv avT&v,

MaKpov,

e
'AXX', fy S' eyw, aKove, \ el n dpa \iyco.

b yap eg dpxrjs 433

edefj-eda Beiv irot,elv Bia Travros, ore TTJV TTOXIV KaraKL^Ofiev, TOVTO eoTi,v,.w<; ifjbol BoKel, ryrov TOVTOV TI elBos r\ BiKaioavvT]. Be Br/Trov Kal 7ro\Xa«;t9 i\eyo//,ev,

el /j,ifjLVr)aai, on

5 ev Beoi eTTiTi)Bevei,v TWV Trepl T^J» TTOXIV, et? o avrov eTriTTjBeiOTaT'r] TO TO avrov 22.

7re
Trpdrreiv

'E\eyo/u,ev

ydp.

idefieda

eva 6Kao~Tov Kal

rj (^>i;o"t? firjv on

ye

Kal /MTJ TroXvTrpayfJ.oveii' BiKaiocrvvr) eari,

lov iounos: lob lob codd.

4 3 2 D 22 lou, l o i : ' J o y ! J o y ! ' iov dolentis, lov gaudentis, according to the Scholiast on Ar. Peace 318: cf. Suidas s.v. Ancient authorities differed on the point (see Blaydes' critical note I.e.), but modern scholars for the most part agree with Suidas. 24 €K<j>cv£tfo-6ai—eS dyyiWa.'S. The contracted form of the future of <j>evjm is established by the authority both of the Paris MS, and also of Aristophanes and Euripides, as Schanz has proved (Vol. XII p. xvi). Schanz may be right in supposing that it is borrowed " ex ore populi." For .eS o77f\Xecs Phrynichus (s.v. ebayye\l£ofMil
4. 5^ A 2 II: om. A1. of Justice is not exhausted till individual Justice has been discussed. See on TOIOOTO in 443 c. 6 4iriTt]8«iOTaTH. £mTq5eioTa.Ta (Herwerden) is not good: cf. II 374 E and supra 430 A. A few MSS omit ire<j>vKvla, not unnaturally; but the reduplication in tpicris—ire^vnvia adds to the emphasis. Plato never tires of emphasizing the ' natural' features of his city in Books II—iv. 7 SiK
TTOAITEIAC A

433 B ical TOVTO elpy^Kafiev.

aKXcov re

TTOWWV

Y^lprjtcafiev yap.

239

UKrjKoa/^ev Kal ' avTol TOVTO

7ro\\a/ct?

TOIVVV, TJV 8' iyco, a>
Kivb'vvevei rpoirov riva ytyvo/juevov -q SIKCUOO-VVT) elvai, TO TO. avTov 10

irpaTTeiv oXaQa b'Oev reKfiaipofiai; OVK, aWd \ey, ecprj. Aoicet fjLOi, fjv b" iyw, TO vTroXonrov ev T{) iroXei wv io~Kefifj,eda, a-axppoO~VVT}$ Kal avSpeias

Trjv hvvafiiv

>ca\
irapeo")(ev,

o-
waTe iyyeveaOai,

easanep

dv evfj,

o irdaiv

i/ceivoK

Kal eyyevo/Mevoif; ye

KCILTOI e<pafj,ev SiKaioo'vv'rjv 15

Traptxei Vind. D F :

iroXvTpayfioveiv is an error for auxjipoNo stress should be laid on the fact that 5iKaio, ' we and others have also be different if we read SUauiv, but for said that Temperance is Ta aurou wp&Tthis there is no occasion. There is still Teiv.' Adimantus assents. ' Well,' conhowever a difficulty in Sitctuo/rivq: see tinues Socrates, 'it is apparently (not next note. Temperance, hut) Justice which is TO. 4 3 3 E 9 €lptJKa(j.£v -yap. This has not auToO wpdrreiv.' This view gives a much been said in trie Republic, nor (so far as I better sense to KCU in Kal TOVTO, and T) know) in any of Plato's earlier dialogues SiKaioavvri receives the proper emphasis. (if we except Ale. 1127 c), so that tlp^Kaiuv refers to ordinary conversation. Such 11 SOKEI—tvpoiptv. Things which are a view has affinities with the legal view equal to the same thing are equal to of Justice as the virtue which respects the one another. Now (1) the Virtue which rights of others (cf. 433 E and I 331 A ff.), enables the others to take root, and and is natural enough, especially with the (2) Justice, each = r6 birb\oiirov. Thereloose connotation which BiKaioi) had infore Justice enables the other Virtues to popular language. It is however curious take root. <But that which does so is that in Charm. 161 B ff. precisely the TO. ai>Tov irpaTTeiv. Consequently Justice same account is given of Temperance: is ret aiiTov wpaTTeu>.> Plato seldom aprt. yap avefivfadrp' S ijdri TOV iJKOVffa leaves so much to be mentally supplied X^yovroSy oTi awcppoavvT) av eijj TO T.CLin his reasoning. iavTov irparreiv : cf. Tim. 72 A el Kal 15 irape'xEi. See cr. n. Former 7rd\cu Xeyercu rb TTparrciv Kal yvwvai editors (except Ast) retain irapix^v and Ta re aurou Kal eavrbv G&ippovi [x6v<£ explain it as depending directly on SOK«. •upaa^Kuv. In its popular connotation, If this is right, /cat before tyyevoixtvois ffutppo&vvq was not always distinguished joins TOVTO ehiai and irapixa-v, but Kal from Sucauxririi, and even the philoeyyero/xivois ye, following immediately sophers (as Strabo VII 3. 4 observes) on iyyev4a6ai, naturally suggests that sometimes used the words in nearly an irapt'xeu' and eyyevto-Bai. are coordinate identical sense. See Nagelsbach Nachand both under the government of waTe. hom. Theol. p. •238. Steinhart and others That this was felt in antiquity is proved find in the difference between this passage by the variant eyyev6fi.ej/a for tyyevoand the Charmides I.e. an indication of pevois, preserved in Stobaeus (Flor. 43. the Socratic and Platonic doctrine of the 98) and in S. The author of the reading unity of Virtue. No doubt there is a eyyevbiJ.eiia must have understood Plato certain sense in which virtue is one (see to' mean 'which enabled them all to make below on 434 c), but we must insist their appearance in the city, and having that the specific virtues are represented done so, to keep it safe, so long as they by Plato in the Republic as distinct; are there,' and this, I think, is the natural on any other hypothesis, the perfect City meaning of Plato's words, if irapixw is falls to pieces. Perhaps SiKaioativr) after retained. But the sentiment is compara-

240

rTAATQNOZ

[433 c

1

eo-eo~6ai TO inroXei, el Seoi ye Kplvai, ri rrjv iroXiv fjfiiv TOVTCOV fidXiara dyaOrjv direpyaaerai iyyevofievov, hvcriepiTov av eirj, iroTepov r) ofioho^ia rdSv dp%6vT(ov re Kal 20 dpj£ofi.ev<0v, rj f) irepl Seivdov re Kal fit], arra sort, So£r;? ivvo/xov acorvpia iv TO£? crrpaTtaJTat? iyyevofievrj, t] i) ev TOIS ap^ovai p6v7)v\aKr) evovcra, r) I TOVTO fiaXicrra dyadrjv avrr/v D Troiei evov Kal iv iraiSl Kal iv yvvaiKi Kal BovXco Kal e\ev6ep
7]' 7rt3? $' ov; 'EivdfiiWov apa, t»? eoiKe, rrrpof dperr/v TroXecos Trj re aotftlq avT7J<; Kal Trj crwcfrpoavvt) Kal Ty dvhpela r) TOV eKaoTov ev avTy TO, avrov TrpaTTeiv &vva/j,i<>. Kal fidXa, er). OVKOVV SiKaiocrvvtjv TO ye TOVTOIS evdfjuiXXov av et? ' dpeTrjv TroXew; Oelrjs ; TlavTa-rraai E 30 jxev oiv. 2«07T6t 8r) Kal Tr/Be, el OVTO) So^ei. apa Tot? ap\ovo~iv iv Tjj iroXei r a ? SiKas irpoaTa^ei1; Sixd^eiv; T t firjv; ? H a\Xov ovTLvoaovv fiaXXov ecfriefievot hiKaaovauv 17 TOVTOV, OTTOX; av eKaaroi, fir/T e'yuxri TaXXoTpia jxiqTe TU>V avTwv o~TepcovTai; OVK, dXXa TOVTOV. 'fl? hiKaiov 6Wo
^AS1: Vn.

TLvbs oSc A I I ^ .

30. OSTUAH: rotirov II:

tively weak; and consequently Ast and Hartman wish to cancel irap^xe"', making awr-qplav depend upon irap4axG1/' but a present tense is necessary, irapex^ seems to me what Plato wrote, 'aye, and after they have appeared it preserves them, so long as it'is present in the city.' A relative clause often passes into an independent sentence (see on II 357 B) ; and the idiom is appropriate here because it responds to the emphatic Kal—7^. For Kai—ye cf. 425 B n. 4 3 3 D 23 8ov\co—dpxo|ie'vw. On 8ov"\(j! see v 469 c n. Richards would insert Kal -yeapyqi after dTiiuovpyy, pointing out that the other words go in pairs; but the difference between Srifiiovpyi^ and yeupyqi is insignificant, since both artisan and farmer belong to the same class in the city. 24 «ts wv. Most of Stobaeus' MSS (Flor. I.e.) read eh iSv iv. 'iv is unnecessary with Kal ofo {iro\wirpay/i6i>isi following (Schneider).

in mg. yp. aavry A2.

TOVTO A.

34.

32. oimvoa-

TOIHTOV A 2 I 1 : TOVTO A 1 .

4 3 3 E 30 oxon-ei K T \ . This T(Kfitfpiov turns on the judicial sense of diKato(rirvTj: cf. I 33 c E ff. The judicial functions ' of the rulers follow naturally from 428 D, where it is said that aotpia /3ouXei)cTai—6VTIV' hv Tpbirov OOTIJ re (sc. T\ TTISAIS) wpos avriiv—dpurra 6/u\oi KT\. It is clear that no class except the rulers can be judges in the State, and judges are necessary: see n i 408 D ff. 35 lavrov KT\. eavrov is a possessive genitive depending on TOU. It should be noted that although 8;is TOV ohelov is not the same thing as irpa£is TOV oUeiov, the latter involves the former. Plato is looking for a point of contact between his own view of Justice and the popular judicial meaning of the word, and finds it in ?£is TOV oUdov. Krohn (PI. St. p. 49) appears to me to attach too much weight to ?|is TOD olntiov when he calls it a new " Begriffselement," and complains that it is "weder sachlich erlautert, noch logisch streng abgeleitet."

TTOAITEIAC A

434 C]

241

ravra. 'ISe Sr/, idv TeKTOvos, rj TO.

opyava fieraXa/j./3dvovTe<} TaXXr/Xcov rj Ti/j,d<;, rj ical 6 avrbv dfj.<^oTepa Trpdrreiv, iravra TaXXa fieraWarTOfieva apd 5
Srifiiovpyb<: mv r) TI<S dXXo<; xpr)fiaTiaTrj<; (pva-ei

eveira

B eiraip6fx^vo Ttp TOIOVTW etv

TO TOV iroXefiiKov etSo? eTTi^eipfj livai, rj TCOV TroXefiiKwv Tt? et9 TO TOV ftovXevTitcov KCU
opyava fieTaXafi^dvcocri ical TO? Tifids, i) bWav 6 avTo? -rrdvTa TavTa dfia eTTi^eipfj irpaTTeiv, Tore olfjuai ical ao\ Boicelv TavTrjv Trjv TOVT(OV fj,eTa/3oXr)v ical iroXvirpayfioavvriv oXedpov elvai Trj iroXei. Tlavrdnaai /j,ev ovv. ' H Tpiwv dpa OVTCDV yevwv iroXvirpay-

C fjLoervvi) ical fieTafioXrj ' et? aXXrjXa fieyio-Tr] Te ftXdfir) Trj iroXet 15 ical opdoTaS av irpoo-ayopevovro fidXiaTa icaicovpyia. Ko/uSg p,ev ovv. KaKovpycav d&iKiap {^rjaeif eivat,;

XI.

TldXiv

Be Tr)v fieyicTrjv TTJ? eavTov iroXeco1; OVK Ilfu? 8' ov; TOVTO fiev dpa dSitcia.

8e wBe Xiycofiev 8.

Tip I I :

Cf. 442 E. It should be mentioned that the poet Gray (with less than his usual critical acumen) conjectured TOU <7roieu/> TO oiKeibv re ical •< TA > iavrov, comparing oUeiowpayta in 434 c. 4 3 4 A 5 irdvTa roXXa means everything except what Socrates is about to mention, that is everything except the interchange of rulers and ruled. So J. and C., rightly, I think: cf. 421 A, VII 518 D and Laws 798 D. Other editors explain raXXa as " reliquorum opificum opera"; and so also q, reading rj iravra roXXa TO. ye TocaDra; but it is difficult to extract this meaning out of T&X\a without T<£ ye Toiavra, and the asyndeton is also very harsh. Madvig's conjecture ravra is improbable, though adopted by Baiter. Adimantus would catch the meaning all the more easily on account of the similar statement in 421 A, and because TTAVTO. would be pronounced with emphasis, as the asyndeton also indicates. I have removed the comma usually printed after jueraXXaTTiS/iieca; for Tr&vTo. TiSXXa includes within its scope all the cases menA. P.

j^pr/fjuaTocrTLKov, e-rriKOvpiKov, A.

tioned, and is directly the subject of 5o/cei. 6 d W 8TO.V KTX. Plato is probably thinking of Athens again: cf. supra 424 D n. and Krohn PL St. p. 46. (ftvaei belongs to &>. Hartman needlessly expunges &v and reads
TTAATQNOI

242

20 <j>v\a/a,Kov yevovi olKeioirpayla,

[434C

eicaaTov TODTCOV TO avrov

trpdrTov-

TO? ev iroXei, TOVVOVTIOV eiceivov SiKaiocrvvrj T ' av e'lrj Kal TTJV iroXiv Si/caiav

Trap&xoi.

OVK aXXrj efioiye ' Soicei, % o" 09, eyeiv 7) Tavrtj. D

MrjSev, r/v 8' iyd>, "Tto irdvv

irayi(o<; avTO Xeyafiev,

•fjfilv Kal

TWV dvOptoiroiv

eh

eva

eKaarrov

Ibv

25 ofioXoyrjTai, Kal exel SiKaiocrvvrj elvai, crvyx^pV^fieOa Kal ipovfiev;

el 8e yd), Tore aXXo TI crKe^jrofieda.

creo/j,ev T^r aKeyfriv, fjv wr)6r)p,ev, el ev fiei^ovi Scicaioa-VPT)V irpoTepov e'/cet eiri^eiprjaaifiev

20 IKOOTOV—iroXei. is cancelled by Herwerden as a marginal note on oixewwpayla. The words add to the weight and impressiveness of the sentence, and have a decidedly Platonic sound. 21 TovvovTiov IKCCVOV. e/celvov is ' the other,' i.e. Tro\virpay/io
II 2 3 .

dXX' eav fiev TO etSo? TOVTO i]Sr]' TI yap vvv 8'

TLVV TU>V i

dedaacrOai,, paov av ev

of political SiKaioaivq, there is every reason to suppose (with Krohn I.e. p. 46) that Plato was not uninfluenced by the iro\vwpayii.o
'397 a 7ff-)To sum up. Civic Justice is the fulfilment of the maxim rb airov irpiTTeiv by 4 3 4 D 23 irayCcas—X«Y»|i.ev: cf. V the three classes in the City. There is 479 C irayiojs voi}i. In taking this view out. (Keino is not quite suitable because,

nOAITEIAC A

435 E evl av6pdyrra> Karihelv

olov earvv.

243

Kai ' e'8o£e Br) T)IM,V TOVTO

7roA.t9, Kai OVTQ) coicl^opev &>? e&vvdfieOa dpicrTqv, eS et'SoTe? on

elvat ev 3°

•ye rfi ayadfj av el'r). o ovv rifxlv eKel i(j)dv7], iirava^eptofiev ei? rov eva, Kav fxev 6fj.oXoyrJTaL, /caXco? e f e f eav Be TO aXXo iv TGJ evl 435 i/j,a!,vr)Ttu, -TTOXLV eVafioj/Te?

i-rrl TTJV iroXiv

ftaaavwv/iev

\ zeal

rd% av Trap1 dXXrjXa aKOTrovvre'i Kai TptjSoi'Te? toenrep £K irvpeiatv iroiijaaifiev rrjv SiKaiocrvvTjv, Kai cpavepav yevo/ievrjv av avrrjv Trap' f)fiiv avrois. 'AA,\\ ecprj, Ka0' 6B6v re Xeyeis 4.

Kai iroielv

^pr} OVTCOS. *Ap' odv, f\v 8' i
/3e(3ai«ira(|Ue0' q: /3e/3aiw
Hind in J. Ph. x pp. 120—131. The fundamental principle on which the theory of Book IV should be interpreted is that the just soul is an image of the just city. tween iv fieifovi—€X^VTWV a n d ec £vl Now the just city is a & with three TroXXd: diiffpunrtfi, and is in harmony with e/tet so therefore is the just soul. Plato states itpdv-r} below. diKaioirvyijV depends on VT03v this quite clearly in 443 E £va yev6/ievov &edffatrdat, a n d TCIV ix^ is ' its pos£K troXXQv. In this sense, therefore—and sessors ' : cf. II 367 B, D, E. In reciting to Plato it was something real and no the sentence, the voice pauses after ix6vTU>V and pronounces e/cei with emphasis. mere figure of speech—the soul has unity; iicei (with which cf. eiceivov in Parvi. 133 D) but not, strictly speaking, in any other sense; otherwise we are in danger of obwas rightly retained by Stallbaum, who literating the distinction between the three did not know that it was the reading orders of the city, and so destroying the of A. 4 3 4 E 29 TOUTO: i.e. T6 fj.e?^oy TUIV whole fabric. Of course nothing which Plato now says should be taken as prej 4 3 5 A 4 Ka9' 68dv. Cf. (with judging the question about the nature of soul in its iX^ffarTdTi] tj>iais, i.e. when Schneider) infra v n 533 B and Crat. 425 B. iiiBo&ov for ttad' bibv (Herwerden) exempt from all the evils which are inseparable from matter (x 611 Bff.): is a sorry piece of criticism. 4 3 5 A—435 D The point to be de- if wholly separated from material accretions it is probably f/.ovoeid^s (612 A), termined is this: are there three psychological forms or kinds in the soul of the XoyuTTiKdv alone remaining. See on X 611 B. But for the present we are conIndividual^ corresponding to the three cerned with soul incarnate; and Plato orders in our City ? And is the Indicertainly speaks of this as having three vidual temperate, brave, wise and just in parts. Cf. Zeller4 n 1, pp 845 ff. In virtue of the corresponding affections of these kinds ? Our present methods of in- what sense an immaterial thing like the soul even when present in body can be vestigation are wanting in exactness; but they are sufficient for our immediate object. said to contain 'parts' or 'kinds' (p^py, ddr), yhr/) is a further question, which 4 3 5 A ff. The passages in Plato dealPlato does not here raise, although his ing with psychology have been collected followers have done so. It is doubtless and carefully expounded by E. W. Simson true (as Archer-Hind holds I.e.) that Der Begriff der Seele bei Plato (Leipzig ' parts' of soul can only be different modes 1889). I have found Simson's treatise more of its operation; and a consciousness of serviceable than Chaignet De la Psycho- this fact seems to betray itself in 439 B, D; logie de Plalon (Paris 1862). Dr Brandt's but we shall best apprehend the meaning Program Zur Entwickelung der Platoniof Plato in this passage by treating the schen Lehre von den Seelentheilen (Leipzig analogy as Plato does, i.e. as valid 1890) will also be found useful in studying throughout, and speaking, in common the psychological theory here unfolded. with Plato and his commentators, of For an attempt to shew that Plato always ' parts' of soul. See also on 435 B. believed in the unity of soul see Archeralthough it must mean justice, it suggests something more remote, exef on the other hand helps out the antithesis be-

16—2

rTAATfiNOI

244 ravTov ov

dv Tt
ravTr),

Kal

fi rainov

BiKaio<; dpa

[435 A

fiel^ov re Kal eXarrov,

irpoo-ayopeveTat,,

dvrjp ZiKalas

7ro\ew? ' KCLT airo

avvrj<; elSos ovSev Stoio-ei, a \ \ ' ofioiov etrrat. 10 fievroi

7ro\{?
elvai

avofioiov

r) ofioiov;

BiKaia,

Tvy%dvei

"Ofioiov, e<jyrj. TO TT)? hiicaio- B

"O/xoto?, er}.

on

iv

TO CLVTCOP eicao~Tov eirparrev

avTrj Tpnra

'AXXa yevt}

(pvaewv

evovTa

dvBpeia

Kal o~o(pr) Bid TWV avTwv

TOVTCDV yevwv

sU'

T£ Kal

efet?.

TOV eva

to ty'Cke, OVTW;

'A\i)dr),

dgicoo-ofiev, TO avTa IS TO avrd irokei.

Ha
eiBrj ev TTJ auTov ' "tyvxfj e^ovra,

dvd/yicr), er). E t ?

0avfi.dav\ov.

dpa,

rrddr) iicelvoi<; TSSV axnSiv 6vofiaT(ov 6p0a><; d^iovaOai

e'iBrj TaiiTa 20 Ta Ka\d.

er). Kal

ravTa

acocfrpav Be av Kal

iv

<$>av\6v ye

av,

efnreTrT
avTtj

et're firj.

Oi) irdvv

(JLOI BoKOVfiev, €<j>7), els

'law; yap, w Stu/cpare?, TO Xeyofievov QalveTai,

r/v K eyw.

Kal ev y

dXrjOes, OTI -^aXeira

'ladi, «o TXavicwv, I a>? D

f] £fj,t) So^a, dfcpifHo1; fiev TOVTO e« TOIOVTOIV fiedoBcov, otaii io.

rfi

f/v 8' iyd>, w

6Vt I I : ore A.

vvv iv

a^/rrj I I : eavrrj A.

seriously. Cf. (with J. and C.) 423 c—E, 4 3 5 A 6 \uiX,ov—JXa-rrov: 'whether 426 A, B. greater or smaller.' The insertion of ov after £\O.TTOV, suggested by Dobree, is 4 3 5 D 20 Kal tv y'—c|apK^o"». The unnecessary. difficulties connected with this passage 4 3 5 B 14 T& cujTa rauTa eXSr]. et5ri have led to much discussion: see for example Rettig Proleg. pp. j 26 ff., Krohn used in this sense is slightly confusing after cISos has just been- applied to SIKIUO- PL St. pp. 128 ff., 144, Pfleiderer Zur Losung etc. pp. 25, 73, Hirmer Entst. u.
nOAITEIAC A

435 rot? \6yois

-xptofieOa, ov fit] irore \d/3(ofiev

KaX Tr\eia>v oho? JJ STTI TOVTO ayovaa1 fievutv

Te Kal TrpoecKe/x/Mevajv d^iojf.

245 « t t i | yap fULKporipa

t'trtu? fievToi T(Sv ye TrpoeiprjOVKOVV

dyaTrrjrov; er)'

ifioi fiev yap ev ye ra> irapovn t/cavw? av e^ot. ' A t t a fiivTOi, 25 elirov, epoiye Kal irdvv i£ap/ce<7ei. M ^ roivvv a,Troicdfj.T)t;, er], E dWd aKOTrei. *Ap" ovv rifiiv, I r\v S' eya>, -rroWr) dvdyic-q 6/ioXoyelv, OTI ye rd avra ev endartp h'veariv r/fidov eiSrj re Kal r\Qt), airep ev TTJ iroXei; ov yap irov aKkoOev eKelcre d
dXXr; Flor. T cum Galeno (v p. 481 Kiihn): dXXA

AllSq.

one part, feel angry with a second, desire holds that the ' longer ways' of IV and vi are different and distinct [PL St. p. 128); •with a third? In examining this question we begin by laying it down that the same and Schleiermacher supposes (Einleitung p. 71) that the irkeloiv 6S6s of IV is to be thing cannot do or suffer opposites at the found in the psychology of the Timaeus; same time in the same part of itself, and with reference to the same thing. This but that Plato meant the two ways to be rule is of universal application; apparent identical is certain, for he explicitly says exceptions there may be, but never real. that they are (vi 504 B ff.). The only Desire and Aversion are opposites; and way out of these difficulties is to suppose that TOVTO here was not intended by Plato Hunger and Thirst are tvw specific varieties of Desire, relating to meal and to refer to the psychological, but to the drink, considered absolutely and without ethical question, to which the psychoqualification. Now it sometimes happens logical enquiry is introductory. TOVTO must then be taken as diKaioffivris re Trtyt. that we are at one and the same moment Kal o~0MJ>poativ7js Kal avSpelas Kal o~o
TTAATQNOI

246

[435

30 €(.'17, ei Tt? olr)8eiT) TO OvfioeiSes fir) iie rdov ISitorcov iv rals iroXeaiv eyyeyovevai, ot &r) Kal e%ovo~c ravrrjv rrjv. airiav, oiov 01 Kara rr/v ®paKi)v re Kal i/KvdiKrjv teal cr^eSov rt, Kara rbv aveo roirov, rj TO (f>i\ofjia0e<;, 0 8r) irepl rbv Trap1 r)fxlv /AOXMTT av Tt? alridaairo TOTTOV, rj TO I <j)i\,o)^p^fiaTov, b irepl rov<s re <£>olviKa<; elvcu ical 436 Tou? Kara AIJVTTTOV (pair) TI? av ov% rjKLara. Kal fiaXa, er). TOVTO fiev Sr) OVTCOI; e%ei, r)v S' iyoo, ical ovBev xaXeirbv yvwvai.

Ov SrJTa. 5

XII.

ToSe Se fjZt] y^aXeirov,

ivpaTTOfxev rj rpialv dvfiovfieda

Se a\\cp

ovaiv

aWo

el rq> avrm

aWa-

TOVTWV

eKacrra

fiavOavofiev /j,ev erepw,

TS>V iv rjfitv, eTrit/vfiovfAev

S' av

rplrq)

nvl

Tbiv irepl Trjv Tporfv re Kal yevvrjcriv r)hovwv Kal ' oaa rovTtov B a8e\d, rj oXy TT/ yfrv^rj Kaff eKaarov avTwv irpaTTOfiev, orav 10 6pfirjrj. TXlSe TOLVVV etrixehprn^ev avrd 6pi£e
6 S et in mg. y2: TO A l l ? 1 .

5.

Totiruv Apelt (cum ^ 2 ): Toinp AIISg 1 .

31 ot 811—alrtav: 'that is, among peoples who bear this reputation.' Taiir^y

and S.): cf. Arist. Meteor. II 5. 362s 33

is TOO ffv/xoeiSeis ehai.

33 alTiatraLTo. etvai should be understood. For the construction cf. X 599 E.

T h e phrase ahiai>

Zxew is used both in a good and in a bad sense as the passive of airid/uu: for the good sense cf. (with Ast) Gorg. 503 B. What follows is (as Teichmiiller observes Lit. Fehd. 1 p. 146) conceived in the vein of Hippocrates' enquiries as to the influence of climate on character: see his treatise de aere aquis locis 12 ff. ed. Kuehlewein, and cf. also Arist. Physiog. 1. 8o6b 15, Probl. xiv 8, 15, 16, and especially Pol. H 7. J327b 23—33 with Susemihl's note. Aristotle for his part represents the Greek nature as the mean between the two extremes of oriental 5iavotyrinbv and TtxVLKf>"

an

d northern 8v/x6s.

There is no good reason for supposing (with Steinhart Einleitung p. 191) that Plato was thinking of the wild races of the North when he instituted his second order of citizens, and of Egyptians etc. when he established his third. On the Phoenician and Egyptian characters cf. Laws 747 c ff. 32 TOV avco T&ITOV: 'the Northern region,' not 'the highland country' (L.

rbv oixw TTOXOC and Hdt. I 142 al.

4 3 6 A 1 <j>i\oxpij|4a,TOv is another name for £TIB\)IJ.?ITIK6V, OTI 5IA XP^M™" fidXiffra OLTroreXouvTaL al TOLaurai iiridv/xtai (IX 580 E). 5 ToiToiv Snao-TO. refers to the actions described in ii.avdA.vojj.ev /xkv iripip etc.

TOUT(J) (see cr. n.) can only be defended by referring it (with Schneider) "to the subject of the triple predicate rb dviiou-

5&, TO (frikoiMtdis, and rb (pt\oxpviJ-aT0J> •"

There is a certain obscurity in this construction, and TOVTWV iKaara prepares us for fi.av8avoii.ei> /itv eripifi, Bvfioi^effa 34 etc. better than £racrTa alone would do. 4 3 6 B 12 Taii-ov—6t|j.a is the earliest explicit statement in Greek literature of the maxim of Contradiction; cf. Theaet. 188 A, Phaed. 102 E, 103 B, Soph. 230 B and infra X 602 E. Plato may have been led to formulate it in opposition to Heracliteanism, which was supposed by some to be the negation of the principle (see Arist. Mel. Y 3. ioos b 24 and Theaet. 152 D ff.), or against the Megarian puzzles

436 E]

TTOAITEIAC A

C elao/ieda \e7ah

on

I ov ravrbv

Kara TO avTO dpa BvvaTOv; ofioXoyrjacofieBa, \e70t

r)v aXXd

Aer}. 'Ecrrdvai,

dvdpmirov

7r\etw.

247 Etev.

OvSafitSt.

fit) irrj trpolovTes

"EiTi TO'LVVV

ov%

Selv, d\\' OVTCO;

XapievTL^oiTO 6 TavTa 0K01 kaTaai

Te afia

el yap

apa,

OVK dv, oifiai, 20

OVKOVV

Kal

el

eVt /MOXXOV

Xeycou, KOfi-tyevofievos » ? o'i
ical KWOVVTCLI OTav ev TC3 CLVTO) TrrfeavTes TO dXXo TI KVKKW

irepuov

ev TJJ avTrj 25

k'Bpa TOVTO Spa, OVK av d7ro8e%OL[ie0a, &>? ov Kara ravTa

26.

Tt?

r e Kal TTJV

OTI TO /u,ev TI ' avTOv ecrTtjiee, TO

OVTCO.

KevTpov TrepMJiepajvTai,, 7) xal E TO. ToiavTa

cifia

aKpiftecnepov

Be Ta<; yelpas

K€(f>a\i]v, OTi 6 CWTOS ea-TTjiee Te teal KiveiTai 8e KiveiTai.

TO avrb

dfi^ic^rjT^aco/Mev.

eaTrjKOTa, Kivovvra

D ai-iolfiev ovTto \eyeiv

2«07ret St) o 15

elirov, Kal KiveiaOai

eavT&v

Tore fievovTcov Te Kal (fiepofievtov, aXXd ' <j>aifj,ev av A 2 II.

airod€xolf.(8a q:

(see RP. 7 § 226), or as a counterblast to both. Many of the sophistries of the Euthydemus turn on the violation of this law. In Aristotle's formula (Met. I.e. ioo5 b 19) irpos Tainbv does not occur; and Hartman would cancel KOX irpis rairoy here and irpbs rb air6 in 436 E, on the ground that it means the same as Kara TairrSv. But assuredly it does not. (caret ravTbv is ' in the same part of i t ' as the instances presently cited shew; while xpos Tairbv is 'relatively to the same thing,' viz. to something other than the subject of ihe proposition, irpbs ret aird and Kari. ravrd are also both of them found in the parallel passage Soph. 230 B. 71736s Txirbv covers such cases as are adduced in Theaet. 154 C—155C: six dice are T\elovs Trpbs rirrapas, EXOTTOI/S Trpbs S5(Ka, but they are not

evavria Trpbs Tavrbv. Cf. VII 524 A ff., and see also on T) KO.1 ely in 437 A. 4 3 6 c 15 r\v is not precisely iarlv uxnrep ip6/j.eda (Stallbaum); for the reference is actually to the past, and the past tense should be kept in translating it. See 11 357 A n. and cf. x 609 B. The so-called ' philosophic imperfect' gets credit for more than it deserves, because we are apt to suppose that the past excludes the present, which is not always true: cf. VI 497 c n. tUv by itself in replies is rare. It occurs (if the MSS are right) in Symp. 206 E, Crat. 410 C, Men. 75 C. In the last two passages, Heindorf (on Crat. I.e.)

is inclined to rearrange the speakers; but it is safer, both there and here, to keep the traditional arrangement. See on I 332 D 4 3 6 D 23 xaPlcvT'£ol'TO—K0|i\|/ev6(xevos may refer to some Megarian quibbles on this subject. Zeno's argument to shew that 7) ottrrbs tpepofi&ij ^GTTjKev proceeded

on a different principle: see Arist. Phys. VI 9. 239b 30 ff. 25 TJ Kal—Spa. " Repetendum us ex praegressis " (Stallbaum). Schneider connects 8/)p with orav: in that case we must understand after TOVTO 5p$ somet h i n g like us Kal TOVTO SXof IOTI]K4

re

afia teal KiveiTai. Stallbaum's view is the simpler, and should, I think, be preferred. I have accordingly removed the comma usually printed after KLVOVVTttl.

26 epo|«'vwv. This clause has proved a source of great perplexity. Schneider suggests that yxvbvTwv is a partitive genitive, £O~TI being omitted; Stallbaum, that rh Toiavra is adverbial, like rotouTOTpbirws; while, according to J. and C , TA Toiavra " i s to be taken as cognate accusative with the participles." Rather than accept any of these suggestions, it would, I think, be preferable to expunge ra ToiavTa altogether (with Ast), or to place it after d.Tro8exot^(da (as Gildersleeve suggests, A. J. Ph. v i P- 333 "• 2)1 o r e v e n perhaps to read T&V Toioiirav with Richards, although little short of a miracle could have corrupted

nAATQNOZ

248 ej(eiv avrd kardvai,

[436 E

evdv re uai irepi
30 Kiveiadaf

yap

diro/cXiveiv,

Kara, he TO Trept,epes KVKXU>

b'rav he rrjv evOvaipiav

y) et? hegiav

% els rb irpo&Oev r) eU TO oiua-dev rore ovBaftr} etrnv

eardvav.

rSiv roiovrmv-Xeyofievov

iyickivr)

fj ets

dpiarepkv

a/ia irepiep6fievov,

Ken opOw ye, e(prj.

eicTrXr)l~e<., ovhe paWov

Ovhev apa 7]fia<; rv ireiaei, o>? irore

ri av rb avro bv afia Kara, TO avro 77730? TO CLVTO rdvavria 77 Kal eXrj rj Kal iroi^aeiev.

OVKOVV

?iv K iya>, 'iva firj dvayica£
Kal

fie^aiovfievoi

5 vTroOe/jievot cJ? rovrov

ovrw;

6/j,6Xoy^aavTe<; edv trore 30. i) eis notavit A 2 .

aWr)

a><; ov/c

e'/ae 7^, e<}>V-

Ta? roiavrai dkrjOeis ov
e^oi/ro? et? TO irpoadev (pavfj ravra

I I : ^ Kal its Sel-iav A.

\ irddoi 437 ' A W ' o/i&>?,

rj ravrrj, 2.

irpotafiev, irdvra

rj/uv

rj Kal eli) A 1 !!: punctis

TUV TOIOVTUV to T& TOiavra. The follow- also read, and only a few inferior MSS ing interpretation, which appears to me (with the majority of editors) omit. If right, has not, so far as I know, been the words are spurious, no satisfactory hitherto suggested, raird goes closely theory has yet been advanced to account with the partitive genitive iavruiv, and is for their presence in the text; certainly a predicate to TO roiavra, which is also no scribe is at all likely to have added governed by Kard (cf. the familiar usage them. A fuller and more emphatic statewith woTrep and a, preposition in similes, ment of the maxim is natural enough after e.g. Theaet. 170 A wairep irpis ffeobs the emphasis with which the sentence eiv T s lX ov f" iKdtrrais Apxovras etc.: opens (oiSiv—^/cjrX^fet), and Schneider see on VIII 553 B). fievoPTinv re Kal truly observes : " obiter et quodam modo have to catch after the examples given above reference to actions, cly to a state, and —forms a welcome preparation for eufli) fly naturally follows irddoi because e.g. Te Kal 7repi0ep^s in the following clause. irXffous ylyveadat. (an example of 7n£
(sc. ipdip-ev av) is easier without tan?. But there is not sufficient ground for deserting the best MSS. For other examples of replies referring to the earlier part of the previous sentence see V 465 E n. 4 3 7 A 1 rj Kal CCT). I agree with Bekker, Schneider, and J. and C. in retaining these words, which Galen I.e.

aXX' 6|iws K T \ . The usual Greek idiom, as shewn for example in a\yd TJJK Ke<pa~kr)y (cf. V 462 Cff.),rests on a psychological theory which is inconsistent with that now proposed by Plato. This may be one reason why Plato is at such pains to establish and emphasize his point.

437D]

nOAITEIAC A

249

TO. O7ro rovrov ^vftfialvovTa XeXv^ieva ecrecrdai. 'AXXd %/)»?, e^>1)> ravra TToieiv. B X I I I . *Ap' ovv, ' r)v 8' eyci, TO iiriveueiv TO3 avaveveiv Kal TO eieo-8ai TIVOI Xafielv TS airapveiadai Kal TO irpoo-dyecrdai TG3 10 dtraOela'Oai, irdvTa TO, ToiavTa TWV evavTiav av aKXrfXois Oetrfi elVe Troirifj,dT(ov eiVe iraOri^aTcov; ov8ev yap TatiTy Sioieret. ' A W ' , 97 o" 09, T&V evavTiwv. T t ovv; r)v B' iyco- Biyjrfjv Kal Treivrjv KCU o\a>? Ta? i"jri6vfiia<;, Kal av TO idiXeiv Kal TO fHovkea-dai, ov irdvTa C TaiiTa eh eKelvd iroi av 6eir}<; TO, eiSrj TO. VVV &r) Xe^SevTa; ' olov 15 del TT)V TOII eTndvfiovvTos "^rv')(r]v ovj^l T)TOL 'i(f)iea6ai (£?;<7ei? eKeivov ov av iiri,0v/j,r}, fj -rrpoaayeadai TOVTO O av {SovXrjTai oi yevkaQai, 7) av Kaff1 oaov eOeXei TL ol tropmdr\vai, iirivevetv TOVTO 7rpb<; avTT)v (ioairep TWO? epwTwvTO<s, eiropeyo\xkvr)v avTov T ^ ? yevecrea><;; "^r/coye. T t Si; TO dfiovXelv Kal fir) ideXeiv fj.rjb" iiridvfieiv OVK 20 eh TO airwdelv Kal direXavveiv a7r' avTtjs xal et? airavTa TavavTia D eKeivois Orjaofiev; IIa>? ' yap ov; TOVTCW BTJ O^TO>? eypvTwv eiriQvfi.io}v Tt <j>rf
ay Baiter: om. codd.

19.

ipwTwvros A 1 ! ! : eptovros A 2 .

4 3 7 B 10 Xaf&tv has been doubted: but see III 407 B n. 11 dv (see cr. n.) is better inserted after fvavrltav than after Selrjs (Ast) or Totavra (Hartman). Stallbaum (who formerly read av dei-qs) in his last edition acquiesces, like Schneider, in the omission of &v; but few will agree with him. I have noted the—certain or probable— omission of &v in all or the best MSS in Phaed. 62 c, 109 E, Euthyd. 291 E (?), Rep. v 457 D, VII 516 E, VIII 558 D, where the omission is lipographical; also in Phaed. 72 B, Euthyd. 281 C, Crat. 389 E, 409 A, Ale. I 132 B, 133 E, Soph. 266 A, Phil. 47 B, H. Mai. 295 A. Sometimes (as occasionally after irpiv) the omission is perhaps a poetical touch : see my note in Cl. Rev. iv p. 103.

difference between iddXei, 'is willing,' and ftoiiXerat, 'wishes,' is well brought out by the contrast between the more active process described in irpoa&yeaBai and the passive assent which eiriveveiv expresses. The point is missed by translating (with J. and C.)'beckons this with a nod towards herself: it is merely'nods assent to this in reply to herself.' One part of the soul asks, and the other answers, the psychological process being compared to a kind of dialectic or question and answer inside the soul: see Ill 400 D n. and cf. Isocr. Antid. 256. For the confusion of {p&vros and 4puTUVTOS—ipuvros is found in several MSS— cf. [Erast.] 132 D, and Euthyphr. 14 c. With the analysis of desire in this passage cf. Phil. 34 E ff.

14 Kttl o«. Krohn (PL St. p. 57) presses ad too much when he says that }9£\ew and poi>\e
21 dir' OVTTJS. &' avTrjs Hartman (with Vind. E only), but aire\avi>eu> is active, not middle. The actions are described as though by a spectator ab extemo. 4 3 7 D 23 Iiri8v|u
TTAATQNOI

250

25 TTJV fiev TTOTOV, rrjv S' eSa>Brj<;; N a t . earl,

TrXeovos av TWOS

rj ov Xiyofiev

[43; D *Ap' ovv, K,a& b'crov

eiridvpla

iv Trj "<jrv)(rj etrj;

olov Buyjra e
rj icai evl Xoyco 7roiov TWOS

7reo/u.aTo?; fj edv /xev Tt?

6epfioTr)<; TW Bi^ret irpocrfj, irjv ' TOV ijrvxpov 30 %
iroXXrj r) Btya

oXiyj), Trjv TOV oXuyov; 26.

eiriffv/xiav irpoairapi- E edv Be Bid TTXTJOOVS

fj, Tr)v TOV TTOXXOV irape^erai,

eav Be

avTO Be TO Biyfrrjv ov firj TTOTS aXXov yevryrai.

jj o« A s t : trov A 1 I I S : 17 oi5 A 2 : fj TTOTOV q.

28.

evl \6yifi Cornarius :

iv 6\lyij> codd. 25 dp* oSv KTX. This discussion nonsense of the passage." It is not at (down to 438 E) is apparently regarded first sight quite easy to decide between by Susemihl (Gen. Entw. II pp. 163 f.) as these conflicting views. The words iav unnecessary for the immediate purposes /j.4v TIS—vpoairapixo^ &v clearly mean of the argument, but it is not so. Plato's that the desire of cold drink is due to object is to remove a difficulty which thirst plus heat, i.e. thirst supplies the might be felt in holding that desire is desire of drink, and the heat present in restrained, and that by the \oyurTi.Kbv. the thirst supplies in addition (TpoairapiWhy should thirst be restrained ? an ob- XOIT' dv) the desire of cold: see also on jector might ask. You yourself, Socrates, rod Se—TpoaytyvSfieva below. This is in hold that (1) desire is always of the good; harmony with common sense and also consequently (2) thirst is always the desire with the theory of Lys. 215 E £m8v/mv of good drink, and (3) is therefore always yap TOV TOIOVTOV (sc. ivavrlov) iKaffTov, good. See 438 A, where the gist of the dXX' ov TOV bjxoiov. T6 //.ev yap %T]p6v objection is contained. Socrates would irypov, TO Si ij/vxpbv 8ep/iov KT\.: cf. reply: The fallacy lurks in (2), for 'good' also Symp. 186 B. But iav Sk—iroWii ii drink is ambiguous. If ' good ' drink Si\f/a -ft seems to proceed on the opposite means drink which desire thinks good, or homoeopathic principle. The presence then (2) is true; if it means drink which of TTX^SOS produces a desire not for its is in reality good, (2) is not true. Desire opposite but for itself. The solution of cannot know what is good. We must the difficulty is to be found in the different therefore amend (2) by omitting 'good,' character of the notions dep/xdrris and for in reality it is sometimes good and TTKTJOOS. OepiioTTjs is something distinct sometimes bad to drink. To what then from ditpos, though superadded to it, for is the final appeal ? To the Xoyurrucov. which reason Plato does not use the It is this which decides on each occasion expression Bep/xbv Sl\f/os; whereas Tr\fjBos whether it is really good or bad to drink, is in reality rrXiJSos Si^ijs, and TroXXr) and gives or refuses its assent accordingly Sltpa, as experience shews, desires much (439 c). Bosanquet takes a somewhat drink. The common sense point of view similar view (Companion p. 154). See is taken by Plato throughout, and is also notes on 438 A. expressly justified by him in 438 E oii n \iyu (is oiW av g, Toiavra Kal iffTiv. 27 otov SC<|fa—\|roxpoO. ' Thus thirst For these reasons I heartily agree with is thirst—of hot drink, is it, or of cold ?' the Oxford editors. Hermann's proposal For the genitive with Si\//a (which is a product of the inveterate tendency to Richards doubts) cf. 439 A. The resuppose that wherever we turn in Plato petition of Stya. is like that of iwnTT^/nri we rub against the theory of Ideas; but in 438 C, and makes the statement formal the use of irapovala here (in spite of and precise. Peiper's Onto!. PL pp. 602 ff., Zeller4 II 1, p. 560 n., and many other critics) is 4 3 7 E 29 i|n>xpov—8ep|«>v. Hernot metaphysical, but logical, and r\ij$os mann transposes these words and is is certainly not an Idea in this passage. followed by Stallbaum, Baiter, and others. See on this point 438 B, 438 C nn. " Palmaria emendatio," cries Stallbaum; whereas J. and C. hold that it " makes

nOAITEIAC A

4 3 8 B] etridvfiba

rj ovvep

irefyvicev, avrov

251

Ti'dofiaTos, teal

av TO

fipcoiAaTO*;; Ouro)?, e<j)T), avrr) ye rj 6Tridv/J,la etcdo-Tt) avrov eicao~Tov ov ireVKev, TOV he TOLOV r\ TOIOV 438 ! MJJTOI TIS, f\v 8' iyoi, do-KeirTovi ^/tia? ovras TTOTOV eiriOvfjiei, akXa ^pr/arov alrov

ra

Oopv^r/o-y, o>?

Trai/Te? yap apa TWV dyadwv

iiriOvfiovaiv.

el ovv rj hiifra

av elr) e'lre rrcbpaTos e'ire dWov

iiri6vfj,ia,

oiirco.

B 0 ravra

Xeytov.

evades,

eicaara

airov

e(f>rjv, on

TLdvv ye.

OVKOVV

V i\aTTOvo<;.

"Icro)? yap

OTOV

earlv

av, ecjyrj, ho/col TL Xeyetv 5

'AXXa fieVTOi,, rjv V iya>, Sera 7 ' icrrl roiavra

elvai TOV, TO. fiev iroia arra b" avra

oihels

TTOTOV, /cal ov OITOV, dXKd •\prjo-Tov

eiriOvnia io-Ti, ^prjarov ical at aWai

fiovov

irpoo~yt.yv6/j,eva. 35

TTOLOV TWOS

e/cdarov

TO fiel^ov

fiovov.

OVK k'fiaOov, e^>rj- OVK

TOIOVTOV io-riv olov TIV6<; elvai

TOV i\ciTTOvo<;; ?7 yap;

Nat.

Nai.

I ola *

icrriv, a)? efiol BoKel, TO. fiei^ov;

To he ye 7roXu fiel^ov 10

' A p ' ovv ical TO TTOTe fiei^ov

trore

33 a^Tov uiipaTos: ' merely of drink' example Gorg. 468 A, Men. 77 c ff., )( much drink, cold drink, etc. Cf. VIII Symp. 204 E and Rep. i n 413 A, vi 505 D. 559 A adrou Trzwr\v < ai)rou > fipth- but we need the \oyurriK6v in each act /JLCLTOS. Further specification than Plato of desire to specify what the good really gives is unnecessary, for rb Tteiviiv as is (437 D «.). Moreover, according to well as airb rb Sl^/09 is subject to oO our present theory, the desire of good fir] wore—oOrep ire(pvKev. T h e voice drink is the product of two desires, viz. pauses slightly after ireic^i'. (1) thirst or the desire of drink, and (2) the desire of good. That (2) is in 35 TOV K—Trpo(ry\.yv6fuva: as e.g. depfi&TTjs, where it irpo<xylyv€Tai r^J Styei a certain sense universal, does not alter the fact that the two desires are logically (cf. E above), is the desire of \j/vxpov, ipvXpdTijs of 8ep/iov. The type of desires distinct. See on TOV dt—irpo
252

TTAATQNOI

[438B

iXdrrovof, Kal TO iaofiepov /j-ei^ov ivofievov eXarTovof; KWa TL ntfv; 77 6" 09. Kal TO TrXeiw 8t) irpbs rd iXtZTTa ' zeal rd SiirXdaia C trpbs TO. r/jiiaea Kal iravTa rd roiavra, Kal av ftapvrepa irpb<s 15 KovfyoTepa Kal ddrray -rrpoi rd fipaBvrepa, Kal ert ye rd Oep/xa irpb'i ra yfrv^pd Kal irdvra rd TOVTOIS 5fj,oia ap' ov% OVTCOS e^ei; Haw fiev ovv. T t he rd irepl T « ? eVtcrT^/tta?; 01;^; o aiJro? T/3O7TO? ; efnarrnxr) fiev avrrj fia6rjp,aro<; avrov eVtcrT^/i?; eaTiv, rj OTOV 8T) Set delvai rr)v eirKTTrjfxrjv, eTricrTijfiT) 8e Tit Kal iroid TK TTOIOV Tivbs 20 Kal TIVOS. eiri
\ey<0 Se TO ToiovBe' ' OVK, iireiBr} oiKias ep^aaiat D iyeveTO, SirfveyKe TWV aXkwv eTricrTrj/juSv, axne OIKOSO/MKTJ Tt fi-r)V; T Ap' ov TCO iroid r t ? elvai, o'Ca erepa ovSe/ila N a t . OVKOVV eTre(Sr) iroiov TWOS, Kal avTt] void Kal a I aXXai ovrw Teyyat, Te Kal eirio-Tfjfiai; "KO~TIV

25 OVTO).

X I V . TOVTO Toivvv, r)v V eyw, (pdffi f/,e TOTS /3ovXeo~0ai Keyeiv, el apa vvv efiaOes, o n o
olKtasSg:

4 3 8 c 15 Ttl PpaSvrepa. Stallbaum and others read ^paSvrepa without the article (on slight MS authority), hut praestat lectio dtfficilior. Cf. eire i-yyelwv dre TWV ^ifuv vi 491 D. T& is certainly not wrong, and the variety of expression is pleasing: ' and heavier also to lighter, and swifter to that which is slower—do they not stand to one another in this relation?' i.e. such that if §apirepa, for example, is qualified, KoiKpbrepa is qualified too. 18 eirurrri|i.T| |iiv a«Tfj. 'Knowledge and nothing more,' as opposed to knowledge plus some specification, e.g. astronomical knowledge, literary knowledge etc. It is interesting and instructive to study Parm. 134 A ff. side by side with this passage. There airr^ imar-ti^ri has for its object rrjs & tsTiv d\^8eia, i.e. the Ideas; here we do not soar so high, for fxaOri/xaTos airov is only 'learning and nothing more' )( e.g. physical learning,

oUetas A l l .

classical learning, etc. 4 3 8 D 20 «rei8ij—KXT|St]vai. Plato's theory is very clearly conceived. ohoSo/MST) 4iruxT^/ji.7i is a combination of ainT) iiriarqixti and aWobania: ^iriorifetT; correlates with fidSr)/j.a, oino5o/i.U with olxlas ipyaala, so that ivurrliia) oixodofUK-fi is imar-tipi) oUlas ipyaalas iw6-t)ixa.Tos: it is therefore irolov TITOS (i. e. in this case OIKOOOIXIKOV) fw.07ifi.aTOS. Cf. note on TOV Sk—Trpoaytyvd/ieva in 437 E. 4 3 8 E 29 ra>v vyiavav Kal vo
nOAITEIAC A

439 vyieivov

ical i>ocr&)8e?, iroia Br/ r t ? avve^t]

TOVTO avTTjv iiroir)
Kal avrrj yevecrdai, Kal

iirtaTrifnjv

Trpoayevo/j,ivov

439 Soicel OVT<0<} e%eov.

atrX'os

iarpiKrjv.

icaXeiadai,

"Efiadov,

OVKOVV

Trcofiaros ye.

TI teal Biyjros, Si'i/ro? S' ovv aino

TOVTWV 6rjaei<;

Be BTJTTOV o"li{ro<;—;

TTOLOV fiev

dXXa,

ecj)T], icai fioi 35

To Be Brj Bl^Jro<s, ?JV 8' eyw, ov

TSSV Ttj/09 elvai TOVTO oirep early—eari jj B' oV

253

"£70)76,

TIVOS 7ra>/xaTO9 TTOLOV

ovTe TTOXXOV oine

oKiyov,

OVTS

dyaOov ovre tcaieov, ovS' evl \6y
/AaTo<; 5 fjbovov avro Blyjros iretyvicev;

TLavrairaai

dpa 17 tyv)(r), KaO' oaov Biyjrfj, ovtc a\\o B TOVTOV ' opeyerai

ical

eirl

TOVTO

•KOTLTI, avTrjv AvdeXicei Bt^ojaav,

Tov SiyfrdovTO1}

fiev ovv. TI /3ov\eTai

opfia.

AfjXov

S>;.

irpd-TTei.

Ov yap

ovv.

e%et \eyet-v, on, avrov TrpoaeXKovrai, 5. 10.

e'i

eavrov

irepl TO avTo

ov yap afia

Brf, 10

TavavTia

"Hairep ye, olfiai, TOV TO^OTOV OV «aXw?

afia

aXX.' on

QVKOVV

STepov av Tt iv avrf/ e'lrj avrov

TOV BitywvTos ical ayovro<; ooenrep drjpiov eirl TO irieiv; (f>a/j,ev, TO ye OVTO TW avroj

rj irielv, ical

ai %et/36? TO TO%OV dircodovvrai

aXKr) /xev r) diroadovaa

XeuP'

^T^Pa

Te ical $e V

oiS' hi vel ovdi ivi Eg: ovbevl All. 9. airy A2H : iavrrj A ! . 8-iipiov 3 : Sripiov All q. \i. vpArrei Ast: Trpdrroi AIIS?.

36 TO 8« 8i| Siv)/os KTX. Here begins the application of the argument on Relativity.

4 Styos 8' ovv KTX. 5' ot>v=' however,' as in 1 337 c. The reading 5' aS (q and some other inferior MSS) is unpleasantly cacophonous before avr6. 439 A I ov TO«TO»V KTX. : i.q. oti tfiiffets rb dl\pos etvat TOUTO, OTrep icrl, 4 3 9 B 10 ov *ydp 81^—irpaTT€i. See Tofrrwv TUP Tivbs sitim esse id, quod est, cr. n. Ast's emendation irpaTrei is preferable to inserting av or changing 5-f) to av inter ea s. tanquam unum eorum, quae alicuius sunt (Schneider). We must, (with Schanz). The particle Sr/ could ill I think, acquiesce in this interpretation, be spared. The infinitive TrpaTTuv is read if the text is sound; but there is grave by Galen (de Hipp, et Plat. deer, v p. 488 difficulty in taking etvcu twice over, as ed. Kiihn) and two inferior MSS. Those who retain the Ms reading suppose that Schneider virtually does (' is that which it is, and is one of,' etc.). I am strongly av is carried on from %Tepov av e%; but inclined to think that Plato wrote oi roithe instances cited in support (1 352 E, rwv dr/creis T&V nvbs, < Kai nvbs > elvcu II 360 C, 382 D, III 398 A) are very much TOVTO Sirep iffrlv KT\. With this emenda- easier than this, irepi rb airrb refers of tion the meaning is: ' Well now, about course to the object of the action in thirst, will you not place it in this category question: Trw/ia for instance in a case of things relative, and hold that it is what of thirst. Note that Plato betrays a sense it is—that is, of course, thirst—relatively of the unity of soul when he uses the to something? Yes, said he, relatively expressions afoty—SiipCiirav, and T6 ye to drink.' ra Tti/<5s i.e. ' the things relative avTb—irpaTTei. So also in D below p to something' for ' the category of things \oylferai sc. r) lpvx'fl. See on 435 A ff. relative,' is further explained in Kal nvbs 13 avTov. See 428 A n. The illus—Sirep iffrlv. fywye answers the first tration, as Bosanquet conjectures, may part of Socrates' question, and wufiards have been suggested by Heraclitus' 7raA(>'ye the second. For other views on this Tpoiros apfiovti) 8ico](nrep Tb£ov Kal 5 passage see App. i n . (Fr. 45 Byw.).

TTAATQNOI

254 15 Trpo&ayo/jLevr). I Uavrdirao'i

fj.ev ovv,

[439

e(pr/.

Uorepov

Tiva<s eo~riv OT€ SiifriovTa1; OVK iOeXecu trieiv;

Kal

TTOXXOVS Kal TroXXd.Ki<{. T i ovv, et)v iyoi, irepi;

OVK evelvai

fiev ev rfj yjrvxp

avrcav

TO KCOXVOV irieZv, aXXo ov Kal Kparovv 20 effyrj, Bo/cel.

€K Xoyt,o~/j,ov, I rd

TO KeXevov, iveivai

elvai, TO fiev & Xoyl^erat, 25 TO Be & ipa

BiTrd

iyyuyverai,

Kal eXKOvra Bia, D <$>aLveTai. Ov Br)

re Kal erepa

Xoyio-riKov irpoaayopevovTe<;

aXkrjXav

rrjs

re Kal rreivr) Kal Bityy Kal irepl Ta<; aXXa<; ii

eTTTorjTat, dX6yio~Tov re Kal iiridv^rtKov, r)Bovwv eralpov. 21.

Be

"E/ioiye,

TOiavra

Be ayovra

•7radr)fid.TQ)v re Kal voo-rjfiaT(ov Trapayiyverai; aXoyay}, fjv B' 6700, d^icocro/jLev avra

(pair) r t ? av TOVTCOV

rod KeXevovros;

*Ap' ovv ov TO f&ev KCOXVOV rd

b'rav eyyiyvr/rai,

Br) w//.ev C

/j-dXa y , erj,

OVK, dX)C

TrXrjpaxrewv Tivtov Kal

etKoVto?, ' e<pr), r/yoi/ied'

tyylyvrirai coniecit Schneider: iyyivrjTCU codd.

av OVTW<;.

27. tTaipov I I : Ihepov A.

gendered by ' particular conditions and diseases' (not 'passive states' or 'passion,' etc. with the English translators), i.e. in other words by abnormal bodily states favourable to desires, as for example fevers etc.: cf. Phil. 45 A, B. These impulses are no doubt special instances jttgffr^ T\ did, TCJV dfj./A&Twv aK^ipis, airaTtis 5e T\ Sea TUV t&n>v. It is quite unneces- of the action of eTriSu/tijTiKoc, but should be distinguished from the appetitive prinsary to insert Kal after 5c (with Ast and Hartman). For the verbal play in KeXeuov ciple itself. 4 3 9 c 16 OUK I8e\eiv: 'refuse': cf. infra T6 KOJXVOV—Kparovv TOV /ceAe&wros. So also Bosanquet ' decline to drink.' 18 Iveivai 8£. The repetition of iveivai. with (Uv and 5^ has almost the force of a conjunction: cf. Phaed. 83 A dTrdr^s iikv

—KUXOOK cf. Ill 406 B n.

<STCIV «YY'7VIlTal—irapaYfryveTai.

439 D

24

X0710T1K0V.

The 0i\<S-

ao<j>ov of II and III shewed itself in moral rather than in intellectual relations: see See cr. n. The present (yylyvqrat is, II 376 B n. \oyiaTiKbv, though as yet I think, necessary, and the corruption directed only to moral questions, is in(through iyylvfirai) easy enough. Srav tellectual more than moral. Intellect iyye'vTjTac could scarcely mean e/edffrore, gradually asserts its predominance over which is the meaning here required. The will until in Books VI and VII it achieves subject to iyylyvTirai is T& KUXSOV. It is its final triumph. Cf. 439 E, 441 E nn. not hinted that 'all men have not right reason' (J. and C ) , but only that there 4 3 9 E—441 c There is also a third is not on every occasion a conflict between element or fart of soul, that which we call reason and desire. See 431 C and 437 D n. the element of Spirit. It is distinct from Reason readily acquiesces when it is good the Appetitive element, with which, in-, to gratify desire. TA—dyovra xal IXKOVTO. deed, it frequently contends. Its function is translated by Jowett ' that which bids is to support the Rational part of the soul. and attracts': but dyovra is said like dyorIn a man of noble character the spirited TOS in 439 B and SXKOvra is 'dragging.' element is quiescent or the reverse in The plural should also be retained in the accordance with the commands of Reason. translation, otherwise rd dyovra may be It must not however be identified with identified with the eiriBvininmv, which Reason ; for it is present in children and would be a mistake, for the appetitive the lower animals, whereas Reason is not. part of soul is certainly not produced by Homer also recognises that the two elements jraflijjUOTa of any kind. TA ayovra Kal are distinct. iXKovra are in reality 'impulses leading 4 3 9 E ff. The analogy between the and dragging' the soul, impulses enrighteous city and the righteous soul is 21

TTOAITEIAC A

439

255

Tavra

fiev TOUVVV, r\v 8' eyd>, Bvo r/fuv cbpio~0a) e'lBr) ev ifrvy(r}

ivovra-

TO Be 877 rov

6V/AOV KOL (p 8vfi.ovft.e6a iroTepov rpuTov, rj

TOVTCOV TTOTepw av et'77 6fio(j>ve<;; "lcrax;, e(j>r), TG3 erepco, TS eVt- 3°

&vfj,r)TiKq>. ' A W ' , fjv 8' iycc, iroTe aicov? apa Aeovrios; 6 'Ay\atcovo<; aviwv e« Tleipaiias

Of, alcr66[/,evos veicpovt; irapa

continued throughout this section. It should be noted however that the parallel is no longer quite exact. The difference

VTTO TO ftopeiov

rS> Brjfj,l(p iceifievovs, a/j,a

and us dpa. goes with Axoia-as. So Schneider correctly explains the Greek. The precise force of 7rt{rreuw rotiry has, between dvfioeide's a n d XoyiffTtKov in the I think, been missed by most of those soul is greater than that between auxiwho have suspected corruption. For n liaries and rulers in the State: for the Xo- there have been various conjectures: ft-t yurTUcbv is not a select part of the 8v/i.oei- (Madvig), Hpn (Liebhold Fl.Jahrb. 1888 dts—as the rulers are of the soldiers—but p. n o ) , TII-OS (Zeller Archiv f. Gesch. something generically distinct from it. d. Phil. 11 p. 694)—all superfluous, and Otherwise the analogy holds (with the the first two very weak; while Campbell reservations mentioned on 435 A). Cf. suggests that 06 has dropped before TTI.ITSteinhart Einlritung p. 192 and Susemihl reva, taking TOVT
i\bao<pov (11 375 A ff., i npravatissimus Theopompi comici KairT/410 D, 411 C). It now enters on a \iSuv locus" (Herwerden Mn. N . S . XI wider sphere as the ally of X07larucbv, p. 346). The fragment is emended by and becomes, thus far, more intellecKock {Com. Att. Frag. 1 p. 739) into tual, as Krohn points out: note also AewTpos TC notation is also intensified; for it is (paiverat ^apieis 6' oicTep veicpds. Bergk not now simply spirit, but the sentiment was the first to connect the two pasof moral indignation at everything evil— sages. "einedler Unwille iiber alles Schlechte" iirA—IKTOS : ' close to the outer side (Krohn PI. St. p. 55)—everything which of the North wall.' Cf. (with Stalltends to destroy the iroXireia. ev TJ/UP. It baum) Lys. 203 A rijv ?£w relxom inr' becomes in short, as Brandt (Zur Entwi'ck. airb rb reixos. The North wall was d. PL Lehr. v. d. Seelentheilen p. 18) says the outer of the two walls connecting truly enough though ponderously,'' leidenAthens with the Piraeus; the other, or schaftlicher Selbsterhaltungs- und SelbstSouth wall, was called TO Sia piaov vervollkommnungstrieb." Cf. Simson der Teixos, because it lay between the fiapetov Begriff der Seele bei Plato p. n o , and and the QtChypmbv, which connected see also on 11 375 A. Athens and the Phalerum. See Gorg. 30 IVus KT\. The 9v-i\Tbv eI5os ipvxfjs 455 E and the other authorities cited by Milchhofer Schriftquellen zur Topographic of the Timaeus includes both the Bvpoeidh and the eiri8v/j.T]TiKbv: see 69 c ff. and von Athen pp. CXIII ff., and Curtius u. Kaupert Atlas von Athen Bl. II. cf. Pol. 309 c. Similarly in the Phaedrus the two lower faculties are figured as 33 irapd—Kein&ovs : ' ly m g by ' or the two horses, and the highest as the ' near the executioner'; not of course charioteer of the soul's chariot (253 D) : ' at the executioner's' as has been sugcf. Simson I.e. p. 109 nn. gested. When seen by Leontius, the hangman was engaged in throwing the 31 ITOTJ—TOIITCJ). The antecedent of bodies into the pit (opvy/ia or fidpaSpov, Toiirijj is TI : ' having once heard somefrom which he was often called d 4TTI S. thing I trust to this,' i.e. ' I rely on an irpbs T(fi 6piyf.a.Ti). T h e fiapadpov into incident which I once heard.' irurreioi which the bodies of executed criminals means that he relies on it for a proof;

TTAATfiNOI

256

[439E

fiev iSelv eTridvfioi, &[ia Be av 8v
erj, to KaKoSaifioves,

ifiTrXrjadrjTe TOV KOXOV

"HKOvo~a, e'<j>r), Kal avT0<>. O u r o ? jievroi,

5 a-Tjfiaivei TT)V opyrjv nroXefielv ivloTe aXXtp.

eavrov,

8" ovv virb 440

8ieXKvo-a<; roil? 66aXftov
'I8ov vfilv,

6ed/j.aro<;.

Kal diroTpeiroi

re Kal iralpaKaXviTTOiTo, KpaToifievos

r a t ? e7n8vfiiai
€(jyrjv, 6 Xoyos a>? aXXo ov

"Zrjfiaivei yap, er).

XV.

OVKOVV Kal aXXodt,

(Sia^wvTal avTov

riva

irapa

Kal dvfiovfievov

10 (TTaaiatyvToiv TOIOVTOV;

alcrdavo/xeda,

eTriOvfiiav, ' XoiSopovvrd

T«

ev avrm,

^vfip,a^ov

ficafrpivq)

TW Xojq> jcyvo/u.evop

Kal rov

wcnrep

orav re B hvolv

Bvfibv TOV

Tat? S' tv-iBv/Aiais avTov KoipeovrjcravTa, alpovvTO? Xoyov

ftr) Seiv avTbirpaTTecv, cravTui

e
TOV Xoycafiov

TOV TOIOVTOV

olfxal dvai
TOV Al,a, e(f>Tj. T t S e ; 15 b'
piy&v

rj, ToaovTa

Kal dWo

eKeivov, ov av oirjTai, BiKaiw; TOVTOV ai/Tov 13.

Ov /xa

?)v 8' eym • ' oTav TK o'itfTai, dSiKeiv, oi>% C T/TTOV SvvaTai

OTIOVV TWV TOIOVTWV TavTa

eyeipeaOai

hpdv,

6 6V/AOS ;

opyl^eaOai trdo"^wv

Kal

vir

Kai, b Xefyw, OVK eOeXei 'AXrjOrj, e(j)Tj. TV' Se;

aavr$ (vel aeavTiji) A ' S ? : eovT(j! A 2 II.

were thrown, was a deep ravine outside anger fights with desire, the source of the walls, in the deme KeipidScu. Leontius anger, Sv/toeiSh, must be different from would pass near it, just before entering that of desire, eiriBv/iriTiKov. This is the the city (probably by the MtXtWSes TniXai): whole moral of the anecdote, which is see Curtius u. Kaupert I.e. Bl. 11. The intended to establish the difference beplace is still pointed out to visitors to tween Ov/ioeiSh and ivi.Svii.-qTi.Kov only, Athens on the western declivity of the not also Xoyumicov. Hill of the Nymphs. For the ancient 4 4 O B 11 rats 8' eiri6v|i.tais KT\. authorities see Milchhofer I.e. pp. I—II. airov is T&V BVJWV. ivrnrpdrreiv " a d Various suggestions have been made for singularem aliquam actionem referendum Srjfiucji. Valckenaer's dy/Mely is a coinage est, quam ratio suscipere eaque in re sibi of his own, and otherwise objectionable; repugnare prohibeat, quasi dictum sit: AvKelif (also Valckenaer) is topographicfiy Seiv Tt irpdrreiv Kai TOVTO Spwvra ally impossible, and so is Aiopelip (Hem- dvTnrp&TTeiv" (Schneider). The words sterhuis), if it has anything to do with the yevo)iivov TOV TOtoirov refer to THIS— Aio/irjts trv\i\. The explanation which Koivutr/jffavTa. The anacoluthon is an I have given seems also to have been easy one. Plato means merely that 6v/i.6s held by Milchhofer, for he quotes the does not unite with the desires against present passage among the authorities the reason. For alpouvros \470u cf. X for the fiapadpov. 604 C n. On other views on this passage consult App. IV. 4 4 O A 3 <S KaKoSa(|iov£s. 'Confound you !' 4 4 O c 15 ocru—ij. The restriction 5 Tt\v op7T]V. q reads rbv Bvpbv, will be noted. It is not 0! yevvaiot who, which Ast and others have preferred. as the saying is, hate those whom they But, as Schneider observes, &p-fn is to have injured. 8v/i6s, as imdviuai to iin9vp.f\Ti.Kov. If

440 E]

TTOAITEIAC A

257

orav dSiKeladai Tt? r/yrjrat,, OVK iv rovra £ei re Kal Kal %vfji(J.axet ra> SOKOVVTI SiKaito, Kal Bid TO ireivfjv Kal Bid TO 20 D piydov Kal -jravra rd roiavra ' irda-^eiv, Kal virofiivcov viKa, Kal ov Xijyei T dvaKXr)6el<; irpavvOfj; Udvv fiev ovv, e(f>rj, eoiKe rovra CO Xeyew Kairoi y iv rj} y/xerepa iroXei TOV? iiriKovpov; wcnrep Kiivas iOi/AeOa VTTTJKOOVS 25 Taw dpxpvTmv axnrep TTOL/A&VWV 7roXea)9. KaXtS? yap, r/v S' iydo, voels o ^ovkofiai Xeyeiv. dX)C 17 7T/3O? rovrq) Kal roSe ivOvfiel; E ' To irolov; "OTI Tovvavrlov rj dpTia><; rjfilv (paiverai irepl rov OvfMoeoSovi;. Tore fiev yap iiridvfirjTiKov rt, avrb wofieOa elvai, vvv 8e TTOWOV Beiv (j>a/i,ev, dXXa iroXv fiaWov avro iv rrj T?}? •^rw^jjs 30 Gravec rideaOai TCL oifka wpo<; ro XoyicrriKov. Ylavrdtraatv, ecjirj. 'A/a' ovv erepov ov Kal rovrov, 7) \oyt
roirov S :

19

TOVTO AH q.

TI I I :

OVK iv TOVTCO KTX. : ' does not he

then fume and chafe—and fight on the side of what he believes to be just—both at hunger and at cold and all such inflictions, and bide his ground and conquer, abating not his noble indignation, until he has either achieved his purpose, or perished, or has been called back and soothed by the reason within him, as a herdsman recalls his dog?' The words Kal dca rb veivriv—irocrx"" must be taken with fe? re Kal xaheTalita, but possibly Kal fu/t/xax" T

SoKOUVTl dlKalij},

Kal {iTTO/X^VWV KT\.

viKq. is not merely ' tries to conquer' or 'perseveres' (Schneider), but 'conquers,' in spite of the pardonable inconsistency of this translation with TekevT-rjari— icpavvdri. T&V ytvvaiwv cannot mean " in the case of the noble' (P. Shorey A. J. Ph. xvi p. 237), unless 0i//ws is the subject of X?J7ei, which is not, I think, the case. The meaning is caught the more readily by reason of ovx ftv<# av yevvaiorepos y in c, and we ought not to substitute dyavaKT&v or the like with Richards. See on the whole passage App. v. 44O D

24

KUCTOI •ye = ' a n d

surely'

has no adversative force here. See Kugler art. TOI etc. p. 18. Hartman emends, A. P.

S : birofUvuv Kal A l l : Kal 29. avrb %q: airy A l l .

om. A.

but see on 1 331 E. 27 ij. See cr. n. d in direct interrogation is unclassical, and ipuru cannot be supplied. Nor can d well be taken as conditional (with Stallbaum) and rb TTOIOV as a sudden interruption. For the confusion of et and tj see Introd. § 5. 4 4 O E 28 apTiws. 439 £. 31 Ti8e as Kal irapaKaKov < 0 TOS Kal TOOS (TTpaTt&Tas Tidetrdat irpbs T^V iroXtv. The inscription dates from about 280 B.C. Other editors read TOO XoytcmKOO (with S alone among the MSS), but do not cite any example of the phrase TIffeuSai TO OTTXO wpis TWOS, although 7rpos with the genitive is common enough in similar expressions. Thucydides (II 2. 4) has Trapd with the accusative like 7rpos here. The original meaning of the idiom was to take up a position in arms by the side of: see Schneider's Xen. Anabasis pp. 537—540 and the commentators on Thuc. I.e. For the metaphor cf. Arist. Pol. Ath. 8. 5. F. K. Hertlein (quoted in Hartman) also defends the accusative, citing Aen. Polior. 4. 3 eriSei/To TO oir\a irapd. TOI)S Tro\e/J.lovs (is irapa (pMovs.

17

258

TTAATQNOS

[440 E

dXXd Svo eiBrj elvat, iv ^jrvxp> XoyiGTiicbv Kal iirtdvfirjTiKov; r) KaOairep iv rfj TroXei ^vvet^ev avTrjv rpla ovra yevt), | ^prjfian- 441 crriKov, eirucovpuicov, fiovXevTiKov, OVT
rplrov TOVTO

ecTTt TO OvfioeiSes, eiriicovpov ov rw Xoyio-Tuccp (pvtrei, idv fit) biro /ta/07? Tpof}<; 8ia(j)dapf); 'Avcvy/cij, eavrj, wcnrep TOV iTridufiijTCKOv idv7] erepov ov. ' A W ' ov 'xaXenrov, ecf>ri, (j)avr)vai. ical yap iv rot? 7rat8tot? TOVTO y

fieaTa

e'o-Tt, Xoyia-fiov

av T
8" evioi fiev efioiye

fj.eTaXafij3a.vecv, 01 Se iroXXol o^jre TTOTS.

Bo/covaiv ' ovSeiroTe B

N a t fid At", rjv S1 iyd>,

10 /caXw? 76 et7re?. e n Se iv TOIS 6r}pioi<; av T I ? tSoi 0 Xeyeis, OTI oi/Tto? e^et. 7rpo? Se TovTot? Kol o &vu> TTOV e'/cet elirofiev, TO TOV

"Ofirjpov fiapTvpi]o~€i, TO o~T?]do<; Se TrXr/fja1; KpaSurjv rfvliraire fivOtp' ivTavOa yap Srj aa
4 4 1 A 3 lav |iii KTX. See App. IV. 4 4 1 B I I CKEI: 'in the other place,' viz. Ill 390 D. If Kiihn is to be trusted, Galen (Vol. v p. 500) does not, as Hartraan asserts, omit the word; and there is no good reason for suspecting corruption. 4 4 1 c — 4 4 3 B Thus we see that the soul contains within itself the same kinds or elements as our city. It follows that the individual is wise, brave etc. in the same way and in virtue of the same internal elements. We are therefore just when each of our psychological factors does its own work. Reason should rule, with Spirit for its obedient ally; and both of them together, harmonised by music and gymnastic, will control Desire, and ward off foreign enemies from soul and body. The individual is brave in virtue of the element of Spirit, if in spile of pain and pleasure that element continues faithful to the commands of Reason touching what should and should not be feared; wise, by reason of the part of soul that rules and knows; temperate, through the harmony

of ruled and ruler on the question which shall rule; and just, in virtue of our oftrepeated principle. We may examine our view of Justice by various tests derived from the popular connotation of the word, and we shallfind that we are right. 4 4 1 c ff. The parallel between the City and the Soul is maintained throughout this section. Like the City, the Soul is also wise and brave, in virtue of the wisdom and courage of its parts, and temperate and just for similar reasons (see on ri rty T6\U> Trpcxrayopeieis 428 D) ; the relation between \oyumicbv, BV/UKIUS, and iiridvfi.'rp-i.Koi' is the same as that between the three orders of the city (see however on 442 c ) ; and the specific virtues are defined in the same way. Finally, as Justice in the State was at last identified with Righteousness or Moral Perfection, so likewise is Justice in the soul (442 E—443 B). 4 4 1 c 18 opi.oXo'yciTiu. uifio\oye!TCU (sic) a1: w/xoXoyriTai. q* (with Stob. Flor. 9. 64). The present, 'we pretty well agree,' is satisfactory enough.

442 A]

TTOAITEIAC A

€1/05 eicdo~TOv Trj i}rv)(r) yevr) ravra.

OVKOVV

evelvat

OVTW Kal rbv IBICOTTJV Kal TOVTW D avBpelos

Kal

eicelvo ye f)Br) dvayKaiov,

lBi(i>T7]<; Kal <2?, TOVTW

259 I'aa

TOV dpiO/iov.

"EI
a>? 7ro7u<> TJV o-or) Kal q>, 20

o~obv Aval;

T t firfv;

I Kal TTOXLV dvBpeiav

K c u &> Sr)

Kal OUTCB?, Kal

TaXXa irdvTa 77730? dpeTTjv maavTWi dfi^oTepa e%eiv. 'AvdyKrj. Kai BiKaiov Bij, d> TXavKcov, olfxai, i^rjcrofiev dvBpa eivai TU> avT
/j,ev \oyio~TiKq> dp^eiv irpoa-rJKei, o"o<£o3 OVTI Kal e-^ovTi TTJV iiirep aTrdarjs Trj? i / r t i ^ ? irpofiijOeiav, T « Be dvfioeiBei innjKocp elvai Kal ^vfifid^aj TOVTOV; Udvv ye. ' A p ' ovv ov%, wairep e\.eyofj,ev, fi.ovaiKrjovaa Xoyoit; \ Te KaXois 35 Kal fiadrffiaaiv, TO Be dvieicra irapafivOov/Mevr], rifiepovaa dpfiovla Te

Kal

pvd/xq);

K.O/AI,BTJ ye,

rj

8'

o?.

Kal

TOVTW

Brj OVTCO

Tpa<j)evTe Kal co? dXrjdais T
19. evbs S ? : i"i AH. Kal avSpdav A l l . 6. 8 %q; a A ' n :
5.

22. avdpeiav 3g.

TrpoffTaTijffeToc coniecit B e k k e r : wpoariiaeTov codd.

441D 22 avSpeCav. See cr. n., and partial ignoring of gymnastic in this for the error in A cf. IX 573 B n. passage is perhaps premonitory of the 23 i\av is intransitive, and not transiintellectualism of vi and v n : cf. on 439 D tive as D. and V. suppose. and E. 4 4 1 E 34 wo-rrep eXe-yo(iev. Ill 411 E 4 4 2 A 2 dvieicra KT\. : 'slackening —412 A. This passage enables us to the other by soothing address, taming it,' identify the XoyurriKov with the etc. The three participles are not coof Books II—in. See on 439 D, and cf. ordinate, but irapaiivdoviiiv-q explains the Krohn PI. St. p. 57. action of avieiaa. It is unnecessary to 35 TO |iiv: i.e. TO XoynxnKov, as rt> di desert the best MSS (as I once did) and is T6 Ovfioetdts. As the subject to the read avieiaa, wapafivSou/Mevri Kal Tfjiepovaa participles is Kpatxis, we see again that with 3 v and the older editors. Plato did not intend ' Music' and Gym5 irpocrTaTijo-erov K T \ . Bekker's nastic each to affect one part of Soul emendation—see cr. n.—is now generally exclusively. It is curious however that accepted. TO6TU means Xoyuxrimv and the participles here describe the effect BvfioaSH: so also in B below. On 8 dij of music only: for it is music (not gymirXeiaTov etc. see II 379 C n. nastic) which tirireivei rb <j>CKoao<j>ov: see 7 KaXov|i^v«v K T \ . Kahovixivuv is on SITUS av—wpoa-^KovTot III 411 E. T h e said because such pleasures are no true 17—2

TTAATQNOZ

260 Kai lo")(vpov yevofievov

[442 A

OVK av TCL ai/TOV irpaTTr), aXKa

aacr&ai I Kai ap%eiv iiri^eipijcrj

10 !;vfjL7ravTa TOV /3LOV -rravTwv avaTpiyfry.

Tldvv

ovv, yv S' iyai, Kai TOVS ei~w8ev iroXefiiovi <j>v\aTTOiTrjv V7rep dirdcnjs /3ov\ev6fievov, dvBpeia

fiev ovv, ecf>r).

TOVTCO av KciXkicrTa

TO. /3ov\evdivTa;

"EcrTt TavTa.

Kai dvBpeiov

eva eKao~Tov, I orav avTov TO C

dv/AoeiBes Biacroo^rj Bid Te Xinraiv Kai rjBovdJv TO viro to

Ap'

T?}? •\fruj(rj^ Te Kai TOV cra)fiaTO<;, TO /lev

15 8r/, olfjMi, TOVTO) TO3 fiepei KaXovpev

i

T

TO Be TrpoiroXefiovv, eirofxevov Be T<£ ap%ovTi Kai TT}

eirneXovv

TrapayyeXdev

KaTaBovXa-

wv ov irpocrfJKOv avrq> yevei, Kai B

Beivov Te Kai firj.

TOV \6yov

'Op6cZ<; y , e
o~/AiKpq) fJ-epei, TG> O r\pyev T ev avTw Kai Tavra

iraprjy-

v, e%ov av KaKslvo eTricrT^firjv ev avTw TTJV TOV !jv[iepovTo$ A 2 II: Toirif A 1 .

12.

(pvXaTTOi I I 1 : (pvK&TTOiTov TT)I» I I 2 :

TUV \6yav A l l et fortasse q\

17.

tf>v\aTTolTi)V

q:

(J>V\O.TTOV

TT\V A :

rii S. t6. TOO \470u &q2: ^ ye (vel Si 7') A 2 II: S' A 1 .

pleasures: cf. I 336 A n. and (for the im- soul, as the original legislator is of the plication itself) ix 583 Bff.,Phil. 36 c ff. city, it was impossible for him to avoid placing the \oytariK6v in a position of On OVK 08 see 426 E n. The imagery even greater authority than the rulers. of this passage suggests that the iiridvlnTjTiKov is a sort of Sriplov : cf. ix 588 E ff.In Books VI and VII the inequality is redressed by making the power of the 4 4 2 B' 9 av—yiva: sc. &pxeiv. Rulers in the city commensurate with " Dativus causam indicat, cur tertiae parti that of X6yos in the soul: see VI 497 C ». non conveniat duabus reliquis praeesse et imperare, eamqiie in ipsius genere et in18 iipx^" re KTX. : ' ruled within him dole positam demonstrat" (Schneider). and issued these instructions.' The imIf this is the meaning, we should expect perfect is used because the instructions v\aTToCn)v. The two higher parts of soul are to be v\&TTofj.et' ft.il dSuceii', dXV avrbs avTov r/v ^KaffTos

0i5 Aa£. 4 4 2 C 16 iird Toti X070D. In this particular the analogy between the city and the soul is not quite exact, otherwise it would be the rulers in the city who prescribe TO Seivov re KO.1 fi.ii, whereas it is the legislator (see on 6 vo^odirrji 429 c). This point is emphasized, perhaps unduly so, by Krohn {PL St. p. 43). Unless Plato made the Deity the oUurrfy of the

yap

Kai T(£ SyKip fiixpov

£
KpaTUTTOV T&V iv avTlf) KTX. 19 av KCLKCIVO KTX. af; Kai has been

interpreted (1) as implying that the BvnoeiSh also has a sort of knowledge: cf. 429 c and 439 E n.: (2) as 'like the rulers in the State': cf. 428 B ff. The first view is slightly more natural on linguistic grounds, but I think Plato would hardly have attributed ^ITKTT^TJ in any shape to the Bvfi.on.hU. Probably (2) is right, for the analogy between the

nOAITEIAC A

443 A]

261

eiedcrTa> re Kal o\q>'Tqi KOIVW a(bv airwv fiev ovv.

T i Si;

D ! TOVTtov, orav o/ioho^tSai

rpiwv

ro

re

apyov

Belv ap%eiv

Kal

TW dpyofievw

XoyiaTiKov

rj TOVTO, 7rd\e<w? T6 ical ISMOTOV.

'AXXa fiev Brj Bt,Kai6<; ye, c5 iroXXaKi1; Xiyo/iev, IIoW») avdyicT).

(3\vveTai

TO

Yidvv 20 avTuv

Kal fir) poo~vvr)

yovv, r) B' 05, OVK dXXo ri iariv ecrTai.

OVTWV.

aaxf>pova ov rfj (f>i\ia ical £vf/,
T t ovv;

TOVTW ical OVTCOS 25

el-rrov iya>- fir) irr) rjfilv aira/j,-

dXXo ru Si/caiocrvvr) Sotcelv etvai

rj oirep ev rfj

iroXei

i(f>dvr]; OVK efiotye, e, •navrd'jrao'iv E I civ /3e/3ai(tio-ai(ie6a, el Tt tffj.u>v e n eV rrj ^}rv-)^ dficj>icr/3r}Tei, ra (jiopriKa avro) Trpoa^epovTe1;. fioXoyelcrdat, irepi

ITota Sij;

re eKeivrjS T?}? TroXea)? ical rov

Te ical Tedpa/xfiivov rj dpyvpiov

Se^dfievos

2

A ' l l : &Trci[il3\vi/7]Ta.i A .

i/ceivy o/u.ot&)?

avSpos, el Boicel av Trapa/caTadrjicriv 6 TOLOVTOS diroaTepricrai,

443 olei olt]Qr\vai TOVTO avTOV \ Spdaai

§\ivtT(u

Olop el Beoi rj/jidf dvo- 30

AII3: 34.

city and the soul is in Plato's mind all through this section: see 441 c, D, and 442 D. 4 4 2 D 25 & iroWdKis KTX. : ' in virtue of our oft-repeated maxim and in that

[tdWov

rj ocroo fir)

T6 apx&tj.eyoi> q.

TLV av TOIOVTOI; •26.

TOVTO 'S.q: TOVTOV A l l .

as in a certain sense spectators of the selfevolution of Justice : cf. ihv fiiv rnj.lv Kal els £va ibv T6 elbos TOVTO KT\. 434 D.

seems to have read Kal WS after \eyofxev. At first sight Kal otirus appears to demand the insertion; but Plato is speaking with less formality and precision than in 441 c, D. The reading of Vind. E Kal

airafi.(3\ijv€TaL =' retunditur ' (Schneider). 4 4 2 E 29 ri. <j>opTiKa. Plato tests his view of Justice by four criteria taken as it were de foro and turning on various popular associations of the word: cf. IX 573 -B ff. Of these the first three are concerned with honesty and trustworthiness in public and private life; while the

OSTOS (for Kal OCTUS), i.e. 'the individual,

last

as well as the city,' is attractive, but unnecessary. Hartman proposes <j5 < TT6\W >

morality in general, including the service of the gods. Taken together, they sum up the leading features of the perfect character, and shew that Plato's conception of private, as of political, Justice is in reality Righteousness or Moral Perfection, whereof the other virtues are the fruit. Plato's innovation lay in interpreting Righteousness as ra ainv irpaTreiv, or rather in the peculiar meaning which he attached to this phrase: see on 434 c and infra 443 B n.

w a y ' : i.e. T<# TO. avTod vpaTTeiv.

ffoWaKLS <e>\^yofiev,

Ficinus

TOOTI^I Kal OVTOS

inrai, a solution which will commend itself to few. 26 |iij " B — ^ v a l " ' Do we find Justice growing dimmer in any way? Does it appear something different from what it was discovered to be in the city?' lit. 'blunted, so as to appear' etc. In the language of 434 D (to which Socrates' question refers) Justice has now ' passed into ' the Individual; and no feature has been blunted, or lost its clearness of outline. We are therefore confirmed in our view of Justice, both civic and individual. Hartman would read 6.7rrm^\vvTaL, taking illuv as ' by us,' but the present is more, expressive, and (with THJUV) represents us

(u-oixeiai—-affepawevcrlai)

refers

to

32 irapaKaraSiJKtjv x P v ( r ' o v KT ^Honesty and truthfulness were generally recognised as characteristic of the SUaios av-fjp • see the passages collected by NiLgelsbach Nachhom. T&eo/.pp- 240—246. 34 TOVTO airdv. See cr. n. "Fortasse Plato TOVTOV aino scripsit" (Schneider).

TTAATQNOI

262

Ov8ev> av, e
rj Br)/j,ocrta iroXemv

[443 A Kai Kkoirwv Kai irpoSoaicov

6«TO?

av

OUTO? eii);

'EKTO?.

K a i firjv ovS' OTTCOCTTIOVV airi(TTO
IId5? yap av;

0ea>v aOepairevcriai Havrl

jikwoL,

M o t ^ e t a t firjv icai yoveatv

6rj. OVKOVV

TOVTCOV

T(ov ev avT(p eicaaTOV TOL avrov ap%ea0ai;

r e irape^erai

XVII.

!

Travrcov a'iriov,

trpaTTei

TOVTO /u.ev ovv, Kai oiSev

10 £?;Tei9 ?>LKaio
afieXeiat

Kai

TTUVTI aXXq> /xaXXov rj ra> Toiovrcp irpocrrj/covcn.

i) Tavrqv

Kai TrdXet?;

a-PXV1*

aXXo.

T e

on

axiToi B

i" 6 /" xal TOV

" E T J TC OVV' erepov

rr)V hvvafi.iv,

r) roils TOIOVTOW;

M a Ala, r/ 8' 09, OVK eywye.

TeXeov apa rjfuv TO ivvTrviov airoT€Te\ea/j,ev

2. ovdfr' I I : oiSiv A . fiijv I I : ixiv A .

4. T] Kara opuovs %q: § nark opxovs A l l . oi' I I : TeXevTaiov A , sed in mg. yp rfXeoy.

4 4 3 A 2 UpoS ffeois (e.g. Euthyph. 12 E), and eucr^Seia is concerned with Seur Bepairela. See Euthyph. I.e. and cf. also the Stoic Zeno in D. L. VII 119 elval TC rty evixi^aav £iriffT-i/jfj,7)i> $eun> Sepavdas, and Sext. Emp. adv. Math. IX 123. 4 4 3 B—444 A We were right then in suspecting that justice in a certain shape "was with us from the first when we founded otir city. But the principle that every one should do his professional work and no more, is in reality only an image or shadow of Justice. True Justice is concerned with the inner man and consists in the performance of its own peculiar office by each of the three elements within the soul. It is this which produces spiritual unity, and spiritual unity shews itself in outward acts. We may now claim to have discovered Justice both in the City and in the Individual. 4 4 3 B ff. This section deals with the relation between Civic and Individual virtue. Although we discovered the latter by means of the former, it is the virtue of the soul which is alone original; the other, its outward expression, is but a copy. All

true virtue therefore rests upon psychology; not yet, as in VI and vii,,on the metaphysical knowledge of the Idea of Good. The full meaning of Plato's ' natural c i t y ' (Kara iinv oimaSeiaa, TT6\IS) now appears. It is a commonwealth whose institutions and political life are the outward expression or embodiment of the true and uncorrupted nature of the soul, regarded as in very truth a cpvrbv aiiK lyyeiov, dXV 0ip6.v1.0v (Tim. 90 A). Hence arise the three orders of the city; hence too, each order performs its own function; for it is part of soul's ' nature' rh eavrijs TpdrTew, and TTOXVwpayixovetv is a consequence of unnatural degeneration (441 A). This optimistic view of ' nature ' is noteworthy. It rests on the wide-spread Greek belief that good is natural, and evil unnatural; cf. infra 444 D and Aristotle's 6 St Oebs Kai ij 0ij(ris oidiv

)IATI\V

WOIOVO-I (de Caelo I

4. 2 7 1 s 33), ofidev T&V irapa (pucriv KOKOV (Pol. H 3. I325 b 10) and the like. For more on this subject I may be allowed to refer to my essay on Classical Education, Deighton, Bell and Co. 1895 pp. 12 ff. Although not itself expressly a deduction from the theory of Ideas, Plato's conception of ' nature' as good and not evil is altogether in harmony with the sovereignty of the Idea of Good in Book v i : see on 505 A ff. 12 ri\tov KT\. The language is suggested by Homer's O6K 6vap, d\\' iiirap 4ad\6v, 6 TOL TereXecrfiivov Icrrai (Od. XIX 547). 8 is a vague internal accusative : see on TJI> ip-f)8r)/i.ev in 434 D. &f>a|MV KT\. The reference is to 433 A.

nOAITEIAC A

443 D] VTTOiTTevcrai, &>? evdvs C nva

«'? apxilv

efLfiefirj/civai.

Te

ap-^ofievoi

rffs 7roXea)? ol/ci£et,v Kara

' ' c a ' TVTTOV rivd

Havrdiracriv

263

fiev ovv.

deov

rfj<; SiKaioo~vvrj<; KivSvvevofiev To Se 76 ^f a p a , w T\av/ca>v, 15

oV o Kal ax^eXet, el'8a)Xoi> Tt T?)? BiKaioo~vv7)<;, TO T W /uei' CTKVTOTOJJMCOV <}>vcret, 6p6(2<; e%eti> cricvTOTopelv Kal aXKo (j.r)8ev rbv Se T6KTOVIKOV T€Kralveffdai,

Kal raXXa Brj OI/TOJ?.

Qalverai.

To Se ye dXrjdes, TOIOVTO fiev Tt TJV, &>? eoiKev, r) SiKaiocvvrj, D ov irepi TTJV ' e^w irpa^iv irepl iavrbv

TCOV avTov,

Kal rd iavrov,

dWd

/J.rj edaavra

ev auT«5 firjSe Trokvirpaiyfiovelv

irepl

TaXXorpta

-rrpd-neiv

77/30? aXkr/Xa TO ev rrj

XXa TO) OVTI rd ocKela ev Qkjievov Kal dp^avra b'vra axnrep 16.

opov;

rpels

dpfiovias

oXX'

Ttjv ivTo<;, a>9 20

avTov Kal Koa\vr)l,\ov yevofievov eavrw Kal tpia

irpdrreiv,

are^Pffl?,

avrov

^vvapfioaavra

veaTrjs re Kal 25

ii0A« Ast: u^>eXe? AIIH^. 21. eavT&v I I : eavruv A. 23. avrbv—eavrqi I I : om. A.

On olKifav see III407 BH. For KLvdwetiofiev 4 4 3 D 20 v; but the meaning is easily caught the real or original justice, seems to me after T4 eavrov just before. better than the present. See n 368 D ff. 23 T $ SVTI KTX. : ' having set his Plato is justifying himself for having taken house in order in the truest sense.' So so much trouble about a mere dStaXov ; it Schneider, rightly. For oi/cefa cf. Ill was in order to learn the original through 405 B n. the copy. So also Hartman. The present 24 £vvap(ioo-avTa—i]pn.ocr|Uvov. Cf. could only mean ' benefits the city' (so 432 A, where a similar image is emSchneider, Rettig and others). Madvig, ployed. The figure here is taken from strangely enough, suspects the whole the Octachord, the XoyiariKdv being rephrase. Civic Justice is an d&wKov of presented by the uTrdri; or highest string Justice in the soul as being its reflection (which gave out the lowest note), the in outward conduct. See also on 443 B ff. eiriffvfiriTtKOP by the vedrri (an octave above. higher in pitch), and the 0v/weid^s by the y.io-t\ or fourth. See Diet. Ant. 11 p. 195 19 TOIOBTO takes its meaning from T6 rbv /iiv HKVTOTOIUK6V etc. ' Justice was or Gleditsch Die Musik d. Gr. p. 860. The single notes of a apixovla could be indeed something of this kind' (i.e. a sort of TA avrov irpdrretv), but not irepl TTJP called opoi because they were in reality !£a Trpa.%ti>. The warning conveyed byterms in a proportion and depended on etSos and rpoirov rw& in 433 A (where see the relative length of the string: cf. Tim. 35 B, c. Hartman's correction of vedrtji, note), 433 B and 432 E is now justified : iir&rris, /lio-r/s to vedrtiv, \nrdrr\v, jxiarfv for Justice is said to be irepi rijv ivrbs Tpa£w, and is therefore not, strictly speak- is very attractive: for the genitives can only be explained asfipovvedrris etc., and ing, that which we have called ' Civic the effect is unpleasing, especially with Justice.'

rTAATQNOZ

264 Kal iravra

fiecrrjt;, /cat el ' aXKa

Tavra ^vvBrjaavra

adxppova

•irepl ^prj/xdrmp ovofid^ovra Te

rfj irpdljei dfj.a0t.av

drra

fiera^ii

KOX iravTcnraaiv

ra

ijSrj, idv

Krrjaiv rj irepl <7«/A
iv

-rrda-i TOVTOIS

BiKalav jj.ev Kal KaXr/v irpa^iv, Kal

Tvy%dvei

ovra, E

eva yevofievov iic TTOW&V,

Kal qpfio
30 Tt rj irepl %r\

[443 D

TI TrpaTTy, yj

r) Kal TTOXITIKOV 57701/fievov

r\ av Tavrr/v

rqv

Kal e^iv

lav Be TTJV etriaraTovcrav

eTna-Tij/j.rjv, dSiKov Be irpa^iv, Be TTJV Tavrrj

ad

r) B' 0?, w SaJ/c/oare?, d\r)6rj

| f) av del

eirtcnarovaav Xeyeis.

ravrr)v

Bo^av.

26.

Uavrd-jraatv,

JLlev, ffv 8' iyw-

BbKaiov Kal av&pa Kal TTOXIV, Kal hiKaiocrvvr)v, b rvy^dvet

Tavrrj

\vrj, 444

TOV /x.iv ev

/cat ei I I : el Kal A.

ap/j-ofias coming between. Retaining the the irpoo-Xa/i^avd/ievos of course is (see Gleditsch I.e. p. 861 and Euclid Sett. Can. Greek nomenclature, we may translate: 10 ed. von Jan): so that according to the ' having harmoniously joined together Scholiast there is a serious breach of three different elements, just like three o-vfupwvia. It seems to me quite clear terms in a musical proportion or scale, that in wairep 8povs rptis—fito-QS Plato is lowest and highest and intermediate,' thinking of three ^i/j.(poivoi. 811—TJ8T| : emphatic, as Hirzel iplKov ytvbfJLtvov with 442 c ; Kocr/j.^iravTa points out (Hermes v m p. 393): for the too suggests icoatu6TT)s, and the word just will not take part in practical atbpova. itself is finally employed. Cf.affairsman until he has ordered his own soul 434 c n. A different explanation is given aright. Cf. Ale. I 113 Bff.,Ap. 36 c, and by the Scholiast. Holding that Plato is Xen. Mem. Ill 7. 9, IV 3. i. referring to a system of two octaves (81s 81a. TraaGiv) he explains vearrj, pMut) and 29 i\ KOC. Stallbaum and others add iiirin-r) as e.g. A', A, and b (not a, which irepl (with S) before lroXtrtKdv, but n is the Trpoir\a/j.fiai>6nevos). His note is asirparrrj irepl TT6\ITLK6V TL is very unTTOKITIKOV depends directly on follows : veA.TT) •fjyovv vrp-q inrepfiokaiuivpleasing. if irpdrrrj and is equivalent to irepl irb\w. ] )(pd7J TOV 51$ 8LCL TMMT&V (XVffTt)- The slight variety of expression is easy and elegant after ij Kal ' aut etiam.' s, uir&TT} 5£ i] fj.era rbv irpoKafX^avb(leg. •wpoaXanfia.vbiAa'Oi') (pffoyyor 33 iirurTr[iLr\v—S6£av. This is, as T °P^V °v O-VTOV TOV 51S 5t& TTCLO'WV Krohn points out (PL St. p. 68), the first ros. niay di Kal airi) •fjroi
TTOAITEIAC A

444 c]

265

ov, el (palfiev rjvprjicevai, OVK av irdvv ri, o2/j,ai, Bo^ai/Mev M o Ata ov fjuevToi, et].
XVIII. olfiai,

dBiKiav.

AijXov.

OVKOVV

<&wfiev. fierd

yap

TOVTO

CTTCHTLV- riva

av

B ' rovTcav Sei avrrjv etvau Kal 7rd\v7rpa'yfj,ocrvvrjv Kal fiocrvvqv xal &PXV ^v irpeireiv cma,

avT

iiravdcnaaiv V

°v

fiepovs TO> rod

TOLOVTOV 6VTO? vcrei, oXov

dp^iKov

yevovs

oi/JLai, (prjaofiev /cai rrjv roiiTtov Tapayr]v

TTJV re dSiKiav C XtffiBrjv irdcrav

dWoTpioirpaj-

Tti>o? TG3 6'A.M T*)? i|ru^»7?, Xv 10

Tpoar\K.ov, aXXd

avTa> BovXeveiv

Tpidiiv ovrcov

OVTI;

teal d/coXacriav ical BeiXlav ical dfiadlav icaic'iav.

Tavrd

fj,ev ovv

ravra,

Toiavr

/cal irXavrjv Kal

eivai av\-

e(f>rj. OVKOVV, 15

11. aXKa—7^ous &VTI 3 : pro rif rod All habent TOV 8' aS 5ov\etiei.i>, q T& S' aS SovXeiieiv.

4 4 4 A—444 E Injustice, like every variety of Vice, implies sedition and confusion among the parts of the soul. It is spiritual disease, deformity and weakness; while Virtue is the reverse. Virtuous institutions promote virtue, -vicious institutions vice. 4 4 4 A 8 dSixiav. Now that we have discovered Justice, it is necessary to look for Injustice, in order that we may compare the two and decide the question at issue, viz. irtrrepov Set KeKTrjaBai rbv iJteWovra eudaifxova etvai, iav r e \avdavrj idv re f/.ij iravras deovs re Kal dvdpeb-

iroM (427.D: cf. II 368 E n.). The full exposition of Injustice is reserved for Books v m and IX, where Plato takes the subject in its proper order, considering civic injustice first, and afterwards that of the individual. At present he contents himself with a preliminary or exoteric sketch of Injustice in the soul, representing it as unrighteousness in general, just as Justice, both in the State and in the individual, has been identified with righteousness or moral perfection (434 c, 442 E nn.). 444 B n

dXXd TOIOVTOT)—OVTI. See

leaves TOV 8' before av SovXeieiv unexplained. The text of 3 is not in itself quite satisfactory, as Richards has pointed out.

otov irp^iretv atjrip for (jjtrre Trpe'ireiv

airy seems unexampled, although o'lov SovXetietv would of course be right. The expression T<£ TOO apx^ov yevovs SVTI, ' that which is of the ruling class,' is also curious for the more direct and accurate T<£ apx""? yivei. The reading of A and II yields no tolerable sense, and certainly cannot come from Plato. Madvig (with Vind. E) proposes olov irpeTretv airy 8ovXetieLv, TO 8' av 8ov\eteiv ap%i.Kov

yivovs tvn, which is intelligible, if weak. I have thought of O'LOV Tptireiv aurtij 8ov\eiieit>, Tip 5 aS f3ov\e6ei.i' (or Secnrdfav, after Schneider) apxt-xov yevovs OVTI, but there are obvious objections. I should not be surprised if the whole clause d\X6i —OVTL, as it appears in A and II, is only an attempt by some illiterate scribe to work out the antithesis of trpoa^KOv: lit. ' being by nature such as to be proper for it to be a slave, and the slavery again < being such as to be slavery > to that which is of the ruling class.' The clause, even as read in 3 , adds nothing to the sense, and the references in roiaur' &Tra and TOVTOJV just below are caught more easily without the obnoxious words. See 442 B H.pxt<-v iinx^pMv «" ov Tpo&TJKOv avTif ytvei. Cf. Ill 413 C «.

cr. n. The reading of 3 and other inferior MSS, which (in common with all the editors) I have printed above, seems to be an attempt to emend the older and more difficult reading preserved in A and II. Stallbaum supposes that A here 13 T O V T W V : sc. TQ>V yevuv. represents a corruption of S, ad 8ov\ev~eu> 15 TavTa—Taira. fiev ovv corrects being presumably a correction (of airy Toiavr'aTTa: "immohaeceadem" (SchneiSovteiew) which has crept into the text; der). For TaiTa. some prefer, with one but this is unlikely in itself, and also MS of Stobaeus Flor. 9. 64, aiiTa (' immo

TTAATQNOZ

266

[444 c

vv 8' eyw, Kal TO aBiKa irpaTTeiv Kal TO dSiKelv Kal av TO BiKaia iroieiv, ravTa -irdvTa Tvy^dveu OVTOL KaTaBrjXa tfBr} cratfrtbs, e'lirep Kal V) dBiKia re Kal Bueaioavvr); IL09 Brj; "OTI, r\v S' iya>, Tvy%dvei ovhev BiaepovTa TWV vyiewwv r e Kal vocrcoSav, a>? eiceZva, 20 iv crwfiaTi, Tavra iiyUiav

ifnroiel,

Bi/caia

7rpaTTeiv

'Avdy/CT).

iv "^v^y.

Tly > ^4>rl-

TO, Se voo-doSi) voaov.

SiKaioenjvrjv

'^•a f'ev

Nat.

7rov

vyieiva,

OVKOVV ical TO fiev

e/jbTroiei, TO S' a&i>ca I dSi/clav; D

"EO~TI Be TO fj.ev vyieiav

TTOMIV TH iv ra o-io/j,aTc tccna

vaiv KaQicrTavai KpaTelv T€ Kal KpaTelaOai vw' dWrjXcov, TO 25 Be voo~ov irapd (frvcriv ap^etv re Kal apj(eo~6a(. aXXo VTT aXXov. "Ecrrt ydp.

OVKOVV aS, er)v, TO BiKaio&vvrjv e/Miroielv TCL iv Trj

'yfrvXy KaTa tyvGbv KaOicrTavai, KpaTelv Te Kal KpaTelaQau VTT' dXXijXcov, TO Be dBiKiav Trapd vcriv ap^etv Te Kal ap^ea-Oai aXXo v-rr dXXov; Ko/j.iBrj, er). 'ApeTJ; fiev apa, &>
"E<jTti/ OVTCO. *Ap' ovv ov Kal Ta fiev KaXa

et? dperrjs KTrjaiv (f>epel, Ta B' alo~%pa els XIX.

To Br> Xoiirbv 16.

&5? eotKev, rjfiiv i
ad rb q :

rd. AS: aura II.

haec ipsa'), others roiaura, but there is not sufficient reason for deserting A. 4 4 4 c 22 StKtua—e|xiroiet. Krohn (PI. St. p. 59) reminds us of Arist. Eth. Nic. 11 1. n o 3 a 34 ff. TO. /iiv SiKaia irparTorres SUaioi. yivo/ieSa KT\. On the Socratic analogy between body and soul cf. II 380 B n. 4 4 4 D 23 i-yfeiav iroietv. S (with a few other MSS) reads ep.iroi.etp; and Stallbaum and others adopt this reading. Ttaieiv, ' to produce,' is however satisfactory: cf. 422 A. , 24 T& Si voo-ov—iir' aXXou. Here and in Tim. 82 A ff. Plato adopts the Hippocratean theory of the origin of disease: see de nat. horn, vi p. 40 c. 4

Schr. p. 37). Cf. also PI. Symp. 186 D with Hug ad loc. On TOTCI 6
Kpriirids re Kal 5wd/iios Kal TOO TrX^fleos, Kal /uoXiffro fiepiyfiiva •ft. aXytei 5c OKbrav n rovriav (Xavaov rj irKiov $ fj XOipiffdrj iv Tip (rti^aTt Kal fir] KeKpyfiivov

5 Toio-i ^tijxiraaiv (Poschenrieder die pi. dial, in ihr. Verhdltnisse zu d. Hippokr.

444 E

34

TO SI) XOLITOV KTX. 'What

remains for us now to enquire is whether,' etc. For the position of 77/ux cf. that of iravTbev in 445 B. Herwerden suggests r6Se or rdde 5i}, neither of which is necessary.

445 c]

nOAITEIAC A

267

445 iroTepov av XvaiTeXel BiKaid re irpaTTeiv Kal | KOXOL eiriTi^Beveiv 35 Kal elvai. htKaiov, idv re XavOavrj idv re firj TOIOUTOS WV, r) dBiKelv

re Kal dBiKov elvai, idvirep fir) Bt,Ba> BUTJV firjBe fieXriav yiyvrjTat KoXa^ofievot. 'AXA', e<pr), a> SwtfpaTe?, yeXolov efioiye (paiverai, TO (TKef&fAa ylyveaQat, i]Br), el TOV fiev crdofiaros TJ)? vdetpofievr]^ Soicei ov JBIWTOV elvai ovBe fierd TrdvTcov CITICOV re Kal iroTwv Kal TTCLVTOS -riKovTov xai Trdar)<; dpxfjs, TJJ? Be avTov B TOVTOV to t,wfxev 4>v6etpofi6vr}<; ftiwTov lip a e
otroOev KaKia<; fiev Kal aBiKias aTraWayijcreTai, Biicaiocrvvqv Be 10 Kal dpeTYjv KTijcreTai, eireiBrfvep e'tydvrj ye b'vTa eKaTepa ola r/fiel1; BceXrjXvdafiev. TeXotov ydp, rjv 8' eym. ' A W ' O/aw? eTreiirep ivTavOa eXr]Xvdafiev, ocrov olov T6 craeaTaTa KaTi&elv OTI TavTa OSTO)? e%ei, ov ^pr) a-rroKafiveiv.

"HxiaTa

vr] TOV Ala, etf>T], •ndvTtav

C airoKvr)Teov. Aevpo vvv, I fjv S' eya>, Iva Kal 1817?, b'o-a Kal e'iBrj 15 e^et rj KaKua, tu? e/j,ol BoKel, a ye Brj Kal d^ia deaf. "¥/rrofi.ai, erj' fiovov Xeye. Kal fJ.r/v, r/v B' eyw, Sanep diro a/coTTid<; fjuoi (palveTai, eTrei.Br) ivTavda dva/3e/3r)Ka/u.ev TOV Xoyov, ev fiev elvai etSo? T97? aireipa Be T?}? /ca/cia?, Temapa 8" ev ainoh a-pra, wv Kal

35 iroTepov av KTX. See 1 354 B, C, and note on 444 A. 4 4 5 A 2 edv T« XavOdvT). Cf. 427 D and II 367 E. 3 fUXriav—KoX.aJop.evos. II 380 B n. 8 u 5w|i€V. Cf. I 353 D rl 5' aS TO ffii>; 'l/vxys cj>ri
ye and note ad loc.

fiiwrbv &pa tarou

should not be made interrogative. The sentence means: ' if life, which men deem unbearable when the bodily constitution decays, even when they are surrounded by every variety of food and drink and wealth and power, shall be, forsooth, when tumult and decay affect the constitution of the very principle whereby we live, worth living, if so be we do what we desire, and take no steps to escape from wickedness and injustice, and acquire justice and virtue.' Life is not (says Plato) /3IUTOS to the guilty man who works his will; it may become so if he takes steps to rid himself of vice, i.e. ikv StSy SiKiji> Kal §e\riav 7171/7^-01 Ko\a£6/j.evos. For the sentiment cf. Crit, 47 D, E, Gorg. 477 B—E, Prot. 313 A, B. 4 4 5 B 13 00-ov—o-a<)>«VTaTa. "Quam certissime fieri potest" is Ficinus' render-

ing, with which Schneider and later editors agree, taking KanSeiv as explanatory of ivravda. But it is hard to find another instance of Utrov olov re, although Ka.6' &<sov oldv re and SITOX Swarov (Thuc. I 22. 2) occur, ws 6l6v re is the almost invariable phrase. For oaov Stephanus proposed odev, Ast 8-irov. I think the meaning is 'now that we have come far enough to be able most clearly to descry that these things are so,' ivrauda being equivalent to 4iri TOOOVTOP, and oaov otov re to Saov iXdovras olbv r£ £GTLV.

4 4 5 c 15 diroKvt)T^ov. I have reverted to the MS reading. Bekker's emendation airoKn-qriov is very attractive, but 6.iroKvr\Tiov gives excellent sense (cf. I 349 A), and there is no real reason why Glauco should repeat the word employed by Socrates (see on v 465 E); nor does there appear to be any instance in Greek literature of the verbal of a-rroK&[XVW.

16 agux8&s. Plato does not claim that his enumeration of degenerate commonwealths is complete. Cf. v i n J44 D. 18 hi—KaKias. An old Pythagorean principle, whence the parade with which

TTOAITEIAC A

268 20 agiov

e7rifivrjadfjvat,.

reicov rpoiroi Tpoiroi

Uocroi ' Brj;

irevre <5e ifrwxfjs. ov rifielf

eyyevofievov

yap \6yov

e<j)T). TOVTO

av

TrXetov? oijre

fiev yap

Ov

yap

J]v 8" iyoi,

irokirecwv, D

Aeyw, elirov, ort, e£? fj,ev OUTO? dvBpos

evo? eV roU

ickviOevr), -irXeiovcov Be

apypvai

dpiaroKparia.

/xev TOLVVV, r)v S' 67ft), ev etSo? \eya>et? iyyev6/j.evo<> ' Kivrjaeiev

VOJAWV rfj<; 7roX.e&)?, rpofyfi

30 Bi^\0o/j,ev.

r\v S' eya>, TTOXI-

7roA,treia? ehf av Tpoiros, eTrovofiaa-Oelt] S'

SiaepovTo<; ftacnXeia av 'AXrjdrj,

"Oaoi,

KivBvvevovcri Kal ^ri/^jj?

IIei>Te fiev,

Aiye, erj, ruves.

8ie\,rj\v6afj.ev

25 av Kal hiXV'

IIw? Xeyeis ; erj.

elcrlv eiBr) e^oire?, Toaovroi

elvai.

[445 C

re Kal

av

ovre

TWV d^iav

E

iraiBeia,

et«o?, e(j>7]. TeAoc noAiTeiAc A'.

28.

iyyeviixevos S^r; eyyevd/ievoi All.

Plato announces it. See Arist. Met. I 5. 986* 22 ff. (RP. 7 § 55) and Eth. Nic. I 4. iO96b 6 with Stewart's note. 21 eH8r] ^xovres : ' having ' (i.e. as we should say 'forming') 'specific kinds': cf. v m 544 D. 445 D

25 «YY6VO|i.€vov—dpujTOKpa-

IX 587 D, where the dpurroKpaTLKos and the {ScuriXiKos axe identified. The fact is, as Henkel has pointed out (Stud, zur Gesch. d. gr. Lehr. v. St. p. 57), that " Kingship is only a form of Aristocracy throughout the whole political theory of antiquity, and rests on no distinct and independent basis of its own." It must be regarded as exceptional when in the Politu-us (302 C ff.), probably a later dialogue, Plato distinguishes between kingship and aristocracy and places aristocracy on a lower plane. See also Whibley Gk. Olig. pp. 15 ff. 4 4 5 E 28 TUV—v6|xuv. For the genitive cf. (with Stallbaum) Gorg. 514 A

T£O. Knowledge, not number, is the criterion of good government: cf. Pol. 292 c. Hitherto however the rulers have always been represented as a plurality, and we have heard nothing of a king. In the later books (from V 473 c onwards) we often hear of kingship; and in IX 576 D (as Newman points out Politics of Aristotle I p. 413 n.) the ideal city is called ^aaCKivo^iv^v, o'tav rb 5T)ix.o(riq. Trpd^oi/ras TUV iroKmKuv irpurrov SiijKBoiier • With the present TO))/, and infra VI 485 B. passage cf. v n 540 D 77 ifKelovs f) eh and

Trpay/jui-

APPENDICES TO BOOK IV. I. I V 421 A, B. et ft.iv ovv ijjUeis ft-iv <j>vXaKas <Js dAijflws iroiovfutv, TjKUrra KaKOvpyov; TJys 7rdA«DS, 6 o e/cetvo Xiywv ytiapyovs Ttras Kal uxrirtp hi iravqyvpa a U ' OVK iv 7roXti lo-Tidropas evSaifiovas, aAAo av TI i) TTOXLV

Aeyoi. I hope my note has proved that this sentence is sound in the main; but Madvig's emendation has obtained such a wide currency, owing to its adoption by Baiter, that the text has fallen under grave suspicion, and it may be well to record the different conjectures. They are as follows : (i) etev ovv ijfjieh KTA. (Orelli, cited by Schneider): (2) rj/xas ptv ovv <j>v\aKa.i KTX. (Ast in his third edition): (3) rj fulv ovv rjfi.w <Xeyo>ti.ev,

0vA
in Plato (cf. v 475 E «.). Here it has the effect of italicising the preceding word by suggesting a possible antithesis. The only real difficulty is in yeapyovs, and in view of 419 A to which 6 8' IKUVO Xiywv refers, some may doubt whether even yewpyovs is not also genuine. For my own part I am inclined to think that Plato wrote A

II. I V 430 E. Kd(T/ios TTOV TIS, rjv 8" tyco', r] poo-vvr) iarlv Kal r)Soi/<3v nvwv Kal iTTiOvfuaiv iyKpdreia, tag <£acri, KpctTTW ST; avrov Xiyovrts OVK 018 ovnva rpoTrov. Kal aAAa a i r a Totavra wcnrep "\v)j avrr/s AeyeTCU

270

APPENDICES

TO BOOK

IV.

The reading fyaivovrai, which replaces Aeyoires in A1, II and a majority of MSS, is admittedly corrupt. One Florentine MS has AiyovTes (fiaivovTai, another fpaivovrai Ae'yoi'Tes : and it is possible that <paivovTai was originally only an adscript intended to be taken with Xiyovres. The emendations proceed for the most part on the assumption that Xiyovres and not fyalvovTai is the gloss. This may be so, but unfortunately no satisfactory remedy has yet been suggested on these lines. The most important corrections are aVoatVojTai (Cornarius), ^alvovra (Madvig, taking the participle in agreement with «do-/x.os and ey/cpaVeta, but (JMXIVOVTO. cannot be used for air«pya£o/u.eva, as Hartman points out), aiveaaaiv TLva (Dobree), <£a/xeV (Badham), a.irofyaivovTt's (Richards). Apelt has thought of cancelling the entire clause Kpeirrm 8rj—rpoirov as an " interpretatio etymologica ad praegressam vocem eyKpareia pertinens " (O6s. cr. in PI. dialogos, p. 11). It would be easy to multiply conjectures of this sort; but until something better is proposed, we should hold fast to Ae'yovTts. The Aeyerai of the next sentence suits Atyoi/Tes very well, for the phrase KpetrToj airov is itself one of the ixvV- I have placed a full stop before K<M aAAa. Ast suggested a colon, and wished to add a after a, but no change is necessary.

III. I V 438 E—439 A. To 8i 8T) Sti/'os, -rjv 8' iy
In this difficult passage Stallbaum, who is followed by the Oxford editors, construes etvcu with TOVTWV ("is one of" etc.), and regards TOVTO oTrep eo-TtV as no more than "ipsam per se" ("as far as its essence is concerned," J. and C). This interpretation is grammatically awkward, and otherwise objectionable, inasmuch as it anticipates SA^os 8' ovv avro below. Plato evidently means to present his argument in two steps: (i) Thirst, as you will agree, is something relative to drink, (2) Thirst qualified is relative to drink qualified, and thirst by itself, without qualification, to drink by itself, without qualification. A large number of emendations has been proposed. The late Mr W. A. Gill was inclined to omit TOVTO oirtp imiv' (Proceedings of the Cambridge Philol. Soc. xvm p. 35), and Hartman boldly expunges the words, leaving lori 8\ Si^rov Sti/'os, as it appears to me, in a lonely and unsheltered situation. The suggestion T<SV oi
APPENDICES

TO BOOK

IV.

271

seems to me clear that «rri 8e 8-IJTTOV Styos is intended to explain TOVTO oirtp ia-riv and nothing more. J. and C. translate "Thirst is, I imagine— Yes, said he, thirst is of drink," remarking that " two questions are asked; before the second is completed Glauco breaks in with a reply to the first (eywye): and in Trto/iaros ye he completes and answers the second." I can see no occasion for so much impatience on Glauco's part. The insertion of Kal TIVOS after TW i-ivo? appears to me to solve all the difficulties, and the error is of a kind that frequently occurs in our oldest MS. See Introd. § 5.

IV. I V 440 B. TOUS 8' €7r<,0u/x«us avrbv KOivavrjtravTa, aipovvros \6yov fir) Seiv avTiTTpaTTeiv, di/j.a.1 ere OVK av dvai yevo/xivov work iv o~avTu> rov TOLOVTOV alcrOeo'Oai, otfxai 8' oi8' iv aXXia.

The difficulties of this passage have been much canvassed. The only important variant is iv iavruj (II and corr. A2, with several other MSS) instead of iv a-avrw. II does not, as Bekker asserted, give fn]8ev, but prf Seiv like A.

The av TI Trpdrr^iv for avTiTrpaTTtiv of q, although

adopted by Bekker, is indefensible, as other editors have observed, for iv has no meaning or construction. Against the ordinary interpretation, which I have given in the notes, it has been urged that 0vfxA<; does, in point of fact, sometimes join with the Desires against the Reason. Thus in the degenerate phases of character depicted in VIII 553 c ff. and elsewhere, OvixoeiSk is the slave and minister of the 6iri0u/«7Ti.Koi/, and in 441 A eTrUovpov ov r
be involved. Cf. Krohn PI. St. pp. 52 ff. But in such cases the XoyicrriKov would seem also to be corrupted (TO 8e ye, olfiai, XoyurriKov re Kal 6vfj.oei.8es ^a/juu evdev KOA evdev irapaKaBiias vrr' eKetvu—SC. TCS eTn8vn7]TiK
between the allied forces of the dvpoeiSes and isrSvfi.t)TiK6v on the one hand and the AoyioriKoV on the other. It is true that the language of 441 A, taken in its full force, appears to imply that the 6vfj.oe£es can be corrupted without the Xoyio-riKov, but Plato would hardly, I think, have held such a view, and the implication is not to be pressed. See Phaedr. 253 D—256 E. There is some difficulty about the construction of avTiTTpdrTeiv, and Hartman would expunge the word. Schneider's punctuation, which I have adopted, connects it with 8elv. Others make its subject airov (' but that ^U/AO'S, having made common cause with the desires, when Reason forbids, should oppose Reason—this' etc.). The explanation of Hermann (adopted also by Schmelzer) avoids the anacoluthon, but is exceedingly tortuous and unpleasing : ' I think you would not say that you have perceived Ov/xos making common cause with the desires and opposing Reason when Reason forbade' etc. Richter also {Fl. Jahrb. 1867 p. 139) evades the anacoluthon by defending the more than dubious construction alo-0e
272

APPENDICES

TO BOOK

IV.

Finally Nitzsch conjectures {Rh. Mus. 1857 p. 472) /ty 8civ , avriirpOLTTeiv, or p-t]b" £iv<cu TI irpa.TTCiv>, avTurpaTTeiv.

None

of these devices seems to me so probable as Schneider's view. An entirely different view of this passage is suggested by a Scholiast's note, to which Warren has recently again called attention. T h e Scholium runs : 6 8e vovs OVTOS.

raw Se iwiOv/xiais o~e Koiviavijo-avra

evAoyiorois, Kal yivuMTKOVTa. o~e TOVTO i< T ^ S ireipas, ov\ v7roA.a/t/3av(i> o~e v 0V1 rjo-Orj/JLai iv r a t s ToiavYais dya.9a.ls ^Soj/ats TOV OV/XOV dvmrpaTTOVTa

hriOvfiiaK, wcnrep eVl rats TOV Aeojriou aXo'yois ijSovais avreVpaTTev.

It is obvious that the Scholiast connected ce with airov and took the sentence to mean, broadly speaking, that when Reason on the other hand sanctions indulgence (alpovvTos Xoyov fir) Setv avrnrpaTTeiv sc. TOUS eTriOviuais), we do not find any conflict between 0vfx.6<; and the desires. The meaning is satisfactory, and furnishes a fair antithesis to the first half of the sentence oTav /?ia£
V. I V 440 C.

TV 8e; orav dSiKetcr^at TIS tjyrJTai, OVK iv TOVTCO £et TC /cat

X a X e m u m , Kal ^u/A/ia^et TU> SOKOVVTL SiKaiw, KaV Sid T6 iravtjv Kal Sid T<5 pc/yuv

Kal irdvTa ra TOtauTa irao-)(eiv, Kal viro|itv
T
irplv av fj Siairpa^ijTat r) TeXevTvjOTj rj (OCTTTEJO KVIUV VTTO fOjuecu; vwb TOV TOV Trap' avTuj dvaKXrjda.'i TrpavvOfj;

\6yov

The interpretation of this sentence is very difficult, and has given rise to a vast amount of discussion. The only important variants are Kal Sia TOV irtivrfv Kal Sta TOV piyovv in q a n d Flor. U , a n d viro/aevutv Kai

(A, II etc.) instead of Kl

i

APPENDICES

TO BOOK IV.

273

On account of 6pyt£eo"#ai /cat ireiviSv /cal piywv /cat aXXo OTIOVV TWV TOIOVTUIV Trda-x^v in the previous sentence, it appears to me certain (1) that K with a genitive (cf. -n-a'tr^cov vrr' tKeivov in the parallel passage just before), but until the right correction has been proposed, we must adhere to the text of H. The subject of £u and the other verbs is supposed by J. and C. to be not the man himself, but 6 Qvpos. This is unlikely, on account of Treivijv etc., and still more of TeXevTrjo-y. The parallel with 440 c TOOWTO) fjTTov 8vvarai 6pyi'feo-0ai KTA. is also in favour of making the individual the subject. That the text of A is in the main sound I have no doubt, although I should like to read /cat ^v/x/xaxci rai SOKOVVTI SiKai'u> after •jratr^cti' rather than after xaXemuvei.

There is an unusually large supply of emendations. That of Madvig is peculiarly unhappy, though adopted by Baiter in his text, and apparently approved by Apelt (Berl. Philol. Wochenschr. 1895 p. 968) : /cat Bt avro iruvrjv KOX SI' airb piyovv /cat TrdvTa TO. roiavra Tracr^eiv vKo/jieyiov, /cav vt/carat, ov Aifyet KTA. T h e o t h e r p r o p o s a l s are e n u m e r a t e d by H a r t m a n . T h e y are as follows: /cat 8ta TO TreLvrjv KOU 81a T O — ird&xfiv /cat virofudvei VLKOLV /cat ov Xijyei KT\. (Ast) : /cat St' avrb Trewijv /cat St' avrb—Trd.
apparently accepts the suggestion of Madvig as far as it goes, but thinks that T W yevraiW ' is most feeble. Plainly Plato wrote ov X-qyu ayavanTtav, possibly with some additional word before ayava/cTiov' (Cl. Rev. VII p. 254). The reading printed above is not only more authoritative but also in my judgment infinitely better than any of these rash and unjustifiable alterations.

A. p.

18

E. 'Ayadrjv

fiev rolvvv

TTJV roiavrqv

rjv KaXai, Kal avSpa TOV TOIOVTOV'

TTOXLV re Kal iroXbTeiav 449 Kaica<; Be Ta? aXAa? Kal

, et-irep avrrj opOr/, irepi re TroXecov BioiKijcrei<; Kal irepl TpoTrov KaraaKevrjv, iv reTTapat Trovijplas eiBecriv

4 4 9 A—451 c Socrates is about to of Koiva. TO. ij.evthe dominating principle is still 0ii<ns Tt68ei> Sevpo i^eTpaTrbfieSa VIII 543 c).or Nature (see on 451 c ) : but from 474 D onwards the psychological standIn reality, these books fulfil the hopes point is gradually superseded by the held out in sundry parts of III and iv (see III 414 A, 416B, IV 423 E, 435 D, metaphysical, until in Book VII the Idea 439 E, 442 C nn.), and complete the picture of Good becomes the supreme inspiring of the perfect city and the perfect man by force—at once the formal, the efficient, and the final cause—of Plato's City. See giving us Plato's third or crowning effort on vi 506 E, 509 B ff. On the alleged —the philosophic City and the Philosopher-King. See on 11 372 D. As we connexion between the earlier part of often find in Plato (see e.g. Phaed. 84 c ff.), Book v (451 c—466 D) and the Ecclesiazusae of Aristophanes see App. I. the new departure is occasioned by an objection, or rather a request for further 4 ISiwruv—Karao-Keuijv: ' the organinformation, on the part of one of the ization of the character of the individual interlocutors. Adimantus invites Socrates soul.' fvxqs was doubted by Ast; but to explain the remark made by him in IV 423 E f. and fully expound the principle Cf. IV 4 4 5 C TOffOVTOl KlvSweiJOVITl Kai / rpdwoi elvai, and for the collocation

449

nOAITEIAC E

275

Hoiaf Br) Tavras; e(f>r}. ical iyw fiev •pa ras iel;rj<; 5 B epoyv, &)? fiot eaLvovTo eicaarat ' e£ aXXijXojp fierafiaivew 6 Be IIoXe/iap%O9—a-fiiKpov yap cnrwrepw TOV 'ABeipavTov KaOrjaTO— eicTelvas r-qv %etpa ical Xa/36fi.evo<; TOV I/JUITLOV dvcodev avTov irapa TOV Sfiov iicelvov re irpoarjydyeTo ical TrpoTeivas eavTov eXeyev aTTa 7T/3OCTK6«;V0CO?, &v ctXXo fiev ovBev tcarrjKova-afiev,

ToBe Be- io

'A(f>r)(rofj.ev ovv, e<pr), r\ ri Bpdcrofj,ev; "H/ciaTa, ye, e, Tt fid\i
2e, r/ 8' o?. I " O n iycu SITTOV ri fidXicrTa;

' A.iroppadvfj,elv

r]fuv Soiceis, ei), teal eiBos oXov ov TO eXd-^barov eKtcXeTTTeiv TOV Xoyov, "va firj SieXOys, ical Xrjaew olrjOfjvai elircov avTO av\ca9 dpa irepl yvvaiiccov T€ ical iralBav travTi BijXov, OTI Koivd TO, <j>i\(ov eo~Tai. Ovicoijv opOws, eT)v, do 'ABelpavTe; Nat, r) S' o?" dXXa TO dpdas TOVTO, &airep TaXXa, Xoyov Seirai, Tt? 6 Tpovos T^? KOLvwvias. iroXXol yap av yevoivTO. fir) ovv Trapfjt; ovTiva av D Xeyeis. to? ij/^ei? irdXat I irepifiivofiev olofxevol ere irov fivrjaOij- 20 creaOai TraiBoTroiias re "irepi, 7r<W9 TraiBo7rot,rjaovTai, ical yevofievovs 7T&)9 dpetyovtrtv, ical oXrjv TavTTjv rjv Xeyeis KOivaviav yvvaiK&v 5. I0i; II: om. A.

13. 6TL H: In

AUS,q.

to him. The removal of the commas printed after STI and elnov restores sense, I think, to the remainder of this 560 B, Tim. 24 B and other cases in 5 Kiihner Gr. Gr. II p. 289. '/"'CT Tpbirov passage, in for STL (see cr. n.) can scarcely stand, for in iyth etirov cannot is practically a single word like ' soul-chamean ' I repeated' (Jowett), nor can we racter' ("Seelenbeschaffenheit" Schneiread tn, ty& elnov, rl /id\t(TTa ' once more, der). said I ' etc. In none of the parallels 4 4 9 B 7 o-|UKpov KT\. explains hitherto cited does (TI mean merely 'once e/creiccts TT]V x€?Pa '• ' paullo longius ab more ' or 'again.' Those who print i>n, Adimanto, quam clandestinum colloquium eyii etirov, rt /j,d\LUTa (Stallbaum) mostly requirebat' or 'paullo remotior, quam take STI—H ixAXicra as in I 343 A on ST] reliqui a suis vicinis,' not " a little further TI fiahiijTa; rjv 8' iyiii. "On KT\. But in away from Socrates than Adimantus " (J. such cases (as Schneider points out) there and C.): for " cur propterea manum promust be a second on to introduce the tenderit et Adimantum attraxerit, non answer, and here there is not. apparet" (Schneider). 14 €KK\firreiv = 'to cheat out o f as 4 4 9 B, c 12 ri jutXiora KT\. 'What in pi]—CKKX^^S \byov Soph. Track. particular thing is it that you decline to 436 f.: see Jebb ad loc. let off?' 'You,' said he. 'Because of 16 Koivd TO. (f^OT- See iv 423 E, what particular remark of mine ?' (lit. ' because I said what in particular ? ') 424 A nn. Koiva. T& TWV Laws 739 c (Schneider on iv 424 A). expressed object, and Socrates could not 4 4 9 D 22 Kal OXTJV K T \ . : i.e. KOX have known that it was intended to refer of genitives VII 525 c avTrjs rijs

fH}ffTd)V7JS t^TO/TTpOfpTJSj VIII 5 4 4 D, 5 5 9 E, usually

18—2

re KOI Traihav

fieya yap TI olofieda 4pet,v ical okov els TroXireuav

6p6w<; rj fir) 6p8d><; yiyvofievov. 25 iroXneLa<; Trplv ravra

vvv ovv, iirei8r) aXXr)<; eirCXafJi^dvei

l/cavcHs 8ieXecrdai, 8e8oKTcu r\\ilv TOVTO, b crv

7]Kov, TO ae \ fJ-r) fiedievai, BieXOrjs.

K.al ifie

TavT7)<; ridere. fiiva 5

[449 D

TTAATQNOZ

276

irplv av ravra

TOLVVV, 6 TXav/cwv

'A^eXet, e(f>T) 6 ©joacri/ytia^o?, traai

TTJT yfnjcf>ov

ravra

SeBoj-

ri/juv vo/xi^e, cS %d)Kpare<;. II.

\6yov

Olov, iraXiv

r\v 8' iyw, wairep

fjBt) 8ie\r]\v0w<;

elpydcracrOe

eyaiye e^aopov,

00ov

icTfibv \6yoiv

10 "Trapda-^oi, 7ro\vv

iTrikafiofievol,

dyairwv bv opwv

T t 8e;

3

TC9«T£.

diro-

iya> iraprjica, Tore, fir) dXX' ov Xoytov

aKovuo-

ravTa. I I : TCLVTO. (sic, ut solet) A.

or the like, supplied from lqj The construction cannot (as J. and C. suggest) go back to ivq oSx jrapjjs. 23 («'"ya KTX. KOX after e%?is tpwv (449 A). Stallbaum makes a curious slip: "quoniam ad alias 7roXiTeias paries considerandas celeriter accedis." A, B

el Tt? ed
% 8' 0? o ©/aacr^ytia^o?1 y^pvcro-

oleu TovcrBe vvv ivddBe d(j}l^dai,

45O

ocrov

d vvv vfj,el<; I 7rapaKakovvTe<; OVK care B

iireyeipere'

O^XOV.

3.

fiov.

i% ap%rj<; tccvelre irepi T1^? 7roXtTeta?# rjv
8e^d/j,evo<; a><; TOTS eppijOrj.

Glauco ad-

dresses both Polemarchus and Adimantus. There is no occasion to write TiOei. (with Hartman). 5 olov—elp7ao-ao-8€ KTX. Chiappelli (Riv. di Filologia etc. XI p. 195) finds in this and the following sentences a vaticinium ex eventu of Aristophanes' Ecchsiazusae. But the word TrapriKa. shews that the £a/ws \byu>v does not refer to swarms of adverse criticism, but merely to the topics which Socrates must now discuss. See App. I, and (on the subject in general) Laws 779 E. 8

Travra wcrirep raXXa 450

er}, KOivavov

TOTC. IV 423 E.

6 vvv xifuls KTX. : ' in appealing to these topics now you' etc. irapaitakovvTes means literally 'calling to you': "das ruft ihr nun

herbei" (Schneider). This interpretation is in harmony with iireydpere, and gives the right antithesis to £6.(701. Neither "excitantes" (Ast), nor " i n disputationem vocantes " (Stallbaum) is quite accurate. . and C. give two alternative renderings ; 1) " and in now calling in this fresh argument, " (2) " and in now urging me to this." But the antecedent can only be ravra. 45O B 10 xP t " r o X o 1 l < r o v T a s K T ^' Socrates shudders at the swarm of \6yoi to be encountered. 'Why,' says Thrasymachus, ' i t was precisely to listen to X6701, and not to smelt ore for gold, that we came here.' xPvffoXoe^t/ i s a proverbial expression said of those who neglect their proper duty for some more fascinating— if less profitable—pursuit. Cf. Harpocr. s.v. -^pvaoxoetoy: Aeivapxos £v rip Kara Hv8£ou' TrdXtp Trap' Alffxtvijv &Tro<poiT*riaa.s Trapci ToijT(f> 5ij\oy QTL xpuo*oxoe?i/ efJL&v&avev, dXX' ov T 6 ITpoKetfj.evov avrb woie'iPT] irdax^". H e r e TA wpoKdiievov is X6-

ywv &Kofeiv. The origin of the proverb is thus explained. A heap of gold-dust having been discovered on Hymettus, the Athenian populace deserted their usual avocations, and sallied out to seize it. But as it was guarded inrb r&v MaX'" juow iu)Kri)p
Cf. S u i d a s

s.v. and Leutsch u. Schneidewin Paroem.

450 D]

nOAITEIAC E ;

N a t , elirov, fierplwv

0 TXavKwv,

ye.

TOIOVTWV Xoywv

aXXa TO fiev tffi&Tepov ea*

Merpov

aicoveiv ail

277 Be y , e<prj, w ~Zu>icpaTe
oXo
Be irepl

wv

epwTwfiev

C airoicdfirj'i y crot BoKel Bie^lmv, Tt? rj I Koivavia iraiBwv re irepi Kal yvvaiKwv ev TCO fiera^v

ireipw ovv elirelv riva rpoirov Bel

Ov paBuov, a> evBaifiov,

yap a7rt
Xeyerat,

OKVOS Tt? avrwv ovre

Kal I TavTy

dirLaTrjaeTai.

aTTTecrOai, fir) ev^r) BOKJ} elvai

^AtjBev, rj B' 09, OKvef oine

oi> I I : OK A .

yap

XeyeK;

iroiel';. 23.

Gr. I p. 464, 11 pp. 91, 727. A gloss in Bekker's Anec. Gr. 1 p. 316 (cited by Schneider) explains xPvaoXo&v ' n Dinarchus as proverbial for iropveiuv; but it cannot have so offensive a meaning here, for (among other reasons) Thrasymachus and Socrates are now reconciled. Ast's explanation "aurum fundere proverbialiter dicitur, quern magna, quam animo conceperat, spes frustratur" expresses only one side of the proverb: the other—neglecting the duty which lies nearest—is more important and relevant here. " T o find an Eldorado " (Warren) may perhaps meet the case. Thomas Gray's explanation is not altogether right: " a proverbial expression used of such as are idly employed or sent (as we say) on a fool's errand."

Bio Brj Kal

6 \6yo<>, tu

T

X1 dptcrTe, r) TTOV 25

"Eir/aty, ecprj.

iricrTevovTO'; fiev doKrj A*f:

Kal 20

yevoiTO,

dyvw/J.ove<; OVTB

Kal 67ft) elirov

fiovXofievos fie Trapadappvvew TJV B" iya>, TovvavTiov

yiyve-

'jro\Xd<;

TWV efnTpoa-Oev wv Bir/XOofiev.

Bvavob oi aKovaofievoi.

18.

r\v B' iy<6, BieX6elv

aTTLGToiT dv, Kal el 0 TI fidXiaTa

D w? apiTot? v\a^iv r)filv 15 Kal Tpo^r)^ veiov en, OVTWV, T?)? xpovq> yiyvofievr}<; yevicrew'i re Kal TraoBebas, fj Br) eV(7roi>&)TaT»7 Boxel elvai. adau avr-qv. earai 'iypvcnv. fi-qBafiws yap Hav Toivvv, i/jiov ifiol SOKU A 1 ! ! ^ 1 : doKoi S . 45O c 17 ra (j.6Ta|ii xpdvu. The interval between yiveais and 7rcu5e£a is nowhere defined in the Republic: in Laws 794 c it is reckoned at six years. For the regulations applying to this period see infra 460 IS—D, and cf. Laws 788 D ff. 18 ofiv. See c}-. n. It is admitted that II is independent of A, so that oSx (which most MSS have) may well be right. The tendency to confuse ovv and &v may help to explain A's variants OIJKOVV and oiK av oiv in I 333 E. Baiter reads 5i}. The confusion of &v and Sr/ occurs no doubt in MSS, but its frequency has been much exaggerated, as for instance in 67. Rev. vi^p. 338. 19 u tu8cu|J.ov Cf. IV 422 E n. 4 5 O n 23 [i.i] ««xi) KTX. For e^xi) = an impossible aspiration, a Utopian or chimerical proposal, cf. 456 c, vil 540 D and 12 |MTpov Sk KTX. A n argumentum see Susemihl and Hicks on Arist. Pol. B ad hominem, for the sentiment is Socratic: 1. I26o b 29. cf. VI 504 c. Si ye= 'yes, b u t ' helps to bring out this point. anotieLv is the com24 d.-vvco|j.oves: i.q. a.i>eTt(TTi/i/i.oves, as mon epexegetic infinitive: cf. Ill 407 B n. explained (with reference to this passage) To insert TOO before rowirav (with Herin Bekker's Anec. Gr. I p. 334: cf. Phaedr. werden and Richards) is both unnecessary 275 A. Hence (ppoviftois in E below. and inelegant. The more usual meaning, ' inconsiderate,' ' unkind,' is less suitable here on account 14 TO (liv rj|x^Tcpov ia: 'never mind of Svavoi. us': we are equal to a long discourse (so also J. and C). 278 TTAATfiNOZ [450 D elBevat a Xeyio, KOXW? elyev V "rrapafivOitf iv yap ' <j>povi/M>i<; re E Kal <£i\ot? irepl T&V iieyicnwv re Kal <$>lXa>v rdXrjdi) elSora Xeyeiv 30 da<\>aXe<s Kal dappaXeov, aTriaTovvra Be Kal fyjTovvra tifia TOV<{ X070U? iroietadat, o Brj iyco Bpdo, o/3epov re Kal afyaXepov, ov TI yeXwra \ 6<j>\eiv iraiBiKov yap TOVTO ye- dXXd pr) acfraXels T ^ ? 451 akr)deLaovea yevecrdai, rj inraTeoova KaXcov re Kal dyaOwv Kal BiKalmv vofibficov irepi. TOVTO OVV TO KivBvvevfia KivBvveveiv iv e^pols Kpelrrov rj o~Te ev I fie irapajivOel. B 4 5 0 E 29 4>£Xu)v KTX. as a reference and the just, in the matter of laws" to the Ecclesiazusae is rash and unjustifi(J. and C ) . The latter explanation gives able : see App. I. a good sense, but it is harsh to separate SiKalav from vopijuuv, and still harsher 3 irpoo-Kvval KTX. The apology looks to take KaXuc as equivalent to irepl forward, and not backward; whence 84 KaX&v. Schneider was inclined to treat rather than 5iJ (which Herwerden would SwaLuv as a gloss on vo/ii/j.<jij>. But' about read). things beautiful and good and institutions' "ASpdcrraav. Adrasteia was originally, is an anti-climax; and, besides, it is of perhaps, a personification of avaytcq in institutions in conjunction with, not as its relation to humanity and the issues of distinct from, justice etc. that Plato is human conduct. This meaning survived about to speak. In his translation in the Orphic theology (Abel Orph. Fr. Schneider takes the right view. 36, 109—in) and appears in Phaedr. 248 C. Specifically, she was viewed as 7 sv. q has O6K ev, an obvious but a variety of Nemesis, Oed TIS TOI)S virepri- audacious correction, suggested, no doubt, (pdvovs Tiiiwpovaa (Schol. on Aesch. by raXus elxev i) irapa/ivdla in 450 D. Prom. 936), and in this sense Aeschylus eS is ironical. Glauco had comforted (I.e.) writes oi irpoaKwovvrts TTJV 'kSpd- Socrates by saying inter alia that his o-Teiav 451 c] nOAITEIAC E 279 Kal 6 TXavxcov yeXdcras ' A X \ ' , to XooKpares, e Aiye TO'LVVV, ecfar), TOVTOV 7 ' eveKa. Aeyeiv Brj, ecjyrjv iyco, ftp?} dvairaXiv aZ vvv, a Tore i,'ffa>? e'Set i(pet;r)<; Xeyeiv. C Ta%a Be OVTOX; av I 6p0a><; e^oi, 9. Kadapbv I I : Kal KaBapbv A. fierd dvBpelov 13. 5ij I I : Si A. Bpd/jLa iravTeXd><; a rdre v: a TTOTC favours the ironical interpretation, and In the former, as may be inferred from so does the ' Socratic irony' with which Choricius' Defence of Mimes (first pubthe whole sentence is overflowing. I agree lished by Graux in Revue de Philologie I with J. and C. in rejecting the pointless pp. 209 ff.) Sophron represented male alternative rendering ' you do well to characters, in the latter female (fu/xetrai comfort me.' fj.iv dvSpas, pipeirai Si yvvaia ib. p. 215). This is corroborated by many of the titles 451 E 9 umrep (f>6vov KTX. See of his plays, such as 6 aypouiras, 6 Bvvvocr. n. 6irovos, a lrev&epa etc. I think, be sound: for the difference in meaning between Ka.6a.p6v and pi) dwa- Sophron's mimes are called dpd/xara (cf. avSpelov Spdpa) by Demetrius Trepl rewva is hardly enough to carry off the double Kal. ^ wcirep belongs to the whole epf/.7]veias § 156 ffx^Sdv re iratras iK rdv expression 555 > l e on Prot. women to come on the stage after his men 314 A), nor have we any right to excise have played their part. Plato's partiality such expressions wholesale, as many for Sophron is frequently mentioned by Dutch critics would do (especially ancient authors, as for example by D. L. J. J. Hartman de embl. in PL text, obviis Ill 18, Quintil. I 10. 17: see Schuster in 1898). Rhein. Mus. x x i x (1874) pp. 605 ff., 11 «K€i: viz. in cases of <j>6vos aKofoioswhere these and other authorities are (so Schneider, Stallbaum, etc.), not (with cited. Susemihl (Bursian's Jahresbericht D. and V.) 'in the next world.' Ka.v6a.Se 1874—1875 ill p. 343) doubted whether is relevant only if it means ' in this case Plato has Sophron in view here; but the too,' i.e. ev r y a-irarewva eTvai Ka\wv re allusion, which was admitted by Graux Kttl ayadutv KT\. : and this fixes the mean- (I.e. p. 215 «.), and successfully reaffirmed ing of {K(1. by Fbrster (Rhein. Mus. for 1880 p. 472), is us 6 vo'jios \iya is explained by highly probable. I can see no point in Dem. irpbs jtavraivcTov 58 Kal yap aKotiaioi making dpapa yvvaiKeiov an ironical refer$6voi—Kal TroXAa fiWa Toiavra yiyverai' ence to the Ecdesiazusae of Aristophanes dW o/Aws airavrtav TOIJTUV opos Kal \6eivai, and ib. 59. See also Laws it likely that the words allude to a dram869 E. atic caricature of Plato's policy by some 4 5 1 c 14 dvSpciov 8pd(ia KTX. There other comedian, as is supposed by Bergk is probably a playful allusion to the mimes Gr. Literatur^esch. IV p. 462 n. 134. of Sophron, as was first pointed out by On Sophron's prose-mimes as a preparation for the Socratic Dialogue see R. Fbrster in Rhein. Mus. XXX (1875) Hirzel der Dialog 1 pp. 20—26. p. 316. According to Suidas (s.v. 2ii0/>aw) and others, Sophron's mimes were classified as avdpeioi fufioi and yvvatKeioi pt/J.01. 4 5 1 c—452 E We declared at the 28O TTAATQNOZ [451 c 15 Biairepavdev ro yvvaiKetov av irepaiveiv, a\A.vo~i ical iraihevOelaiv w<; yfiets Bii)\0o/iev, icar ifit)P Z6%av OVK e a r ' aXXr/ opdrj TraiZav re ical yvvcuicwv re ical %peta •Pj tear itcelvTjv TTJV 6pn.i)v lovcnv, tfvTrep TO to observe that Plato's assignment of outset that our men were to be as it were guardians of the flock. Now the principle common duties and common training to of community requires that our female the two sexes is part of a well-reasoned watch-dogs shall share the active duties of and deliberate attempt by the Socratic the males, allowance being made for their school to improve the position of women inferiority in strength. Their education in Greece. In this respect, as in many must therefore be the same: they will have others, the teaching of Socrates inauguto learn music, gymnastic, and the art of rated an era of protest against the old war. No doubt the spectacle of women, Hellenic view of things. See in particular, especially old women, exercising themselves for the views of Socrates himself, Xen. naked along with men, will seem ludicrous Mem. II 2. 5, Symp. 2. 9 T) yvnaiKeia i5<m (452 E, 453 B, c, E, the Stoics constituted themselves the 4J4 B, C, D, 455 A, D, E, 456 A, B, C, D). champions of similar views, and Cleanthes He maintains that community of work wrote a treatise entitled irepl TOV on r\ and education between certain selected airij aperij Kal avSpbs Kal yvvaiKds: see men and women is ' natural' in two Dyroff Ethik d. alien Stoa pp. 311 —314, senses. In the first place, it is, he mainwhere other evidence is cited. A learned tains, in harmony with human nature, and acute discussion on the attitude of that is, with the nature of man and woman the Socratic school in this matter will be (455 E ff.), and in the second place, it is found in Chiappelli Riv. di Filologia etc. recommended by the analogy of Nature's XI pp. 229 ff. Finally it should be obother children, the lower animals (451 D). served that, from Plato's point of view, See also on 11 370 A. Pohlmann (Gesch. d. the selection of suitable women as 0uXo/ces antik. JComvmnismus etc. pp. 114—146) is strictly in harmony with the fundamental has shewn that the desire for a 'return to principle of our city, viz.' to each one work Nature' found frequent and manifold exaccording to his or her nature' (11 370B pression in the literature of Plato's times, «.); that it removes a dangerous source and we can see that Plato was himself of unrest, intrigue, and sedition, by propowerfully affected by the same impulse, viding an outlet for the energies of able although his interpretation of' Nature ' is and politically-minded women in legiticoloured by an Idealism which is peculiarly his own (iv 443 B ».). The special mate channels and silencing them with the responsibilities of rule, while it at the regulations of Book v may be illustrated same time secures for the service of the in some particulars from the practices of State all that is best in the other half of certain 'Natur-volker' before the time of the population (Laws 781 A), and justifies Plato (see e.g. Hdt. IV 116 and infra the claim of the perfect city to be in literal 463 c ».), as well as by certain features of truth an Aristocracy. the Pythagorean and Spartan disciplines 7 (see RP. 48 A f. and nn. on 452 B al.), 4 5 1 c 19 K M ' cxctvtjv KT\. : "in but it is more important and relevant following out that original impulse which we communicated to them " (D. and V.). 452 A] TTOAITEIAC E 281 •jrpwTOV wpfirjcrafiev eire-^eiptjcrafjiev Be TTOV to? dyeXris (f>v\aica<; 20 D TOV<; avBpa<; KaOicrrdvai rm Xoya>. N a t . 'AicoXovO&fjLev I rotvvv Kal Trjv yeveatv Kal rpcxprjv TrapairX-qcrLav diroBiBovres, Kal cncoirSifiev, el r)plv irpeiret, r) ov. H<£<;; ecprj. f£lBe. Tas 6rfkela<; TWV tyvkdiccov KVVCOV Trorepa fjvfj.v\a,TTeiv olofieOa Belv, direp av oi appeves (fivXaTTWcn, Kal gvvOrjpeveiv Kal raXXa Kouvfj irpdrTeiv, 25 rj Ta? [lev oiKovpelv evBov to? dBvvdrovi Bid TOP rwv TOKOV re Kal rpotprjv, TOV? Be irovelv re Kal iracrav exeiv irepl Ta iroi^via; Koivy, ecf>r), iravra- irXrjv <w? daSeveE o-repat? I xpcbfteda, TO2<; Be a>? t'tr^i/poTepot?. Olov T' OVV, e<pr)v eyai, eiri Ta avra y_pr)adai rivi £coq>, av fir) rrjv avrrjv rpo4>rjv r e 30 Kal iraiBeiav nTroBiBa><;; Ov% olov re. E t dpa Tat? yvvai^lv iirl ravrd ^prjo-o/neda Kal TOI<; dv&pdcri, ravrd Kal BiBaKreov avrd%. 452 I Nat. M.ovaiKri fiev e/cetVoi? Te Kal yvfivao-n-Krj iBodrj. N a t . Kal Tat? yvvai^lv dpa TOVTCO TOJ rkyya Kal rd irepl rov -rroXe^ov dtroBoTeov Kal xprjareov Kara ravrd. Et/to? e'f wv Xeyeis, k'(j>7]. "lea)? o»/, ei/irov, irapa TO e&os yeXola av aivoiTO "7roX\d irepl rd vvv Xeyofieva, el irpa^eTai fj Xeyerai. K.al /ndXa, e<pr). Tt, r)v B' 5 32. Kal SiSaKTiov A 2 I I : 20 wpfj.ijo-a(i€v (sc. airois) is causative, and not intransitive, as Jowett supposes. d'y&rjs. Cf. 11 375 D and infra 460 c, 466 D mi. 451 D 28 TT\T[V KTX. One MS inserts rah jiiv after Tr\i]v; but, ' ' rais Bijkelais utpote ex ipsa sententia et ex adjectivo aaSevearepcus facile intelligendum enuntiatura non est" (Schneider). Schneider's explanation is more accurate than to say (with Stallbaum) that rats fiiv is idiomatically suppressed, like rb p.iv before diXXo in Prot. 330 A (aXXo, rb Si aXXo) : cf. infra 455 E. This passage is thus criticised by Aristotle (Pol. B. 5. I264 b 4) OTOTTOV Se Kal TO eK ruv e-r/pluiv Toiei(r0a[ TT)I> irapafiokriv, on SeT ra avra iirmiSeieiv rds ywalKas TOIS avSpdmy, o?s ohopofLias oidiv fji.e'TeirTiv. But, from Plato's point of view, the analogy holds; for he regards olKovo/iia as irapa (piaiv even for human beings, and aims at abolishing it. 4 5 2 A 1 (JLOVITIKI) |M'V. The particle l^v "Latino atqui non multo debilius" (Schneider, comparing I 339 B and III 412 C 6'TI jih TrpeaflvTi'povs Totis dpxorTat Set ehai—SijXov). Richards conjectures /»!)>', which would certainly be more usual SiSaKriov A 1 . (cf. 465 E) : but no change is necessary, Although the position of re (which a few inferior MSS omit) is irregular, we ought not to read ye: cf. infra 465 E »., and (with Schneider) Laws 800 A, 966 A {rj Kal OTTWS'4Vre Kal oirri). In these cases re suffers hyperbaton, being attracted forward by Kai. The reverse kind of hyperbaton is more usual with this word: see Prot. 316 D, with my note ad loc. Here it would be awkward to place re after either fj.ov(riKri or }tkv. F o r idbdrj Richards proposes airebbdr), to correspond with diro5i5ijSs above; but cf. Soreov infra 457 A and see on 1 336 E. 4 irapd TO 86OS : ' contra consuetudinem,' not ' respectu consuetudinis ' as Hartman thinks. The phrase specifies the particular variety of ye\oia intended by Plato : ' many ludicrous breaches of etiquette.' It is not quite easy (with J. and C.) to understand wpaTTd/xeva. 5 Trpa^Toi.. q has TreTrpd^Tai, which is tempting, and may be right; but, as Schneider points out, 'si peragentur' is somewhat more appropriate than ' si peracta fuerint.' wpd^eTai as passive seems to occur only here in Attic. TTAATfiNOZ 282 iya>, yeXoiorarov avrdov opds; [452 A rj BrjXa hrj, on yvfivds iv r a t ? 7ra\ai<7T/3at? yv/Ava^ofievas T fiera rwv dvhpwv, I ov fiovov T « ? B vea<s, dXXd KOX i]$ri T « ? Trpecrf3vTepa<;, wairep TOI)? yepovras iv TOI? jvfivacrioi,^, orav pvaol teal firj r?8et? rrjv oifriv ofim*} (piXoyvfivaaTcb10 cnv; Nrj TOV Ala, ecfyrj • yeXoiov avei.r]. yap av, w<; ye iv rm TrapecrTWTi, Ovtcovv, tfv S' iy(o, iireiirep d>pfit]o-afiev Xiyeiv, ov ofir}Teov TO. TGOV %apievTa>v av roiavTrjv yv/Avdcria ' ical irepl C fieTafioXrjv yevofievrjv fLOV -rrpdrreiv aXkd 'AX\' iireiTrep Xeyeiv rr/v fjp^dfieOa, Kal virofjuvrjcracnv, bri ov 7ro\v<; eSoicei ala^pd elvai vvv TOIS 7roXXot9 Ttoi" /8a(O/3«pa)i', yvf/,voii<; avBpas 20 etTroiev et? TOV vofiov, Ber)0e2aiV re TOVTO)V firj ra airovBd^eiv, Xpovos eg ov roli; "EWrjo-iv rd "7T€pl TTjV TMV OV\(OV O")(€ 'Op6w<;, er), \iyei<;. Tropevreov 7rpo? TO rpa^v avrwv icai irepl Kal yekoia, opdaQai, 'direp Kal ore VPX0VT0 ™v yv(ivacrl,v -rrpwToi /J-ev KprJTes,' eireira AaKeSai/iovioi, igrjv TOK TOT6 daTelois iravra ravra D K(O/ji,q)Beiv. y) OVK o'Ut; sympathised, it is easy to interpret Plato here as addressing a rebuke to the comic stage in the form of a further challenge. In any case, however, the words ov 0o/SijT4OV—{ix^fff'S are not a vaticinium ex eventu, for the Ecclesiazusae does not touch on any of the points specifically mentioned here. See also on 452 D, 455 A, 457 B, 464 B, and 473 E f. In each of these passages there is some prima facie ground for suspecting a personal or polemical motive of some kind. See on the whole subject App. I. 4 5 2 c 16 r d aiiTiov TrpaTTeiv: i.e. Traiffic. Herwerden's conjecture ra TOI— at %vi> vioiniv i£ep7ifj.oG 4 5 2 B 8 TJST) = demum adds emphasis to dXXA Kai. We may translate: ' but positively also the older women.' On this use of f/S-q ('now that we have reached this point') and kindred words see Cope Aristotle's Rhetoric Vol. 1 pp. 13 ff. J. and C. (with other editors) suppose a hyperbaton for ras ^STJ irp€ff~ flvTipas (which Herwerden would actually read): but the hyperbaton is harsh, and no parallel has yet been adduced. The rules laid down by Plato in this passage are an exaggeration of Spartan usage: cf. Plut. Lye. 14 and the passages cited by Paley on Eur. Androm. 596ff.Swapridduv nOAITEIAC E 452 E] "£70)76. 'AXX.' iireiBrj, TOV (TvyKaXvTTTeiv ol/iai, irdvTa 283 %p(Ofievoi<; a/ieivov TO roiavra TO i dirohveadai TO iv TOIS otj>da\fiOL<} Br) yeXolov i^eppiirj inrb TOV iv TOK Xoyois firjvv0evTO OTO /j,aTcuo<; o? yeXolov r\ TO KCLKOV, Kal 6 yeXtoTovoielv iwi^eipcbv a\Xo irpo'; TI 25 aXXrjv E Tiva b'yfnv dTroflXeTTtov &><; 76X01011 i) TTJV ' TOV afypovos re Kal teaicov Kal naXov av cnrovBd^ei TOV TOV dyaOov. IV. irpb<; aXXov Ttvd CTKOTTOV o~Tqo-dp,evos fj TlavTaTraai, fjuev ovv, er). 'Ap' ovv ov trpwTov fj,ev TOVTO irepl avToov dvofio\oyr)Teov, 30 el SvvaTa f/ ov, Kal SoTeov dfi<j>iaftiJTrio-iv, eiTe Tt? 30. avTwv S q • airbv All, 452 D 23 Kal KT\. Kal begins the apodosis: ' then too' etc. The general idea is that when experience proved that it was better to take exercise in a nude condition, nudity also ceased to be ludicrous. Plato thus prepares the way for the identification to be presently made (see next note). The particle 5^ ('forsooth') hints that the eye is less trustworthy than the reason; and the contrast is further accentuated by the somewhat artificial balance between iv rois 600a\/to?s and if TOIS Xoyois. D. and V. wrongly make the apodosis begin with Kal TOVTO (where TOVTO is of course nominative). 25 lumuos KTX. I have (with the Oxford editors) retained the text of A. It at least affords an intelligible sense, and none of the numerous variants or emendations is at all convincing. The general drift of the passage is clear enough. Nothing is yeXoiov except what is KaKbv (/idraios—KaKbv), and, conversely, nothing is airovdatov except what is dya$6v (Kai Ka\ov—ayadov. ffirovbaiov is involved in ffTHwSdfei). Both inferences are expressed in such a way as to suggest a personal reference: cf. xaP^VTav m B> and see App. I. ytXtaTOToiuv, especially after Kw/jupSeiv just above, points to the comic stage: and Aristophanes is perhaps intended. See on 452 B. The whole sentence means: ' Foolish is the man who identifies the laughable with anything but the bad, and he who attempts to raise a laugh by looking at any spectacle as laughable except the spectacle of folly and evil aims in all seriousness also at another standard of beauty, which he has set up for himself, than the standard of the good.' The analysis of rb yeXo'tov, so far as it goes, is in harmony with Phil. 48 A ff.: cf. especially 49 A. With VT-riGajAzvos we must supply avrbv, i.e. TOV (JKOTTOV. On the difficulties of this passage see App. I I . 4 5 2 E—456 c Let us first determine whether our proposal is possible—in other words, whether woman is naturally able to share the duties of man—all, or none, or some, and, if some, whether war is one of these. It may be argued: ' man's nature is different from that of woman: we should therefore assign them different duties? A little analysis will shew the superficial and eristic character of suck reasoning. The word ' different' is ambiguous. Natures may differ without differing at all in respect of the powers by which certain duties are performed. Consequently, if man and woman differ only in sex, they may each perform those duties in which sex plays no part. Among such duties are those which appertain to the administration of a city. Doubtless man is superior, as a whole, in capacity and strength, although many women excel many men; but the natural aptitudes of individual women are as various as those of men, and there is no administrative duty which is by Nature exclusively appropriated either to men, or to women. Thus Nature produces women who are fitted to guard our city. These we shall select as the wives and colleagues of the male guardians. Our proposal is possible, because it is natural: the term ' unnatural' may sooner be applied to the present condition of women. 4 5 2 E ff. On the principle laid down in this part of Socrates' argument see 451 C ff. nn. 284 TTAATQNOI [452 E e'ire arrrovBacrri,KOvcn<; r) dv\dp(O7rivq r) 0i]Xeia rrj rod appevo? yevov[iep, Iva fir) eprjfia ra rov erepov Aeya>/J,ev Br) vnep B Xoyov TroXiopKr/rai; ' OvBev, e(j>ri, KaJXvei. avrwv oTt ' I I 2.d)/cpaTevaiv etcaaTov eva ev TO avrov Trpdrreiv. ' ClfioXoyrjaafiev, ol/j,ac Trai<; ydp ov; "Eo-Tti> ovv O7r&)9 ov irdfiTroXv Biavo-iv; Tlw<; 8 ov 8taipei,; OVKOVV dXXo Kal epyov i/caripa) irpoar]Kei, •jrpoo'rdTreiv TO Kara vvv Kal C rr)v avrov I vatv; T t /Mrjv; IIco? ovv ov% dfiapravere 15 rdvavria vp.lv avrols Xe^eTe, Qavp,dcrie, irpw ravr /j*ev i$jaivi]<;, e<pr], ov irdvv paBoov dXXd aov £er}o-o/j,ai re Kal 8eop,ai Kal rov virep r}/j,dov Xoyov, 6VT49 7TOT' io~riv, ep/xrjvevaai. 20 T a 5 r ' ecrnv, r)v 8' iyco, w YXavKwv, Kal ciXXa vroXXd roiavra, a eyw iraXat ' irpoopwv e.$ofiovp.r)v re Kal WKVOVV airreadat rov D v6p,ov rov irepl rrjv rwv yvvacicwv Kal iraiBaiv icrr/o~iv Kal rpofyrjv. Ov fid rov Ata, ecpr), ov ydp evKoXa> eoiKev. Oi! ynp, elirov dXXd 33 T| av8pa>irCvT| was objected to by Cobet; but T) BrfKeia alone would be too general: we are dealing only with 'female human nature.' 4 S 3 A 4 Kttl KdXXurTa. Dobree conjectured KdWurra xal, neatly, but needlessly, for KO\T) rehevrri, like Ka\ij apxn, may be treated as a single notion. Cf. i n 404 B n. 4 5 3 B 9 KaT 0iW—edffi/s irape 6 0e6s—TT)V tj.h TT}S yvyaiKhs iirl ra &5ov (pya Kal iiri/ie^juccra, i V 5i TOU avSpos iirl T& QU tpya Kal iirifieXri/iaTa—the orthodox Greek view. 4 5 3 D 23 o« 7i), and explains oi /xd rbv Ala as "minime, per Jovem, "; but it is exceedingly difficult to supply the words in brackets. This difficulty induced Apelt (Obs. Crzt.-p. 12) to suggest oi <:fi6.Triv> na rbv Ma, iipi) • ov yap KTX. Others explain the oath as emphasizing 01) yap euic6Xip i-oiKtv, and compare X 605 E 01) /ia T6V AC, ?0>j, OVK e6\6y TTOAITEIAC E 454 A] 285 8T) (Mo° e%6(." dv r e Ti.9 eis KoXv/j,p$rjdpav /xi/cpdv ifj/rrecrri, av re et? TO /jbeyicTTOv iriXayo1; ovi>. OVKOVV fiecrov, o/^w? 76 vet ouSe^ TJTTOV. Kal rj/jbiv vevareov Xoyov, rjTot, BeXlvd nva E aKXrjv diropov aanrfpiav. 7rr] evpuifiev Tr)V e^oBov. eXirl^ovra<; 77/xa? viroXafteiv 454 peiTe; wfioXoyovfiev yap rr}<; avTiXoyucrjS avrrjv Kal ' H yevvala, TC^T??. d.Kovre'i dXXd BiaXeyeadai, iroXXol Ta? Be dXXas 30 "OTI, elirov, e\isir'nTTeiv Kal Bid TO fj/q BvvaaQai 29. r/ficSv Karrjyo- f)V B' iycii, w YXavKCOV, 77 | T I Bij; idv Brj aXXijv (f>vcnv aXXo afiev vvv Belv e"K(,Tr}Bevcrai. ravra K.ofit,Bf) ye. /j,ev 25 dv, 77 Tuva I "Eoiicev, e(f>ij. <£>epe Brj, r)v o" eym, Beiv i-rriTrjBeveov, yvvaiKOS Be Kal avBpos aXXrjv elvaf 4>v Tlavv ical -rreipareov cra>^ea8ai e'« TOV Kar Bvva/us BoKoval fjioi fi? o'ieadai OVK ipi^eiv, elBr) Biaipov/J,evoi, TO CiixdKoyovixev E A l l . and y&p is absent from each of these passages. Hartman strangely explains yip as 'profecto'; while Stallbaum inclines to cut it out. Groen van Prinsterer (Prosop. Plat. p. 209) proposed to read wish to read KarriyopeiTai, as I formerly printed (with Vind. F , Flor. R T, Ficinus and Hartman). T h e confusion of € and cu is of course common (see Introd. % 5), but it is better to adhere to the best Cf. VI 489 B. OV 7 a / ) €VK6\tp HoiK€V. Ov /J.CL TOV Aid, tytj. MSS. Ou ydp, eiirof. It appears to me that the 4 5 4 A 2 OLVTlXo'yi'K'fjS T«XVT1S' avemphatic ov fia T6V Aia is more appropriate nXoyiKri is defined in Soph. 225 B as a in the mouth of Socrates, who is convariety of dfupio-p-riTriTLKdv : viz. TO iv tinually dwelling on the difficulty of his iilois—opposed to rb SiKavLKov, which is task, and I therefore think that Plato Srifioirla—av Kal KaraKeKepf^aTux/j^voi' epwwrote Ou yap eikiXif) loucev, l TTAATfiNOZ 286 5 Xeyofievov eiriffKonrelv, dXXd XexOevTos Trjv ivavritocnv, Xpcbp-evoi. "EcrTt jap icar epiBi, [454 A avro ov Brj, k'tpr), irepl TO ovofia BiaXeKTa BiwKeiv TOV irpb<; dXXr)Xov<; TTOXXOV'S rovro TO irddo^' dXXd fiwv Kal irpb<; r)fj.a<; TOVTO Tei'vei eV TU> irapovTi; 1 ixev ovv, TJV S' eya • KivBvvevofj,ev yovv io Titos; To /j,rj Trjv avTr)v eTriTTiBevfjidTcov Tvy^dveiv irdvv TO opofia BicoKOfiev, iireo'Ke^dfieQa erepa.? je HavTaTratn aicovTes dvTiXoyias 'dirTe- B V avT(5v dvBpeiw; Bel r e /cat epicrTiK Be ovB' OTTTJOVV, TL etSo? TO T ^ ? Kal T?}? avTr}<; (f>vaeeo wpi^ofieda T0T6, ore T(i i"jriT7]Bev/j,aTa d'XXrj vcrei aXXa, Trj Be avTjj TO. avTa, 15 direBiBofiev. Ov yap oiiv, er], eireuK^dixeOa. ' ToiydpTOi., elirov, C e^€crTi,v r}p.lv, a>5 eoi/cev, dvepcoT&v tffidv avTov<;, el r) avTrj v elvai, edv aXaKpol aKVT0TOjj.wcnv, /j,rj iav S' av Kop,rjTai, fir) TOU? eTepovs. TeXolov fievT KOfj,i]Ta av elf), e(j}r). 'Apa 20 KaT aXXo TI, eiTrov iyw, yeXolov, i) OTL TOTE OV irdvTcos TTJV avTr)v 10. IJ.T] S : om. ' kinds' : cf. Pol. 285 A (tar' e?5r|— diaipovfi^vovs and Soph. 253 D Kara yivq Siaipetadai. That (cari -yivij (s. eldy) Sia\4yeiv is the peculiar province of dialectic was the view of Socrates as well as of Plato: see Xen. Mem. IV 5. 12 Itpri Be Kal TO dia\eyerj filovKeieadai. 6ia\4yovras Kard. ykvt\ T& irpdyfiara. See also on III 402 c. 5 KCIT' avi-&—evavrCaxriv : lit. ' pursue the contradiction of what has been said according to the name and nothing more' i.e. ' aim at the merely verbal contradiction of what has been said.' We are told by Clement {Strom. II 7. 968 B ed. Migne) that Critolaus called such persons bvofiaTi/j.axoL. With Subnetr ivavTluaai cf. Ill 410 B yviwaanKTjv SiiiiKeiv. The implied antithesis to KO.T' avrb rb ovo/ia is (car' airb rb Trpdy/j.a: cf. Soph. 218 c Set di del iravrbs Tripi TO irpayii-a airb fiSXkov Sia \6ywt> ^ Toivoy.a fidvov avvono'Koyfio-aadai xupJs \oyov. 6 2pi8i—8IO\«'KTU) : a common opposition: cf. Men. 75 Ctt. and Phil. 17 A. 4 5 4 B 10 TO p.T\ Ti^v avTijv KTX. See cr. n. The omission of /j/q was perhaps due to the erroneous idea that SuiKo/iev below meant 'to attack.' In reality, it means ' we are pursuing' (the proposition that), i.e. 'we are insisting that.' The way for this somewhat strained use is prepared by Sici/ceic TTJV evavTiutnv just above. Plato is in fact applying the expression TOO \CX8&TOS r))V ivavrloKTiv to the special case before us. rb X e x ^ would in this case be that ' different natures are to follow the same pursuits' (453 E r i s aAXas (piffeis TO. aira <pa/i£v vvv Sew itrirriSevffai). Its evavTluffis is that 'different natures are not to have the same pursuits.' For Trpi air^v we must therefore read either •riji' « » i + or else TT)!/ dWyv (with Baiter). I prefer the former, both because it has some MS authority, and also because, if Plato had chosen to use aXXos, he would probably have written T&Sti.XKasQitreis as in 453 E. It is also true, as J. and C. observe, that " t h e opposition of /ITI T V a.iTx)v, oi TQSV aiiTwv is more like Plato than the conjectural reading TTIV SXKip." Translate ' we cling to the verbal point and insist that what is not the same nature ought not to have the same pursuits.' 4 5 4 c 16 287 TTOAITEIAC E 454 E] Kal rrjv kripav (j>vcriv eTidefieda, a X \ ' etcelvo TO eZSo? TJ}? D create Te Kal 6fj,oia>aea)<; fiovov ' e i\eyofj,ev' aXXrjv; V. yevos, 7) OVK oiei; TLavTwi OVKOVV, eav fiev TO 7T/30? avra, olov larptKOV /J-ev Kal laTpiKov 'TLytoye. 'larpiKov Be Kal TeKTOviKov TTOV. 25 r)v B' i, Kal TO T&V avBpSiv Kal TO TWV 7T/309 Teyyi)v Ttva r\ aXXo iiri,Tr]Bevfia (jiaivrjTai, TOVTO Br) (pr/cro/iev eKaTepa Belv aTroBiBovaf Tovrm E o^eveiv, <palvr)Tat Biaepeiv, TC3 TO fiev 0f/\v ovBev TI I 7rw 4>V'Tolxev r/fieK Xeyopev Bia(f>epei yvvr) f^aXXov dvBpos, avTa eiriTTiBeiieiv TOI/? Te (pvXaKaf Kal. 6p6w<;, e(j)r). Tetvov Tr)v avTrjv (f>vo~iv OVKOVV fieTa TLKTCW, airoBeBel^Oai, eav K avTa> TO Be appev a \ \ ' ert olrfao^eda rifj.lv Kal Tas ryvvaiKas TOVTO Ke\evofj,ev yvvaiKtov Bta(j>epov Belv Tfl avTa>v. TOV TO evavTia 11. Kal TT\V II et in mg. A 2 : om. A111. rd—reivov ra q cum Galeno V p. 738 ed. Kiihn: TO,—reivovra AH et in mg. yp S 2 : rb—TUVOV S 1 . 2 1 •23. iarpucbv fiiv A II: iarpiKuiv /dp A iarpiKdv nos: taTpiKTjV TT)V \pvxrp> OVTO. A l l : larpiKov TTJV ipvxT}v 8vra q : TTJV I//VXVV Sfra S, omisso Kal laTpiKbv. 4 5 4 D 22 irpos—Tetvov corresponds with the first iarpiKbv as well as with the to irp6s rl Tiivov in B above. On the second; but the Greek does not permit corruption in A see Introd. § 5. of this solution. Similar objections apply to the readings of Bekker (and apparently 23 laTpiKov KTX. Plato is illustrating that particular variety of 6/IOILHTIS and Ficinus) iarpbv jx,kv Kal iaTpiKbv TT\V ^VXV" Svra, of Stephanus and other early aWoioxns which irpbs avra Telvei rd iwtTTjdeOfjiaTa. As an instance of bfiolwaiseditors tarpiKbv fi£v Kal laTpiKTjv TT)V he gives two iarpiKol (cf. I 350 A): ^vxh" ^xovra (partly supported by 9), and also, with some modifications, to Richards' these clearly have the same nature irpbs otherwise unhappy proposal larpiKW fuv aira TO. (inTrjSev/iaTa, i.e. in this case Kal iarpiKov < ev^>vd > TT)V ^/VXVV 6vra. irpbs rb iarpetieoSat. dXXoiwiris he ilHermann reads iarpiKbv pip Kal iarpiK-qv lustrates by the difference between an «ny)iK6s and a reKToviKds: these have dif- rrjv tpvxv" foras, but the introduction of ferent natures irpos ra eTnT7j5ev/j.aTa, for women is of course premature. I regard T V" ^"XV" ivra as a relic of iarpbv rrjv the one is qualified larpeveodai, the other ipvxyv 8vra, a marginal annotation on TiKTahecOat. Nothing could be more iarpiKov. Cf. Introd. § 5. clear; but the text has been plunged into confusion by the introduction of the words 24 eX«Y0HL4v: ' w e were saying,' i.e. TTJX ^vxv" &vra after the second iarpiKbv. 'we meant.' Nothing of the sort was The reading of A—see cr. n.—is inde- actually said before. fensible ; and the majority of recent editors 2 7 8ia<{>e'pov : ' excelling' rather than print larpiKbv )iiv Kal iarptubv TT)V tfrvxyv 'differing' (D. and V.): hence TOVTO STJ— ovra with q. But TT}V ipvxT}v &VTa adds diroSiSbvai. Richards proposes 5iavxhv need not practise. Ifinfinitive is somewhat less suitable here so, we may fairly doubt whether the two than it is below. Translate ' if either have the same nature; and at all events the male or the female sex plainly excels the difference between them renders them the other' etc. inapt illustrations of Plato's argument. 4 5 4 E 33 OVKOVV KTX. ' I s not our Jowett and Campbell attempt to escape next step to invite?' &c. 3 reads KCthese difficulties by taking rijv ipvxty 6vra \evu(i.ev, which may be right, but the 288 nAATQNOZ [454 Xeyovra rovro avro Bt\BdcrKetv rjfia<s, 7T/JO? -viva rkyyrfv rj Tt'455 i'jririjSev/J.a TWV irepl 7rdXe&>? icaTavo~t<> yvvatKo<; re Kal dvSpos; At/catov yovv. Td%a TOIVVV dv, oirep o~v oXtyov irporepov ekeyes, etirot av Kal dXXo<;, on ev /j.ev 5 ra> irapa'Xprjiia licavu><; elirelv ov paBtov, eirio'Keyjrafj.evo) Be ovBev ^aXeirov. EtVot yap dv. Bot;Xe< ofiv Becbfieda TOV TO. ToiavTa avTiXeyovTos aKoXovOrjaat r)fitv, idv 7r«? rjfiets ' i/ceivco ivBetfjco/AeOa, B OTI oiSiv eo-Tiv e7ri.Ti]8evfjLa iSiov yvvai/cl Trpo? b~ioiicr)aLv 7roXew?; Tldvv ye. "Idi hr/, £otTo, zeal T&J fiev TO, TOV crto/xaTO? t/eavw? ' VTTTjpeToc TTJ Biavoia, TW Be evavTioiTO; dp' dWa a r r a eanv rj C 15 ravTa, 0I9 TOV evvrj Trpos eicaaTa Kal TOV /JLrj mpi^ov; OiJSet?, r/ B' 09, d\\a <]>i]o-eL. Oladd TI oliv tnro dvdpa>tra>v fieXeTcofievov, ev a> ov trdvTa TavTa TO T&5I> dvBpatv yevo<; SiatpepovTcos ej(ei fj TO TWV yvvaiKoov; rj fiaKpoXoyoofiev TTJV T6 vavTiKr)v XeyovTes Kal TTJV TO)V iroirdvav Te Kal eifrrj/jLaTrov Oepanreiav, ev oi? Btj Tt BoKel 20 ' TO yvvatKelov yevo<; elvai, ov Kal KarayeXaaTOTarov eon irdvTwv D r/TTCOfievov; 'AXrjOrj, ecprj, Xeyeis, OTI TTO\V KpareiTai, ev airaatv a>? 67TO9 eliretv TO yevo<; TOV yevov?. yvvatKe<; fievToi iroXXal indicative is quite defensible. With T6I> TCI tvavrla \4yoi>ra cf. infra 455 A. It is not likely that a specific allusion to Aristophanes is here intended (see Chiappelli Riv. di Filolog. xi p. 200), but there is some plausibility in the conjecture that the coming argument may be inspired in some measure by the Ecclesiazusae, where the essentially domestic qualities of women are contrasted with their incapacity for government. See A pp. I. 4SS A 4 oXfyov irpoTtpov. 453 c. 6 TOO—ttviAfyovros. _454 E n. 4 5 S c 18 ij |j.aKpoXo-ym|j.ev K T \ . S O crates is unwilling to bore us (fiaxpoKoyeiv) by enumerating the exceptions, which are —he implies—quite trivial. Cf. Xen.Mem. Ill 9. 11 iv Si ToXaalg. Kal ras -ywaiKas iTeBuKvvev apxoiaas T&V avSpQiv, 81a rb ras nfo elStvai oirus %PV Ta\a<novpyeiv, TOI)S Si p.7] elS^vat. It is hinted in o5—yyrr&ixtvov that, even in these, women may sometimes be excelled by men; but the general rule was the other way, otherwise the ridicule would be pointless. Grote somewhat exaggerates the significance of the clause 06 —rirriiixevov, when he suggests that Plato may have seen finer webs in Egypt— where weaving was performed by men— than in Greece (Plato in p. 200 «.). Cf. Proclus in remp. I pp. 242, 253 ed. Kroll. 4 5 5 I) 21 KpaTtiTai is construed like ^TTOTIU, fieiovrat, vi.Ka.Tai. and the l i k e ; but a parallel instance is hard to find. (In Aeschin. F. L. 152, cited by J. and C., the reading is Trolq. Kpar-qdels iidoi/y;). Richards proposes Kparti, in which case rb -yivos would be the male sex—an awkward change of subject. 11 u>% ?iros elwetv. See I 341 B n. The sentiment is illustrated by J. and C. from Crat. 392 C irinepov odv ai yvvaiKes iv ra'is ir6\«riv (ppovi/itliTepal 001 SOKOV elpai ij oi ai>5pe$, us ri> SKov eliretv y£vo$; Oi avSpes. 289 TTOAITEIAC E 456 B] iroW&v dvBp&v fieXrlow; et? TroWd' TO Be o\ov e^ei to? crij Xeyet?. Ou'86i> apa iarlv, a> l\e, eTnrr]8evfj,a T&V iroXtv BLOIKOVVTWV lyvvaitcbs SIOTI yvvr), ovB* dvBpos BIOTI dvrjp, aX\? 6fiolvo-eu; iv afi<j>olv TOIV %<j>oiv, Kal TT&VTCOV fj.ev /i6Te%et E yvvr] iTriTt)8evfjt,dT(ov KUTO, vcrtv, irdvrcov Be ' dvrjp, iwl iracn he aadevearepov yvvr) irpoard^oixev, yvvaiicl 8' ovBev; avBpos. I l a i w ye. ^H ovv dvBpdxn K a i TTO)?; Trdvra, ' A \ X ' ecrri yap, olfiac, 0)5 vcrei. T t prjv; TvfivaariKr) 8 apa ov, ovBe iro\e/u\Kr), r) Be d.7ro\e/ios Kal ov iXoyv/j,vao-TtKr); Oljjbat eyaiye. T t Be; <ju\6o? Te Kal fiio-6vaiv i^eXe^d/Meda; ToiavTrjv 5 fiev oliv. K a l yvvabKos apa Kal avBpos r) avrr/ <$>vv\aKrjv 7roXe»?, ir\r)v oaa do-Oevearepa r) Icr^vporepa eariv. <Paiverat. B VI. Kal yvvaiKes apa al roiavrai TOI<> I TOIOVTOK dvBpdalv iicXeKTeat, avvoiKelv re Kal crv/j,<j}vX.drTei,v, eireiTrep elalv ixaval Kal l-vyyevels avTOts rrjv v A 1 !!. 26 irdvTov (i«v KTX.. Plato, in short, makes government a question of capacity, and not of sex. With what follows cf. the passages cited above on 451 c. For the relative weakness of woman cf. infra 457 A and Laws 781 A. 455 E 11 em iracri is doubted by Herwerden, who proposes iv iram or tv aTaai. iiri may however mean ' with a view to,' 'for,' as in 471 A... 30 i] 8' oii. it )Uv is idiomatically omitted: see 451 D n. 31 dpa is better, I think, than apa, though somewhat more difficult: the interrogative apa is moreover generally elided before oi. The sentence (as J. and C. remark) is " an ironical negation with an interrogative tone." The irony in this passage lies in apa. As might be expected from the accumulation of negatives, late MSs shew a great variety of readings. Bekker follows q and reads Kai yvfivairrtKri apa Kal voXe/uKr)—an obvious but wholly superfluous attempt to simplify the authoritative text. 4 5 6 A 7 irXrjv 8 7. •% i&xvpoT^pa I I : lax^poripa Eusebius {Praep. Ev. XII 32. 5) read oVy followed by a(rdevev 29O TTAATQNOZ [45<5B T » avrd aTroBorea Ta2$ avrais (pvae&iv; T a avrd. "Jlicofj,ev apa et? rd irporepa 7repivciv elvai, Tat? rmv cpvXd/ccov yvvai^l povcriKrjv re Kal yvp,vaariKr)v airoBiSovai. Uavrdiracnv /Mev ovv. OVK apa ' dBvvard ye ovBe C 15 ev^at? ofioia ivo/j,o6erovfiev, eirei-Trep Kara. vaiv fiaWov, a>? eoiK€, yiyverai. "E>ot,K€v. QVKOVV rj iiriaKe^nt TJJJ.IV tjv, ei, Sward re Kal fieXTiara Xeyoi/Mev; ^Hv ydp. K a t on p.ev hrj Bvvard, b*ia>fio\6yr}Tai; N a t . " O K Se Br) fteXTicrTa, TO fiera 20 TOVTO Bel SiofioXoyrjdrji'ai; krfXov. OVKOVV 7rpo? ^e TO vXafcttcrjv yvvaiKa yevecrOai OVK aXXr) fxev rfplv avSpas iroiijcrei iraiBeia, aXXrj Se yvvai/cas, aXXax; re Kal ! ri)v avTTjv (frvcriv irapaXafiovaa; D OVK aXXr). II(M? OVV e^et? 86^179 TOW roiovBe irepi; Tivos Sij; Tov VTroXafjiftdveiv irapa aeavTtp TOP ftev d^eivw dvBpa, TOV Be 25 'xeipw r) •rrdvTa'; 6fMoiov<; ijyel; OvBa/Aws. Ei> ovv TT} iroXei, fjv ayKi^ofiev, -rrorepov oleu rjfiiv dfj.elvov<; avSpas e^eipydadai TOU? uXaKa(; T U ^ W T O ? 179 BirjX8o/j,ev iraiBeia<;, rj TOVS O-KVTOT6/J,OV<; rj} o-KVTi/crj iraiBev6evra FeXolov, erj, e'/3ft)Ta?. Tt Se; rS)v dXXmv TTOXITWV ' ov% OVTOI apicrroi; Mavddva, k'(f>r)v. Ho\tS 76. Tt Se; E 30 a t yvvaiKet rwv yvvaiKwv ov% avrat eaovrai fieXruJTai; Kat TOOTO, e re Flor. T : ye AIIH?. 4 5 6 c 15 ci)\als op.oia. Cf. 450 D n. KaTa <)>vai.v. 449 A nn. Plato's proposals — so he asserts — are 'natural,' because in harmony with the natural endowments of gifted women ; and it is because they are natural that he calls them possible. The definition of bvvarbv is interesting and noteworthy : see 466 D and 471 C n. Grote [Plato III p. 201) has observed that Plato is here refuting a current objection to his theories: in sas, next sentence he turns his adversaries' Weapon against themselves. 17 ijv. 452 E. 4 5 6 c—457 B / / remains to prove that our policy is the best for the Stale. We are agreed thai the training which qualifies a man to be a guardian will qualify a woman also, if their 'natural capacities are the same to start with. Now our male guardians, owing to their education, are the best men in the city. Our female guardians will in like manner bi the best women. And there is nothing better for a city than to be peopled by the best women and the best ?nen. This end is secured by our system ofeducation. Therefore our women must strip for athletic exercises, and share all the labours of guardianship, in spite of the foolish laughter of those who forget that utility is the true standard of good taste. nOAITEIAC E 457 291 yvvaifyv, iireiTrep dpeTtjv dvrl iftaTicop d/A(j)ie cj}vXa/crj<; rrjs irepl rrjv TTOXLV, Kai ovtc 5 aXXa irpaicTeow B r) TO(? avSpdat TOVTCOV 8' avrwv ra eXa^porepa BoTeon Bia TTJV TOV yevovs ' da6k.ve.iav. TUI? yvvai^lv 6 Be yeXSiv dvr)p eirl yvfivals yvvau^i, TOV ^eXriaTOv eve/ca yv/j.va£oft.evai<;, dreXfj rod yeXoiov BpeTrcov Kapirov, ovBev olBev, cos eoiicev, €(/>' a> yeXa oiB' 6 Tt irpd-TTei. 9. KaXXicTa yap Brj TOVTO Kai XeyeTai 10 yeXoiov J. G. S. Schneider: -yeXoioi; tro 4 5 7 A 4 aperqv—d|x<j>ieVovTai: 'they See also next note and App. I. Spartan will clothe themselves with excellence inprecedents are cited by Hermann-Thum1 stead of garments, viz. by thus stripping ser Gr. Staatsalt. p. 180 n. 3. for exercise, because TOV ^eXrlaro v 'frota 9 aTtXij—Kapvov : ' plucking unripe yvfj.vafopTa.1: see B below. Towett's trans- fruit of laughter.' Pindar (Fr. 209 lation "for their virtue will be their robe" Bergk) satirised physical speculation (TOI>S is incorrect, and would require the future viovvTai, which Her-aTeXr/s or inconsummate—misses its mark "uerden would write) has a certain archaic —is no real 457 B 7 yiKav dvijp. aviip is said with a fine touch of scorn. It is difficult to read this passage without suspecting a personal reference, perhaps to some representative of the comic stage. J. and C. remark that jests of the kind objected to by Plato occur in Ar. Lys. 80—83. ii} rod ayadov Idea—17 BiKaia Kai r a \ \ a wpoo~xpT]<JaiL€Va xprtGi^a Kai (IxpeXtfia yiyverai. VI 505 A). But even Socrates ennobles his utilitarianism by placing soul* far above body in dignity and worth. In Plato utilitarianism becomes transfigured by Idealism and the doctrine of Immortality. Here it should be noted that KO\6V 19—2 TTAATfiNOI 292 Kal \e\e^eTai, VII. [457 B OTI TO /j.ev wtyekifiov KaXov, TO 8e J3\.aj3ep6v ala%p6v. /J,ev oiv. TOVTO /j.ev TOLVVV ev wcnrep KV/J,U a>fiep 8iaevyeiv TOV human nature, he expected his citizens to combines, as often, the ideas of artistic transfer the domestic affections, without fitness or propriety, and propriety of conduct. The moral sense of the Greeks surrendering aught of their intensity, from the family to the State. We may therefore lay in their appreciation of the beautiful. 4 5 7 B—458 B Thus do we success- truly say that Plato's intention was not to abolish the family, but rather to enlarge fully evade one of the waves which threatits borders and make it coincident with ened us, but a more formidable wave ts now approaching. The women and children the State. " Die Sonderfamilie," as Nohle are to belong to all the guardians in com- remarks (die Statslehre Platos etc. p. 133), " wird nur aufgehoben, damit das Ganze mon. No one shall know his father or his child. Thai such a state of society is both eine grosse Familie sei." On the other hand, he was profoundly impressed with possible and beneficial, we shall have to the necessity of restricting the population, prove; but for the present, we will assume and at the same time maintaining and imits possibility, and try to shew that community of wives and children is the best of proving the breed of guardians, and the measures which he here prescribes are to all policies for the city and its guardians. a large extent devised with a view to 4 5 7 BflT.We now confront the second securing these ends (459 A—461 E). In wave (see 449 A ff. ».). The Platonic this respect Plato might fairly hope that doctrine of community in wives and his proposals would not be abhorrent to a children, as a certain critic drily remarks, nation whose idea of marriage was prihas been more often censured than undermarily only a legalised union for the prostood. The object of the present note is creation of legitimate children. It may not to sit in judgment upon Plato, but to be argued that Plato sacrifices more endeavour to explain his attitude on this than he gains, even if we judge him from subject. In its general aspect, the theory the standpoint of his own political idealshould be regarded as an extreme deism, but it shews a complete misapprevelopment of the Naturalism prevailing hension of the situation to charge him in Books 11—IV: see on 11 370 A f. and with deliberate encouragement of vice : supra 451 c ff. Several precedents have the community of wives and children been cited from the institutions of various " h a t mit 'freier Liebe' nichts zu thun" primitive peoples who were sometimes re(Pohlmann I.e. p. 280). Finally, we garded by the Greeks as types of ' natural' should remember that it is only the Guarsocieties, as for example the Scythians (see dians and Auxiliaries who are subject to on 463 c and other references in Pohlmann these rules (see on i n 417 A), and that in Gesch. d. antik. Komnmnismus etc. pp. the second-best city depicted in the Laws 121 ff., with Newman's Politics of Aristotle Plato revives the institution of marriage, Vol. 11 p. 28-2 and especially Riese's inas we understand the word, without, howteresting tract on Die Idealisirung der ever, surrendering in the smallest degree Naturvblker d. Nordens in d. gr. u. rom. his earlier ideal (807 B). Perhaps the Literatur 1875), and even Sparta, a State wisest and most temperate discussion on which was constantly extolled by Greek Plato's conception of marriage and the political theorists as a model of the rani family is that of Grote (Plato ill pp. 220 ii olKiadeiaa TT6\IS (Pohlmann I.e. pp. —234). Some judicious remarks will 125ff.,Grote Plato III p. 209 f.), furnished also be found in Jowett Introduction some parallels to the Platonic communism pp. clxxxi—exciv, and Nettleship Lectures in this respect (Plut. Lye. 15. 9—11, Xen. and Remains II pp. 174—180: but Jowett Rep. Lac. 1. 8, 9). But Plato's real goes beyond the province of the intermotive in advocating his theory is simply preter, and lays too much stress on the and solely the good of the commonwealth antagonism between the views of Plato (462 A). On the one hand, he dreaded and those of modern civilised communithe effect of domestic ties in encouraging ties. See also on 458 E and App. I ad selfishness and weakening the bonds of fin. civic obligation; and, with his customary disregard of the limitations of ordinary 13 Sicufxu-yeiv. The present is less 457 E] TTOAITEIAC E 293 yvvcuicelov irepi vofiov Xeyovre<;, ware /j.r/ iravrdfratn C vat, ridevras ' to? Bet KOIVTJ irdvra eirirrjBeveLV rods re (f>v\aica<; 15 rjfi.lv xai T « ? vXaKi8a<;, dXXd Try TOV Xoyov avrov avrtp 0/J.0X0yelcrdai, a5? Sward re Kal axfreXifia Xeyei; K a i /xdXa, e<j>T), ov (TfiiKpbv Kiifxa Biaevyeis. Qtfcreis ye, rjv B' iyci), ov /j.eya aiiro elvai, b'rav TO fjuerd rovro i'S???. Aeye Bij, iBa>, ecfrr]. TOVTW, r\v S' iyw, eirerai VO/MO<; Kal rots efnrpooOev rolf o U o « , w? iy(2>/j,ai, 20 6'8e- T t ? ; Tar), rovro iiceivov /Mei^ov irpb<; airurriav Kal rov Bvvarov nrepi Kal rov coipeXifiov. OVK olfiai, r)v B' eya>, irepi ye 25 rov d)(f)eXlfiov d/j,(f>i,(rf3r]Tela0ai. dv, co? ov /jLeyurrov dyaOov Koivas jxev ras yvvaiKa1; elvat, KOIVOVS Be roiis 7rot8a?, eiirep olov re' dXX' olfiai irepl TOV el Bvvarbv rj firj irXeiarrjv av E yeveaOai. I Tlepl dfMfrorepwv, rj S" 09, ev fidX' av d Aeyet?, i)v 8' e'yw, Xoywv avaraaiv' iya> S' aifir/v BK ye rod erepov 30 diroBpaaeadai, el croi Bo^eiev a>eX,ifiov elvai, Xoiirov Be Btf /MOI 16. 6/ioKoyeia0ai A ' S : (b/iohoyTJaOai Hg et corr. A". 28. av q* (cum v): om. AIIS g1. presumptuous than Suupvy&v conjectured Kiihner Gr. Gr. 11 p. 185. by Herwerden. It is proved to be right 21 T&S 'yvvaiKas KTX. Plato imitates by Sia^Eiryeis below, which Herwerden the emphasis and precision of a legal more suo ejects. enactment. The Aristophanic parallel is 14 ^waiKEiov—vdpov. If yvvaLKtios Kai ra&ras yap Kot-vas TTOLQ rots avdpafft is equivalent only to irepl yvvaiKwv, it is avyKaraKelirdai (Eccl. 614, 615). See strangely used. I suspect that Plato is App. I. as 4 5 7 D 2 K playing on the musical sense of v6pu>*> 5 °" ot|ioi KTX. Aristotle in VII 532 A: cf. IV 424 D, E nn. ywtw disappointed Plato's expectations: for he xeiov vbixov—a melody sung by women— will not admit that such arrangements are is thus exactly parallel to the yvvaiKeiov even ipe with my note ad loc. Without av, the by Cohet, to 07c by Richards, litye may reference must, I think, be to the past, in of course be right: the confusion occurs which case irXtlaT-qv—yeviadai will allude in the MSS of Plato Theaet. 162 D and to some controversy which the doctrine of 169 c (see Schanz's critical notes on these the community of wives may have octwo passages), and doubtless elsewhere casioned before these words were written, also. But in default of MS authority, it But eS / t d \ ' av afj.{pi ecrecrBai nrepl TOV Bvvarov diroBiBpdo-Kcov o' eya>, BLKT)V. axnrep 01 dpyol liovoi [457 TTAATQNOS 294 Kal (it). ' A X \ ' OVK eXaOes, rj B 09, dXX' d/j,(f>0Tepci)v iripi BIBov Xoyov. ToaovBe fievroi, %dpiarai poi' TTJV Bidvoiav TTopevwvTai. Kal jap elmdaaiv kaiidaOat Bvvarov ola Bpdcrovai i^evpeiv, Kal •^alpovcriv Kal aXXcos "tyvyr\v en auro? fiaXOaKb^Ofjuai, Kal eiridvfico avafiaXecrOai. Kal varepov iiruTKetyaaOai, 33 v>eKT«>v—8CKT]V: ' I must pay the penalty,' viz. for trying to run away. The natural penalty for running away is of course to have to stay and fight. Herwerden misses the point when he proposes to excise SU-qv and understand \6yov. 34 Jcurdv |J.E KTX. For the metaphor in eoprdacu and ecrnaadai see I 354 A n. ianaadai. itf>' iavrwv is like our ' castles in the air.' 4 5 8 A 3 irplv «fj«>pe!v KT\. d. Mm. 86 E. 5 0€VT€s KTX. elvai goes with dfrres: " das Dasein des gewiinschten als gegeben annehmend " (Schneider). A few inferior MSS omit efi'ai; but "apparet elxot facile supervacaneum, minime vero explicationis gratia addendum videri Hbrariis potuisse" (id.). To write •/j8r; for elvai (with Vind. E: cf. also Postgate in J. PA. XV p. 113) is too great a change, and otherwise objectionable, in view of the ijSri which follows. 4 5 8 B 9 Kal iSorepov. Kai is 'and' (Jowett), not 'also' (Campbell). fj Svvora. Stallbautn (with q and a few late MSS) reads ei dmard, which is more accurate, no doubt. But in saying ; how it is possible ' instead of ' whether it is possible' Socrates hints that he will be able to prove the possibility of his scheme. We have here in fact a sort of prophecy of 473 B ff. Schneider [Addil. p. 39) cites a close parallel from Tim. 11 c y yi'yovev 7} Kal dsyevts iffrtv. u on irdvTwv KTX. Cf. Ar. Eccl. 583 Kal \xr\v on fiev x/JT/ffra 5t5ci£a» TTLVT&JU. See App. I. Kal on nva elvat, Biefjiovres apyorepav exeiva § Sward, 10 Be a!? Bvvardop OVTCOV 0el<; cKeifrofiai,, !iv fioi Trapii}?, TTWS j~ovat.v avTa oi d'pj(ovTes yiyvofieva, orav Iva firj Ka/xvaiai Kal fiij, OevTes ws virapyov o ffovXovTai, fjBi] T vcfi eavrdov, oi TOIOVTOL TTOV, irplv •vpoirov ecrrai TI a>v i-jridvfJioviTi, TOVTO irapevres, 5 fiovXevofievoi, irepl rod 'TeKTeov, r\v eacrov fie | eoprda-ai, 458 fj,ev B viiv Siard- irdvrwv 4 5 8 B—461 E The mutual association of male and female guardians will naturally lead them to form conjugal ties. But no irregular unions will be permitted. We too shall have our ' holy wedlocks' but by 'holy' we shall mean 'profitable' or ' beneficial.' Now the most beneficial unions among lozver animals are those by which the best offspring is produced from parents in the prime of life. If the same is true of the human race, how skilful ?mist our rulers be! They must unite the best couples as frequently', the worst as rarely as possible; and only the children of the best couples shall be reared. No one except the archons is to know how this result is attained. Bridegrooms and brides will be brought together at certain marriage festivals, accompanied with sacrifice and song; and the number of marriages will be settled on each occasion by the rulers, so as to keep the population as far as possible the same. The rulers will effect their object by using lots with which they have already tampered. They will also reward excellence infighting and otherwise by more liberal intercourse with women. The children who are to be reared will be taken to an establishment of nurses, where the mothers, and other women, will come to suckle them, but every precaution will be taken to prevent the mothers from recognising their offspring. Woman is in her prime from twenty to forty, man from twenty-five to fifty-five, and it is only during these periods that we shall permit them to bear and beget children for the State. Violations of this rule will be severely condemned. After the prescribed 458 TTOAITEIAC E D] av el'17 irpa^devra aoi irporepa 'AWa Ty iroXei icai TOI? v\a^iv. crvvhiacncoTrelaOat, •napit)fii, 295 varepa ravTa Treipdaofial' B' eicelva, e'l-nep 7rapti??. er), icai o-Koirei. Qlfjuai TOLVVV, f/v C TOVTOV I TOV ovofiaTos, S' 67a), e'lirep eaovTca ol ap^ovTes OL Te TOVTOIS eiriicoupoc Kara jxev eOeKrjaeiv -rroielv TO eiriTaTTOfieva, row 6 vofj,o0ert) &airep rom Si) ftev avBpat TOVS Be eTTird^eiv rd fj,ev avrov<; 7T£i8ofievov<; Tot? vofioLS, ra Se icai fii/juovfievovs, 6/cetVot? eTriTpeyjru)/j.ev. Et/co?, k'i]. aljioi 15 Tavra, 'baa av TOIVVV, r)V e, e^eXe^a? OVT iyvvalica<; i/cXe^a<; TrapaBcoaei,'; KO,0' ocrov olov re ofxo<$>vei<;' ol Be are olicia<; re ical ^vaalria Kot,va e%ovTe<;, IBua Be ovBevo<; ovSev D Toioiiro KeKT7}/j,evov, ofiov Brj ' eaovrai, ev yvfivaaiois efi(j)VTov d^ovrai BOKO) Xeyeiv; icai ev rfj d\\t) ofxov Be dva/j,e/J,iv /cat Tpo(f>f/ v-rr dv(i 7rpb rj OVK dvayicald Oi) yeeo/j-eTpiKal^ ye, rj B' 05, aXX' epwrt/cat? age has been passed, we shall remove the restrictions on. sexual intercourse, observing only such regulations as are necessary to prevent incest; but, if possible, these unofficial unions shall be barren, and, in any case, their offspring must not be reared. Socrates lays down somefurther regulations about new meanings to be attached to names of family relationships, and adds that ' brothers ' and ' sisters ' may marry, with the sanction of the lot and the Pythian priestess's approval. 4 5 8 c 18 auTovs—vdpois- I n issuing their commands, the rulers will either themselves obey the laws (i.e. issue such orders as the laws direct) or act in accordance with the spirit of the laws: see next note, avrovs = ipsos sc. as well as TOI)S apxofUvovs. The reading airois (K and Ficinus) is intrinsically good, and may be right: for it accentuates the contrast between cases prescribed for by actual law, and such as are left to the rulers' discretion. But there is hardly sufficient ground for deserting A. (U(ioi>|j.6vous: sc. Voi>s vofiovs. In matters not actually prescribed for by legislative enactment, the rulers will 'imitate,' i.e. will issue commands in harmony with the spirit of, such laws as do exist. The reading of q'1, ixri ireiOoixtvous, recommended by Herwerden, gives a poor, if not actually an erroneous, meaning. 21 6(io<)>veis. See on 456 u. 4 5 8 D 23 dva(j.ep.l-yn«'viuv. avafie- croi 25 dvdy- y would be more usual, but the genitive lays more stress on the participial clause: cf. Thuc. Ill 13.6 fSor/SrjaavTuv 5e hfiCiv irpoSutiois Trokiv re irpoirXr]- ip&ide KT\., and other examples quoted in Kiihner Gr. Gr. II p. 666. See also infra on 459 c. Here, too, it should be noted that the addition of a parenthetical 01/j.a.L helps to render dva/j.€fityfx^u>v inde- pendent of t:(rovTcu. The genitive absolute in 181a Si—KeKTTiixivov may also, as Jackson suggests, have influenced Plato's choice of construction in this clause. Plato perhaps thought of Sparta when he wrote the present sentence: cf. Plut. Lye. 15. 1 T\v ftiv oSv Ktd ravTO. irapopin)TLKO. irpbs yd/J-ovs' A^yw 5£ Tas iro,U7ras TWP irapOivwv KOX r a s airoSvijeis KDX TOI>5 ^ u v a s £v d*pei TUJV viojv, dyojj^viov ov yewfierptKCUS, a\X' spoiTiKals, a»s tp-qaiv 6 TWarfav, dvdyKais. 26 •yea>|j.6Tpi.KCUS 76 : sc. ivayKata, with which the dative goes, as in Soph. 252 D rcus f^eyttrrais av&yKais ddvvaroy (cited by J. and C.). We have here one of the earliest assertions of the famous doctrine which has played so large and important a part in the history of philosophy—the doctrine of the so-called ' necessity' of mathematical reasoning. See for instance Mill's Logic Book II c. 5. In the rest of this sentence Schneider suspects that Glauco is paraphrasing some passage of poetry, TOV iroXi/v \ewv certainly sounds tragic. [458 D TTAATQNOS 296 Kai V I I I . Kal fidXa, elirov. aXXd fierd Br) ravTa, (o TXavKcov, 30 aTa«Tti)9 fiev fiiyvvaOai dXkrjXois rj ' aXXo OTIOVV Troieiv ovre oo~iov E ev €v8aifj,6va)v iroXet OVT idcrovaiv ol ap%ovTe<;. Ov yap 81/caiov, €(f>Tj. ArjXov Br) on ydfiovs- TO fieTii TOVTO Troirjcrofiev tepou? eh hvvafiiv 6 TI fidXiaTa' eiev S' av lepol ol mcfjeXifKOTaTOi. TJavTairaac fiev ovv. [ II&5? ovv Sij ax^eXifiaiTaTOL ecrovTai; ToSe fiot Xeye, 459 w YXavKcov opcS yap aov ev Ttj OIKICL Kal Kvvas OrjpevTiKOVi Kal TWV yevvaicov opviOwv /xdXa av)(yov erj. Ylpwrov /j,ev avT&v TOVTWV, Kaiirep OVTCOV yevvairov, dp' OVK eiv; ' E « TCOV dpiaTcov. I T i S ' ; eK TS)V veooTaTiov rj e« TWV yepanaTwv i) i% dicfia£6vT(0V o Ti fidXicrTa; 10 OVTCO yevvcuraL, iroXv aoi r)yel ^elpov 4. B ' E ^ d,Kfia£bvT 30. fiiyvv 4 5 8 E 32 ovS—Upovs- Cf. Laws 841 D rais lierh 6eG>v Kal lepdv yd/tow e\$oiffais eh rr/x oUiuv. The nuptials of Zeus and Hera were known as the 6eoyafiia, or lepbs yd/tios, and were celebrated by a special festival in Athens and elsewhere : see H. Graillot's article on iepos yd/ios in Daremberg and Saglio's dictionary, where the authorities are cited, or Farnell's Cults of the Greek States I pp. 184—192. To Greek religious sentiment the marriage of Zeus and Hera was {as Graillot says) the ideal type of all human marriages, and for this reason Plato characteristically applies the expression Upbs yap.os to his ideal of marriage in his . ideal city. Cf. also Proclus in Tim. 16 B TGSV tv airoppi)TOIS \eyofj.4vojv iepwv yaiiwv, oh Kal 6 HXaTajv els d6va/xtu tl-ofwiCiv irepl roiis TroKirai Kal rods T&vbe ydfj.ous lepods •ya/Jiovs irpo phic, p. 243. It is clear from Plato's words that he would have repudiated with scorn the charge of seeking to abolish marriage. We have already seen that he endeavours to make the State into one vast family (457 E «.); and it is in the same spirit that he now tries to raise marriage from a private into a public institution, without sacrificing any of the religious ceremonies and associations by which the union of the sexes was hallowed in the eyes of his contemporaries : cf. 459 E. If his vaulting idealism "o'erleaps itself and falls on the other," that is no reason why we should impugn his motives, or refuse our homage to his unquenchable faith in the possibilities of human nature. 459 A 2 Kvvas 8T)PCVTIKOVS K T \ . Cf. 451 D a n d Plut. Lye. 15. 12 iroXMiv apeXrepiav Kal Tu<pov ivedipa TOIS irepl ravra TQV dXXujv vo/xo&eTTj^affiv' ot Kijvas fiev Kal 'LTTTTOMS iiirb TOIS KparlffTois TUJV dxeiiov j3i(3dfoi>(7i—TOS Si yvvaticas iyicXetcrdjuepoi rppovpovaiv KT\. See also on 451 C, 4 6 0 C . 6 YC-yvovrcu.: 'prove themselves to be' (J. and C ) , rather than 'grow to b e ' (D. and V . ) : cf. Ill 412 c 01 5e yewpyQv apio~Toi ap oil yeoipyiKibraToi ylyvovrai', 4 5 9 B 10 Y«vvdTat: viz. T6 re—yivos, not TO yevvtbuevov (suggested as an alternative explanation by J. and C ) . For the sense cf. Xen. Mem. iv 23 (Jackson). nOAITEIAC E 459 D] 297 Kal TO TS)V KVVCOV yevos; "Kyeoy\ e(f>rj. T t 8e ITTTTIOV otei, f^v 8' iycb, Kal rdiv a\\a>v %a>oov; r) a\\rj Try e-^eiv; "ATOTTOV fiepr av, rj 8' 09, eli). Ba/3at, rjv 8' iyco, a> (j)tXe eralpe, co? dpa crr)' dWd ri 81]; 15 "OTI avdyKt) avTOi<;, r/v 8' eyto, <j>apfj,dKOi<; 7roWot<> larpbv Be TTOV firj Seo/ievois fiev (rcofiacri, tyapfidicav, dWd ideKovTwv viraKOveiv, Kal (fravXorepov i^apKelv r/yovfiedaorav 8e 8rj Kal cfrapjiaKeveiv hit}, 'iafiev OTI dv&peiorepov Bet etvat TOV larpov. 'AXrjOr]- dX\d 7rpo? Tt ~Keyet,<;; 11/30? roBe, rjv 8' iya>' 20 avyyto TW yjrevBei Kal rfj dirdrri KivBvvevei rjfuv Berfoebv ^pijaffai D TOI)S dp%ovTfi<> ' eV' axpeXeia TWV dpyo\x.kv<xsv. ea/j,ev Be irov iv (j)apfiaKov elBei irdvTa TCL TOiavTa xprjaifia elvai. K a t 6p6w<; ye, ecf)7]. 'Ev Tot? ydfioit; TO'IVVV Kal iratSoTrottat? eoiKe TO 6p6bv TOVTO 12. fj I I : r\ A . 19. efj/ai post Sci nos: post T}yov/j.e8a codd. 14 axpov etvai. elvai is omitted by Neither explanation is simple or natural; q and Flor. U. Without it, however, as and Stephanus, Madvig, and others have Schneider points out, TOV larpov in line 19 (cf. de? genitive by Su. For an analogous idiom anpoiv etecu rCiv a.px.bvTtjiv in B above) ; see III 407 B re. and the possibility is raised, I think, into a probability, when we thus obtain a 4 5 9 c 17 laTpov 8« iron K T \ . fj.ev after deofitvois balances de in Urav 52 6?J, natural explanation of the erroneous elvai after ijyovtieda. etvai. following Set" apand not d\\i—vwaKotieiv, which merely explains ipapfiaKti»> by stating its anti- peared difficult, and was omitted, as it is in B above by q ; a later scribe reinserted thesis. There is consequently no sufficient reason for changing eBekbvrwv into it in the wrong place. I have therefore i9£\ovap~ stand Plato to mean riyov/ieffa ii-apae'iv /j.dnav Sierai iiSr). Kal (j>av\brepov etvat, i.e. Kalirep <pav\6T€pov &vTa, or else suppose that larpbv Kal 4 5 9 D 22 &J>a|MV. Ill 389 B. Cf. <j>avKorr€pov e?r>ai is an accusative and also in- 11 382 c, D. finitive forming the subject to i^apKeiv. 24 TO op86v TOOTO : i.e. this which nAATQNOI 298 25 yvyvecrOai OVK eXa^icrTov. wfioXoyrjfievayv TOI)? [459 D IId>? Br) ; dpio~rov<> rais TrXetcrTaKt?, rot;? Se (jyavXordrov; Aet /Uei', et7roi>, ex d.plo~rai rail <j>avXordrai<; Kal row fi,ev rd eKyova rpeeiv, rwv Be fir), el fieXXei 6 ri aKporarov 30 avrov<; row aarao-iaaros elvai' earai. ydfiou<; • dp-^ovo'i TroLr)(Top,ev, iv rmv dvBpwv, yiyvofxeva e<j>r). OVKOVV %vvd%ofiev rds Kal xifxvoi iroir)rkoi Tot? yiyvofievois irdvra Xavdaveiv iroit)TeoL KOfjL^rol, ware IX. fiaXtara rives TC vvfia<; Kal rov; vvfiiov TOK rffierepois ironrjral^ TO Be irXfjOos tw? fidXiara 77/365 iroXefiow; crwepifetw? rvxvv> TrXrjv Br) eoprai irpeirovre*; rcbv ya/xwv em Biao-a>^co re Kal voaovs Kal irdvra d"jroaKOTrovvres, Kal fir/re fieydXTj rj^uv rj 7rdXt5 Kara 5 fir/re rovvavrlov, ro TTOIJMVIOV E el av r) dyeXr) rdov vXa.KO)v o rt, 'OpOorara, vofj.oOerrjreai, iv ah Kal dvaiai, Kal ravra apj^ovras, rov (jtavXov eKelvov alndadau dXXd ixrj roiii dp-^ovra<;. rol<; 460 apiffjiov rd roiavra rd Bvvarov 'OpOoos, er). K.Xfjpot, Br) rives, K a t Tot? I dyadolf rav to? olfiai, e' eKa Kal fidXa, etyr). ye TTOV rcov veiov ev iroXefMp rj aXXodi B irov yepa Boreov Kal ddXa ciXXa re Kal d<j)dovecrrepa r) e^ovaia you call right, viz. rb \peuSos. The medicinal lie frequently appears (yiyvcrcu OVK (XdxtTTOp) in connexion with the marriages of the guardians, as Plato proceeds to shew, TOIS ydpois should not be made general; the reference is specific. 25 Set \iiv KTX. " T h e case resembles that of a breeding stud of horses and mares, to which Plato compares i t : nothing else is wanted but the finest progeny attainable" Grote Plato III p. 205. It is worth while to compare Plato's arrangements with those of Aristophanes in Eccl. 616—634, in spite of the comedian's lewdness and buffoonery. rrjt serves the same purpose, by suggesting that dyiXr; has another and a more primir tive signification. 31 eopral KT\. A S the iepos 7(1,1405 was celebrated with a procession and sacrifices, ending with the Khlrq TTJs"H.pa.s, so Plato's iepol ydfioi are attended with religious rites and ceremonies: see 458 E n. Plato apparently does not intend these State-marriages to last beyond the duration of a single festival. At each successive festival fresh unions would be tried. 46O A 2 TOV avTov dpiOpov. See iv 423 A n. 4 5 9 E 28 TC3V Si (it|. Cf. 460 c 46O B 9 Yepa KT\. Special priviand 461 c. It seems to me certain from leges seem to have been awarded at these passages that Plato in this book Sparta for bravery in the field (cf. Tyrlends his sanction to infanticide. This taeus Fr. 12. 35—44): it is certain at all has often been denied, but without suffievents that cowardice was visited with cient reason. The subject is discussed in every mark of disgrace (Xen. Rep. Lac. App. IV. 9. 4—6 and other references in Gilbert's Gk. Const. Ant. E. T. p. 77). yipa must 29 dKpoTOTov- Cf. (with Schneider) a(p68pa axpuv in B above and ws aHpbra- be nominative, and Soriov passive, in spite of its singular number : cf. Symp. TOV in Laws 730 E. Stephanus' aKparbTIITOV is neat, but unnecessary, in spite of 188 B ird-xyo.i KOX xdXa^at Kai epvfrTficu— ylyverai. Examples like Crat. 410 c Kadapbv in 460 c. at fj.etf di] wpai 'ATTIKCJTI WS TO irakaibv 30 a y ^ i i ' ' k e Toifiviov, is intended pr\riov (cited by Schneider and others) " t o recall the analogy of the lower animals " (J. and C ) . Cf. 451 C n. a3 are not to the point, because ai—Sipcu 460c] rwv TTOAITEIAC E yvvaiKriov ^vyKoi/i-qaew;, 7rXeto"T0t TWV iraiBwv TCOV ecf)e yap /lerd elre dvBpwv elre yvvaiKWv yvvai^L hoKW, Xafiovaai, •napd rt.va<; rpocfiovs -^wpl^ re Kai dSijXw 'OpOws. ai eirl e'ire Nat. et? TOV O-TJKOV OIGOVCTIV 15 olKOvcras ev rtvi Kara/cpv-\jrovaiv fiepei rrjq dvd.irr/pov a><; Trpeirei. /leXXei, evXd,Ka>v eaeadcu. KOI rpotfif/'i ovroi rov- d/ufiorepa— re Kai dvhp %eip6vcov, Kai edv ri TWV erepwv ev diropprjTw irpo(pdaea)<; <w? 10 TOIOVTCOV cnreipcovrai. eKyova TrapaXa/ijSdvovaat, irou Kai ap^ai C ' TV* /lev Br/ rwv dyaOwv, rd he rwv Xva Kai d/ia etc rwv OVKOVV Kai T 299 OVKQVV eTri/ieXrjGovrai. T O ? re /xr]Tepa<; eirl TOV (TTJKOV 20 19. yueXXei S : fiiWoi. A l l q. means TO &vo\t.a, 'ai s, dpa7n/i7rXdi'ai etc. The & and V present passage is not inconsistent with III 415 B, for UTTOXCL^KOS a n d viroetdiipos py do not imply deformity. 13 d|u|>dTepa. q and some other MSS 18 Iv diropprJTU KTX. is a euphemism read afxcftirepai, which is quite wrong : cf. Lach. 187 A T€i8o>fi€v r\ Stipois r\ X^P1' for infanticide : see App. IV. Compare the Spartan usage: el S' Ayevvis Kai 6repa.. 14 Kai dp\aC: sc. as well as the other duties of guardians. I t has not yet been specifically said that magistracies are to be open to women as well as m e n . J . and C. observe that " P l a t o seems to betray a certain consciousness that the office immediately in question might be specially suitable for w o m e n . " K i n d r e d duties are actually assigned to a female vigilance committee in Laws 784 A, 794 A ff. &//.op<pov, direTre[/.iroi* et's r a s Xeyofxevas 'Airo&e'Tas, Trapa Tauyerov fiapadpuidTf TOWOV (Plut. Lyc. 16. 1). (The word for the exposure of infants was aTrbde<ns.) See also Whibley Greek Oligarchies p. 113 nn. el'irep |J.eX\«. fieWoi (see cr. 11.) might possibly be defended, if it referred to a previous statement to the same effect ('if, as we saw,' etc.). But there has been no such statement, unless with Stephanus we write aKpa.TOTa.Tov for i.Kpb4 6 O c 15 TOV [460 c rTAATfiNOI 3oo ayovres, OTav crirapywo-t,, iraarav firj-^avrjv /Mij-^avcofievoi, O7T«»? fi7]befiia ' TO avTTJ<; alaOrjo-erai, tcai aXXas ydXa exotic-as imropi- D <;, iav tirj avral fierpiov 25 TTOVOV TlTddK xpovov licavaX men, /ecu avrwv OifXaaovrai, TOVTWV €7nfieXr;aovTac, ar/pwrrvLas he ical rov dXXov T6 KCLL TpO(f>Ol^ TTCipahaXJOVtTLV ', UoXXrjV paCTT(t)Vr)V', e TCU? TWV tyvXaKwv yvvai^iv. Upeirei yap, TJV S' 67a). TO 8' e^e^rjt SieXdwfiev o irpovde(j.e6a. k(f>afiev yap 8r) e£ aKjxaCpvTuiv Beiv rd eicyova yiyvecrdai. AXrjOrj. ' Ap E ovv (rot gvv&oicel fierpios %pwo? dic[iT)<; rd ei/cocri €Ti) yvvaiici, 24. $r)\d 4 6 O E 29 rd. CJKOO-L ITI\ KTX. A 11 irdo-av (i.t)xaviiv KTX. Aristotle (Pol. B 3. 1262s 14ff.)argues that no pre- woman's AK/J,^ lasts ' the twenty,' a man's cautions would prevent parents from occathe thirty' years. Glauco asks ' which sionally recognising their children. In twenty and which thirty ? ' and Socrates such cases Plato might reasonably hope then explains. T& before etnoin is corthat the general weakening of parental rectly explained by Stallbaum: "articusentiment would secure his city against Ium ponit de certo quodam cogitans serious harm. temporis spatio quod deinceps definit ac46O D 22 aXXas. The mothers of curatius." The antecedent to airwy is the children who have been exposed. not simply try (so J. and C , with the 23 aiJTwv TOijTttV : viz. the mothers. English translators), but the duplicate This provision is conceived in their inexpression ei'/cocri £TT\ and TpuxKovTa. In terests, rather than in the interests of the yuvaiKl ixiv KT\. Socrates proceeds as if children, as the next clause also shews. Glauco had not interrupted : the construc24 8i|XaV frevr/icoi/Ta. p. 66; and for the confusion in Paris A eTwv in Tim. 21 A, but XP^VOS i n XP^ 0 ' of 0 and oi Introd. § 5. means duration, as is clear from 27 irpoij06|ie9a. See cr. n. irpoiBippip^pocijo-ews below. It should fieffa is intrinsically so much better than be observed that in the Laws Plato fixes •jrpo$v/i.olifie6a that we can hardly refuse the inferior limit for men sometimes at to regard this as one of the passages in 25 (772 D), sometimes at 30 (721 A, 785 B). which v has preserved the right reading. By thirty-five he expected them to be See Introd. § 5. married (ib.). Girls are to marry between tya|uv.( Cf. 459 B. 16 (785 B) or 18 (833 D) and 20 (ib.). Cf. 28 e| &K|i.a£6vT<»v. The same prinHesiod OD. 6966°., pseudo-Solon Fr. ciple was observed in Sparta (Xen. Rep. 27. 9 and Arist. Pol. H 16. 1335s 28. Lac. 1. 6 and Plut. Lye. 15. 4). It is The Greeks seem generally to have repossible, though I believe incapable of commended men to marry a little under proof, that Plato's limits of age were in or a little over thirty. See on this subject agreement with Spartan usage. Bliimner Privatalterthiimer p. 36 n. 1. 461 FTOAITEIAC E A] dvBpl Se TO Tpid/covTa; Td -irola avrwv; 2' eltcoaieTihos eyw, dp^afievrj dirb 301 e<pr). Yvvauicl fiev, rjv 30 /^e^pt TeTTapaKovraeTiBos TtKreiv Ty TroKei' dvBpl Si, eireiSdv rr)v o^VTaTrjv •jrapr), TO airo TOVTOV yevvav 461 raeTOWi. A/j.OTepcov \ yovv, OVKOVV idv re Bpo/Mov rfj "irokei y^kyjp ecj)1!], avrrj d/cfj,rj aa>fj,aTO<; re teal r 7rpe et? TO icoivbv yevvr/treeov a^frTjrai, OVT€ oaiov ovre Bi/caiov (f>r']O~ofiev TO d/jLapTTjfia, o5? iralZa (J>I,TVOVTO<; TTJ TroXei, 05, av Xddr/, yevpr/a-erat, o u ^ VTTO Qvaiwv TOIS ydfiois ev^ovTai ovB' virb ev%d)v (f>v<;, a? i<j> e/cao-rot? 5 icaX lepeiac ical lepels KOX ^vp/iraaa r/ 7rdXt? e!j dyaddov d/j,€ivov<> ical e£ coeXifio)Tepov<; del TOI)? eic r. A 2 - 32 TCKT«IV TQ iroXci—7«vvav TTJ iroXci. These phrases express concisely the Platonic view of marriage. They are equally applicable to the Spartan ideal, and may have been borrowed from Sparta. Cf. Prut. Pyrrh. 28. 5 rwc hk irpecr^uT^ptiiy nvh tir-qKokoidovv pouvres' OIxe> 'A/cp6TaTe, KOX oZ0e rav XiXw^tSa' jxbvov iraldas &ya.6ovs TO. ^Trdpra trolei. "What Lucan observes about Cato of Utica, is applicable to the Guardians of the Platonic Republic: — Venerisque huic maximus usus I progenies: Urbi pater est, Urbique maritus" (Phars. II 387 f.) Grote. eimSdv—aK|iijv: ' when he has outlived his swiftest prime of running.' The expression d^vrdrrji' Sp6/xov a.Ky,riv is All. Just so Plato will not allow his guardians to marry until the fever in the blood has somewhat cooled : cf. Laws 775 E—776 B and J. B. Mayor in Cl. Rev. X p. 111. Stallbaum was the first to detect the poetical quotation. J. and C , though translating by " his swiftest prime of running," follow Schleiermacher in understanding the phrase literally; but we may fairly doubt if Greek runners had passed their prime at 25, and, even if they had, " n o n hie erat tali designationi,locus, nisi forte ob id ipsum, quod cursui minus idonei forent, ad nuptias idoneos visos credimus" (Schneider). Trapy means 'let go by,' " hinter sich hat" (Schneider): cf. such expressions as irapihai Kaipbv (11 370 B al.), viKTa fj.iut\v wapivres ( H d t . VIII doubtless borrowed from some epinikian 9), and especially Soph. O. C. 1230 CUT' poet, perhaps Bacchylides or Pindar. The av rb viov iraprj ' when he hath seen youth dactylic rhythm is not in itself enough to go b y ' (Jebb), and Bacchylides 3. 88 ed. justify us in assigning the phrase (with Kenyon av dpi d' [ov 0]efus iro\t6v ir[ap\ivTa Herwerden) to epic or elegy. The author 0 \ [ ] | of the quotation was probably speaking [] y/ | ifi not of a man, but of a race-horse. By 4 6 1 A 4 dv Xd8x|. " Si non latuerit applying the phrase (of course in a metafoetus praeter legem susceptus, ne in lucem phorical sense) to his bridegrooms, Plato quidem edetur, sed antea opprimetur" contrives again to suggest the now familiar (Schneider). Cf. c below. analogy of a ' breeding-stud of horses and 5 ^evyijo-erai = ' will be produced ' mares': see on 460 C. The comparison must, if right, refer to birth ("hervorkomgains in realism and point, if it was the men wird" Schneider), otherwise cpis is custom of antiquity, as it is now, to bring superfluous. Bekker and others are a first-rate racer to the stud (iirwoipbpfiiov, possibly right in reading yevqatrcu with iTnroTpo) when he ceased to run. This H1 q, and some other MSS : cf. Hdt. VI 69, is probable in itself, and supported to some where Stein prints yeyevri/Atvos in place extent by a comparison of Plut. Lye. 15. of ycyevvrifjitvos. See Introd. § 5. 12'twirovs U7r6 rots Kparlffrois rwv 6xe/6)K <£vs as. See cr. n. and Introd. § 5. /SijSdfowi, x^P171 reidovres rj /J.MT0W roiis 7 «| io<J>e\£p«v KTX. Cf. iv 424 A n. icvplovs with Virg. Georg. 3. 209—211. 3°2 TTAATQ.NOI [461 A yiyveaOai, I aX\' viro CTKOTOV fierd Beivvs d/cpaTela*; yeyovm. B 'O/3#a5?, eT). 'O avrd<; Be y\ elirov, vofxos, idv Tt? TS)V ert 10 yevvasvTdsv fir) a'vvep^avTO'i dpj^ovTO'i ainrjTa.1, TOIV ev jfKitcia yvvaiKoov vodov 'yap Kal dveyyvov Kal avlepov (frrjo-ofiev avrov iralBa TTJ irokei Kadicndvai. 'OpOoraTa, e(j)T]. "Orav Be 81], olfj,ai, ai re yvvalices Kal 01 uvBpes TOV yevvdv e/cftduat, TTJV r)\iiciav, dij av e6e\co(Ti, 15 7r\rjv OvyaTpl Kal ' fi'rjrpl ical Tat? TWV dvyaripoyp iraial Kal T « ( ? C avw /j,r)Tp6 461B 8 iuo O-KOTOU. Cf. (with J. in Henkel Stud, zui- Geschichte d. Gr. and C.) ws KTX. : ne in lucevi tyyv-t) or contract between the parents of quidem efferre. Much less shall we perthe betrothing parties (Bliimner Privatalt. mit it to live if born : see App. IV. wte p. 262 n. 2). prepares the way for ikv Sd n /3tacrr]Tiii 14 u. % is read by 3 , Vind. E and KT\. Hartman strangely prefers /i-ij, "cum Eusebius (Praep. Ev. XIII 19. 18); but post /idXifl-ra coniunctio /J.T)S4 prorsus a&Tofa includes both sexes, and in such frigeat." But /idXiura /xiv is, of course, cases the masculine is preferred to the 'if possible.' feminine. Hartman strangely thinks $ 19 |J.T)S£ iv. See a: n. /Mr/Si y tv neuter. occurs in a few inferior MSS besides A, 15 Bu^yaTpl K T \ . The cases enuand is read by Baiter and others, but we merated are all in the direct line, and do not find ye thus interposed between nothing is said forbidding unions between oiSi (nySt) and eh. ' brothers ' and ' sisters.' See however •y^viiTai KTX. yivrirai. sc. Kurf/xa. (3ici461 En. Greek law permitted the marOTJTCU means ' force its way' sc. eh rb 461 E] nOAITEIAC E Tpor] D Xeyerai' Kat 7ra.Te/>a? he Kai dvyarepas SiayvdxrovTac aWtfXayv; rj/xepa? Tt? avrdtv OvSafiais, vvfifjilos yevrjrai, 6/3S6/U.&) by « av yevrjrai, OVTO) Brj T « rovTfov trdrnrov; ravra f)v &' iya>per ecf>r], fieTpiws 20 aXX' d ?]? av eKelvrjv Se/caTW fiTjvl teal iravra irpoaepei rd [lev eicyova iraihoov 7roiSa9, Kai eiceiva av e/cetvow; re Kai T7]8d<;, ra 8' iv eKeivw ra> %p6pa> yeyovora, vvv Srj eXeyopev, dWtfXav 25. y\ &rj eXeyes, ' 7T<ws Kai eicelva iiceivov iraTepa, /cat 25 fiijTepes Kai oi Trarepes avrcov eykvvwv, E wcrre, 0 fiev Kai a vvv eicyova, Tavra dppeva vels, rd Be OrjXea dvyarepas, 3O3 1 tKeiuov A - I T : GKCLVUV A . ev w ai dBe\(f)d<; re Kai aSeX^>ou9, fir) "nrreaOaf 26. iKelva ^q: dSeX<j)ov<; Se Kai eKeivou AIT. to ten months after" (J. and C ) . In point of fact the majority of ancient writers on the subject denied that children were ever born in the eighth month of pregKai Swr\v, €fi7rot€tirdat 5e7 TT\V nancy: see Gellius Noel. Alt. Ill 16 and TO yap b'&iov Kai T 6 fjirj btw TTJ Censorinus de die natali 7. 2. aladTjuet Kai r y tjjv gaTai. 28 &y€vv<0v: 'were engaged in beTiOe'vai KT\. : 'so deal with them.' Tidha.1 is more delicate than iKTiBivai, getting children': cf. 460 E, and 461 B [TWV £TI yevvthvTwv). Richards has which was read before Bekker, although pointed out (Cl. Rev. IV p. 7) that the it has no MS authority. Herwerden sugimperfect refers ' ' to the whole time of life gests that Tiiivai means (lairTUv (as in during which father and mother were 469 A), but Plato expresses himself with more refinement. Tpos ovonrep av TTJS dians: see on 459 E and App. IV. 11 iraTepas KTX. : ' how will they dis- TrpeTrovaTjs ZVTOS 7]\iKtas yiyvuvrai, tinguish one another's fathers ' etc. ? The Jowett's version—"all who were begotten at the time when their fathers and mothers Aristophanic parallel is here very close: came together "—mistakes both kv and II<JJ odv OVTU) favritiv i}fj.Qv roiis avTov iyivvuiv. Schneider translates the passage ira'tdas ZKCLGTOS '£GTQ.I dwaTOS Siayiyvwovs KTX. refers only month and also in the seventh month.' to State-marriages, as 6 KA%>OS shews. 81) (as J. and C. remark) draws attention Without this exemption Plato's proposals to the more exceptional case: cf. II 367 c would (according to Richards I.e.) "have it. The Greek cannot, I think, be taken rendered all unions whatever practically as an inexact way of saying "from seven 11 ff.) oipiadai yap Set" T?)$ TeKvoirodas TO irXrjdos. eav 5^ rL(Tiylvr]Ta.L irapa ravra 30 dBeXa<; Bmaei 6 vojios Kal rj Tlvdia X. re avvoiKelv, irpocravaipf). ' H fiev 'fwatKwv iralBtov 35 TOVTO fie$ab(£> ^Ap TOV Xoyov. 33. dvapfioarel; cis Si S Tidvrwv &>? Be Bel Brj TO fiera T VS 6/u.oXoyias, epeadat, TiOevai TOI)? 67rtcr/cei/racr(?at, apa a vvv 8?) t^j/o? 7\plv dpfioTrei, /idXio-ra, e^r). TOO Be TOV "E^o/xey (sic) A, eraso super u accentu: uSe II. ^eXrlarri Toiavrr/ dyaOov e'^ofiev el-rrelv els iroXetos KUKOV, elra BirfXdonev elf [iev TO TOV dyadov icai 17 7r«? TrouZfiev; \ OVTCO 462 Bel crTO%a£6//,evov TOV vofiodeTijv 5 vofiovs, Kal TL neyicrrov Xrii7Ti; I I : i re iroXecos' Kal fia/cpqi ^eXrlarr), rjiJ,a KaKov avrrj Tot? <j>vXa^l GOI rfjf ovv ot!% r)he dpxn j;VfnrnrTr) r\ S' o?. Brj KOivuivla, w TXavKcov, Kal Karao-KevrjV, ov edv 6 tcXrjpos ravry 'Opdorara, €7ro/j,evr] re rfi aXXy iroXireia vrj Ala, [461 E TTAATfiNOI 3°4 ovv TL 34. A. impossible." Surely not; although they at maintaining unity within his city. would have unduly favoured the T^Xifye-ros The most effective instrument for this TTCUS. A son, for example, who is born purpose is cornmunity of pleasure and when his mother is 21 and his father 26, pain. As in an individual man, the cannot marry till he is 49, because he is sufferings of a single member affect the 29 before his bride can possibly be born, whole, so also in a well-governed city, the and she cannot marry under 20; whereas joys and sorrows of every citizen are a son, whose father is 54 and mother 39 shared by all. It is easy to shew that when he is born, can marry a girl only our ideal city fulfils this condition in one year younger than himself, because a unique degree, both by means of its other his father and mother retire at 55 and 40 institutions, and more especially through respectively. Did Plato intend the sons the community of wives and children. of elderly couples to marry young, and 4 6 1 E 34 en-opivT]—TroXi/reta. This those of young couples to marry late? topic was not specified in the original Such an inference is unlikely, although distribution of the subject (458 B), but it it is the logical outcome of his theories. is closely connected with ws M<*W /&XIn any case Plato did well to introduce a saving clause. The Kofiif/os K\rjpos, TldTiq. Plato does not deal with it till 464 B. obedient to the archons, would couple 35 pe|3auocrao-8cu KTX. Hirschig can' brothers' and ' sisters,' whenever it celled irapk TOV \6yov: but cf. (with seemed desirable in the interests of the Stallbaum) Gorg. 489 A tva—^au!>ina^a.L State, so long as they were not really -tjdri wapa &pa was would platonize. We must suppose that suggested by Dobree; but cf. (with her assent is given in advance, and once for all (although wpoaavcupri is present Stallbaum) Gorg. 475 B irpCnov /xit> Si) 462 c] nOAITEIAC E 305 B fiei&v KaKov iroXei, rj i/celvo, b av avrrjv 8t,a r\ /Mel^ov ayaObv OVK e^ofiev. OVKOVV orav b TI fiaXiara TOV b av %vv8fj re Kai iroifj rj fiev tjBopfji; Te Kai Xinrrjit Koivavla iravTei ol iroKlrai TWV avrcov yiyvofievcov airoXXv/xevcDV 7rapaTrXr)o~La)<) yatpweri /jbkv ovv, ec^r/. Kai Xvirtovrat; re Kai TlavTa/rracri, ' H Be ye rwv TOIOVTWV tSt'axw BiaXvei, 'orav ol /j,ev irepiaXyel<;, ol Be irepi^apei'; C 1 T ^ ? 7ro\eo)? Te xal rwv rov&e TO roiovSe yiyverai, yiyvcovrai, iv rfj troKet,; eirl rot? avrois T t B' ov; K.Ofu8f) fiev ovv. 9. iradrjfiacri *Ap ofiv CK 15 orav /j,rj afia (jjOeyycovTai iv ry -rroXei ra TOid&e prjfiaTa, TO re ifibv Kai TO OVK ifiov; Kara, Tavrd; filav; gvvBel, 10 Kai Trepl TOV aXXorpiov 'Et 1 fjruvi Brj iroXei irXelaTOi eirl fwSg S ? : %vv5u All. opposite extreme. Cf. Krohn PI. Fr. p. 4, Pbhlmann Gesch. d. ant. Kommunismus etc. pp. 146—184, and see on II 369 A. 4 6 2 B 9 iroiTJ p(av. J. and C. assert that Plato " has no idea of a unity of opposites or differences—TO avri^ow avixtpipov," and Aristotle argues to the same effect in Pol. B 1. 1261s 22 ff. But it is in fact on such a unity that the entire fabric of Plato's city rests: see IV 423 D «., and cf. also 432 A, 443 D. The perfect city is a iv with three 7roX\d—rulers, auxiliaries, farmers and artisans, or, if rulers and auxiliaries are classed together as guardians, then with two. Plato's object throughout this episode is to keep the whole city ' one' by preventing one of its constituent factors, viz. the guardians, from becoming 'many.' If the guardians are united—so he holds—no danger to the city's unity need be apprehended from the others (465 B). With the sentiment generally cf. Ar. Eccl. men turn" on TO OVK e/i6v. There is nothing to prove that ml—ra^TO was read by Aristotle (Pol. B 3. i26i b 18), Plutarch (140 D, 484 B, 767 D), Iamblichus (de vita Pythag. 167) or Proclus (in remp. ed. Kroll II pp. 78. 28, 365. 11), though Iamblichus uses the word d\X6T/Moi> instead of Plato's oix i/j.bv. But as none of these authors pretends to be quoting Plato's ipsissima verba, the omission proves nothing. Although the words add nothing to the sense, they approach the matter from another point of view, and are in my judgment certainly genuine. 18 «v fjnvi KTX. 'Thus in whatever city the largest number of men agree in applying these expressions, " m i n e " and " not mine," to the same thing,' etc. TOOTO agrees with the nearest of the two objects, viz. rb £fi6v. For the use of tirl cf. Farm. 147 D. The reading eirl TO ai>Tb—see cr. n.—is as old as Iamblichus: see the passage referred to above, where Iamblichus has kirX TO aiiTo TO 594 and 674 (fuav otKi)6iyyea6ai. KOI TO AXkorpiov. irvpp^a tis a\\tf\ovs). App. I. fiaSlfciv See also on 463 E and 13 01 [ihr—Tijs iro\e«s. As when a national disaster is made the occasion of a party victory. Plato may be thinking of scenes which he had witnessed in his native city. Bosanquet cites an excellent illustration from Dem. de Cor. 462 c 17 Kol—Taiird: i.e. Srav /j.ri afm 04yywvTai—T6 re aW6rptof Kai rb oiin aWdrptov. H a r t m a n ejects Kai wepl TOV iXKorplov as a "futile A. P. interpreta- I t is retained by the majority of editors; but no other instance of \tya.v ewi TL has yet been adduced, and the expression is certainly very strange. 4p(tv ovo/ia iiri TI (Soph. 237 C, D: cf. also Tim. 37 E), of which Schneider reminds us, is a different thing from Xiyeiv b'vo/w. iiri TI. Various emendations have been proposed. The choice seems to me to lie between iirl T$ airy and inl TOV avTov. The latter emendation—which I once adopted—was (as I learn from Schneider) proposed by Kiister instead of ewl TO airo in Iamblichus: cf. wcr7rep ewl TOV [462 c TTAATQNOI TtS avTto Kara ravra TOVTO \eyovo~t, TO if/,6v Kal TO OVK e/iov, 20 avrt] dpia-ra SioiKehai; Uo\v ye. Kal r)Tl<; 8rj eyyinaia ei>6<; dvSpanrov e^et; olov orav irov r)fi.a>v SO,KTV\6<; TOV Tr\r)yy, irao-a r) Kowaavla 1) Kara TO aw/ia TT/SO? TTJV yfn>xvv, Terayfievrj TTJV ' TOU <'!pj(pvTOS ev avTrj, f/crdero avffpdnrov 19. eh /Miav teal iraaa o/j,a D fiepovs irovr} OTL O 25 av8pasiTo Kal irepl aXXov re OTOVOVV TWV TOV Xo'709, Trept, r e Xinrr) Kal Ty aircfi Wyttenbach: TO avrb A S : KO/uSfj—TavTh om. II q. 72. T£Tay/J.evTi S : Ttraixivi) All;/. partnership pervading the body with the soul, organized into a single composite organization, viz. that of the ruling power in the partnership' etc. Plato's language is precise, but difficult. I take r)—ipvxtiy as defining the KoivwvLa. KOTO T6 tru/ia is written rather than TOV o~/*aTOs dpunros rbv 5&KTV\OV d\ye1 is thus seen T6 GtiiKpoTaTov iravTa. ^xet> b'aairep Kal TO to be as exact as possible. The confusion pAyiffTov' TOVTO 5' oirocov av TIS Trddrj between Teraynhos and Teraptvos is easy: £irOLva 463 •••] nOAITEIAC E 307 •jrepi t]hovrj<; pat£ovTO$. ' O avrd*; yap, e(f>rj' Kal TOVTO O rov TOIOVTOV iyyvTdTa r) dpiara TroXcTevofievri TTOXI*; olicei. hrj, olfiai, iraayovTO'i TWV TTOXITWV OTIOVV rj dyaOov i) icaicov r) E TOiavrr) 7To\(5 p.aXir/, eiraviivai r)p,lv iirl Trjv rjp.eTe.pav •rroK.iv, Kal T « TOV \6yov 6fio\oyrjp,aTa cncoirelv ev avTj), el avTij fiaXicrT e%et, eiTe Kal aXXr] ri<; p.a,XXov. OVKOVV XPtf> ^V- 35 463 Tt ovv; eari p.ev \ TTOV Kal iv Tal? aXXaK iroXecriv ap-xpvTes re Kal Brjp,o<;, eaTi he Kal ev avrrj; "EffTt. IIoXtTa? p,ev hr) iravTes OVTOI aXXrjXovs Trpocrepovcn; Tla><; h'ov; 'AXXa Trpo<; TU> 7roXlTa<; ri 6 ev Tat? aXXai<; 8?}/io? TOV<; ap%ovTa<; Trpoaayopevet; ' 'Ei> p.ev Tals voXXaK Seo"7roTa?, iv he Tat? hf]p,OKpaTOV/uevai<; avTO Tovvofxa 5 TOVTO, ap^ovTas. Tt h' 6 ev TJ) tjfieTepa hrjp.o<;; Trpbs Tip TroXiTaf B Tt rovs a'pyovT(i OBTT; q : airij AIIS. 28 Ivos 8ij KTX. We may compare the Stoic doctrine " incommoda autem et commoda (ita enim ciixpi/irT^/iaTa et dvuxPWrV/J-aTa appello) communia (sc. inter sapientes) esse voluerunt" (see Cicero de Fin. Ill 69, and Madvig's note). Not a few of Plato's regulations in Book v foreshadow the communistic theories of Stoicism: see Dyroff Ethik d. alien Stoa pp. 211 f., 226—231. Plato however contrives to make his communism live; whereas the Stoics seldom did. the Athenian Archons. The object of this chapter, which seems at first sight somewhat loosely constructed, is to prove that 308 TTAATQNOS [4^3 B Ti 8' oi/Toi rov 8fjfiov; Mto-0o86ra<s re Kal rpofyeas. Ol S" ev rah dXXais dpj(pvreV- Tt 8' ol fjfierepot,; 3vfiv~kaica<;. "E^et? ovv elirelv rmv dpyovrav r&v ev Tat? dXXaov •jroKea-iv el Tt? riva e%ei irpoaeiirelv rwv ^vvapyovratv rov fiev a>? oUeiov, rov 8' a>? dXXorpiov; Kal TTOXXOIH; ye. OVKOVP rov nev oliceiov w? eavTov vofjuii^et, re Kal Xejei, ' rov 8' aXXorpiov (£>? oi>x C 15 eavrov; Ovras. Tt Se ot irapd crol vXaiceuXd/c(i)V vofiio~ai nvd rj trpoaevKeiv o>? aXXorpiov; Ov8afiw'i> ecprj- iravrl yap, m av ivrvyxdvr) Tt?, fjft)?dSeXipm rj w? d8eXtyr) 7j a>? irarpl r) w? fityrpl rj vet rj dvyarpl r) rovrcov iicyovoK fj irpoyovois vo/juei kvrvyydve.LV. KaXXiara, r)v 8' eya>, Xeyeif 20 dX)C ITI «at r68e elire' irorepov avrol's rd ovofiara fiovov oi/ceia voixoderrjoeis, r) Kal rdf -jrpdljeis irdaa<; ' Kara r a ovofiara irpdrreiv, D irepi re TOI)? irarepas, o dfieivov ecreo-dai, a$? oiire oaia 25 ovre 8bKaia Trpdrrovro<> av, el dXXa irpdrroi fj ravra; avral o-ot, fj aXXai <j}rjp,ai 0; dirdvrcov rwv TTOXIT&V v^vrjo-ovatv evffvf irepl rd r&v nral8wv wra Kal rrepl -narepcov, ou? av avroK Tt? diro^irjvrj, Kal irepl raiv d\Xcov %vyyevdov; I AvTat, e<j}rj- yeXoiov ydp av elrj, E el dvev epyeov olKela ovofiara Bid rwv crTOfidrav fiovov tpdeyyoivro. 30 Uaawv dpa iroXewv [idXio~ra ev avrfj ^vp^xovrjaovaiv evos rivos fj ev fj KaKwt; irpdrrovros o vvv 8rj eXeyofiev ro pfjp.a, TO OTI rb ifiov 11. TWV £v q : ev •463 c 17 TTOVTI ^dp—IvTu-yxaveiv. have a change of construction, and rat A slight exaggeration: see 461 D, E nn. irepl wardptov—Kal irepl TUV dWwy f vyCf. Hdt. IV 104 iirlKoivov dt TWV yvvainwv yevdv (line 27). Cf. II 373 B n. tf= 'alioTT)V iu£,w iroieQirrai (oi 'Ayd8vpr)|i.aL. See on HI 415 D. (frf/ir) also, for other traces, whether real or is the half- personified voxpopidi, vox Dei: legendary, of community of wives and cf. INIagelsbach Nachhom. Theol. p. 165. children in antiquity Xanthus Fr. 28, It is the quasi-personification of -a4 6 3 E 31 6—pij(i.a is the object of KUKOVBOV : we should expect Kal wepl Toils typipiaviiaovaiv (Schneider), just as in IV dXXoi/s ivyyevets to follow. Instead, we 432 A TU6T6V depends upon fwpSoPTas. nOAITEIAC E 464 B] ev irpdrrei, rj o n TO e/iw «a«w?. 464 /iera I TOVTOV TOV SoyfiaTos r)Bovati Kal Ta? re 309 'A\r)6eo~rara, r) B' 09. OVKOVV re Kal p'r}/j.aTo<; ecf>afj,ev %vvaic6\ov6eiv T « ? Xi^Tra? Koivrj; OiiKovv fi,dXi(TTa TOV avrov Kal Koivcovijaovaiv 6p6&<; ye e<pafj,ev. rjfilv ol iroXirai, b Br) e/ibv 6vofiacrovo~bv, TOVTOV Be Koivcovovvre<; OVTCO Br) \u7rj;? re Kal rjBovfjs fiaXuTTa atria Koivcoviav e^ovaiv; 7T/3O? rjj aXXrj Karaardaei icoivwvia Tot? vXafjiv; B XII. ayadov, avrov AX\a fiijv aireiKa^ovre'i \v7rr)<; re irepi wfioXoyrjaafiev. Tov Tre *Ap' ovv TOVTOJV 5 ye. r) r&v yvvaitcwv re Kal TraiBcov TLoXv fikv ovv fudXiara, er). fieyicrrov ev Ylokii ye ' iroXet, avro d>fioXoyrj(ra/u,€V OIKOV/J,£VT]V VO\IV Kal rjBovrjs a5? ^Xelm fieyiarov a pa ayadov T0Z9 eiriKovpois awfian ^ a -rrp6<; f/,epo<; * opdSyi y , er), 10 rfj TroXei atria r)p,2v TWV re iraihwv Kal rwv Auxiliaries, and not also to the Guardians. This view is taken by Blaschke (Familienu. Gutergem. d. PI. St. p. 10), who asserts \iyu TOV e8 irpdrroi'Ta TCIV TTOXITUV T) KaKuJs, OT6a|i€V KTX. 462 E, c. III 392 c nn. OVKOVV—i^ovaai sums u p . 8 S55—6vo/idffovtriv is parenthetical, ' to which, as we 4 6 4 B—465 D Domestic communism is also in harmony with the general comhave seen, they will apply the name " mine." ' munistic character of the city. It will cement the union of the guardians and so 4 6 4 B 9 airciKa^ovTes KTX. See on consolidate the State. It will also deliver 462 c and App. V. us from lawsuits arising out of disputes 12 eiriKovpois- Why not 0i5Xa£i? The word TTAATQNOI 310 yvvaiKwv. w/j.oXoyovfiev Kal (j.dX\ efyrj. Kal fiev eafiev yap irov ovre [464 B Brj ical rot? irpocrdev ye olKias TOVTOIS IB las Beiv 15 elvai ovre yrjv ovre ri KTrjfia, dXXa trapd TCOV ' aXXcov rpof]V C Xan.fidvovTa<s /JLICTOOV T?)? cfivXaKfjs Koivy vdvTas dvaXlaKeiv, el fieXXoiev ovrcov vXaKe<; elvai. 'Opdw, ecpr). *Ap' ohv 01/%, oirep Xeyw, rd re irpoaOev elpt\(ikva Kal rd vvv Xeyofieva en (i&XXov direpyd^erai avToii<; d\r)8ivoiiV aXXtov KTijo-acrOai, TOV Be ek TTJV iavTov eTepav ' ovaav, Kal D yvvatKa re Kal TraiSa? eTepovf, fjBovds Te Kal dXyrjB6va<; efvn-oiovvr a ? IBioav OVTWV IBlas, aXX' evl BoyfiaTi TOV oiKeiov irepi eiri, TO 25 avTo TelvovTas TrdvTas et? TO BvvaTov ofioiradeK Xwr/s Te Kat r/Sovrji; elvai; Ko/x,iBt} fiev ovv, e(j>tj. T t Be; BUai Te Kal iyKXr)fiara 7T/0O? dXXijXovi OVK ol^rjaeTai e£ avTwi', (is eVo? elirelv, Bia TO firjBev cBiov eKTrjo-6at TTXT/V TO crcofia, TO, S' aXXa Kowd; b'Qev BT) virdp^ei TouTot? daTaaido-TOK elvai b'cra '• ye Bid yprjfiaTcov E 30 J7 iraiBcov Kal fjvyyevwv KTrjcriv avOpwiroi aTaaid^ovaiv; IloXXr; dvdyKf], e<j>T], dirr)XXd-)(dai. Kal firjv ovBe ftialwv ye ovB' alKeuas BiKai BiKaiay; av elev iv avTols. VjXi^i (lev yap IJXIKW; dfxvveo~0ai schwunden sein " (Schneider): see on I 341 B. The English translators either omit or misinterpret the phrase. Aristophanes furnishes several pretty close 4 6 4 B 14 U|IOXOYOU)UV. I formerly parallels to Plato's reasoning here: cf. 2 read by.o\oyoufiev with S ^ . Stallbaum, Keel. 560—610 and especially 657 (dW and others; but Schneider, as I now o6Si dkai irpdrov iaovrai)—672. See think, is right in retaining the imperfect Chiappelli Riv. di Filol. xi pp. 212 ff. and referring it to the original mention of and on the whole subject App. I. domestic communism in Book IV. The 4 6 4 E 31 o«8fc—avTOis. The first oi>5f whole of this discussion may in fact be is of course ne—quidem. Hoefer should regarded as a defence in the form of an not have conjectured oiire—otire (depart. explanation of the sentence iv 423 E— PI. p. 41). 424 A. See also App. I; 32 SiKaCws is ejected by Cobet and 4 6 4 c 15 rpo<^T|V XafipdvovTas KTV Herwerden, but SUatov just below supsummarises III 416 D, E. ports it. There cannot justly be any law4 6 4 D 23 !T€povs = /«! TOI)S airois suits for outrages on the person, if we depends on dvo/xd^ovrai understood. D. declare it just and honourable for a man and V. make HXKOVTO. govern yvvaiKa— to take the law into his own hands. This iripovs, as Stallbaum formerly did, but explanation is perhaps better than to Plato could not have said anything so translate 'we may fairly suppose that ludicrous. there will not be ' etc. •25 6(ioira0€ts: ' simultaneously affected rjX.igi KT\. Cf. (with J. and C.) by' D. and V. o/toioiraS^t (Ast) would Laws 879 E ^Xi£ di ijXiKa—a/ivvfoBu Kara mean 'of like passions with.' nOAITEIAC E 465 B] Kokbv Kal 465 TiOevres. Blicaiop TTOV ^>r\<jo^iev, dvdyKrjv 'OpOav;, e robe crw/judrav e opdov j e%et, rjv 8' eya>, OVTO<> 0 VOflOS' €1 TTOV Tt? Tft) dvflOLTO, €V Tft> T010VJW TrXrjpWV TOP Ovfibv rjrrov iirl fiei^ovs av ioi crrucrei*,. Tidvv fiev ovv. repq> firjv vecorepwv wdvrcov ap-^eiv re Kal KoXd^eiv ArjXov. Kal Trpoardrrwatv, firjv on irpeo-fivrepov, ovre aXXo f3i(i%eo~6ai iiri^eipijaet, Tlpeaftv- irpoarerd^irai,. av fit) ap^ovre<; 5 irore ovre ivirreiv, to? TO elicos • 01/j.ai 6° ovbe aWa><s an/Mfiaei • iKavw yap rw cj>v\a/ce B ' K>;, at'Seb? fiev to? yovecov fxrj e'lpyovaa, 8eo<; Be TO rat 7rdcr\^ovri roil'; aWovs 2 33. eiri/ieXeigi A II: imfie\eiai> A ' S : eiri/ieXeias q. TdwTr) corr. A2. 7. cLWus Zq: fiXXos All. 'dirrecr6ai /3or)9elv, rovs \. fiev TT&VTWV A T I : ip^rj %eif>wv &$LKUV irpdrepos (Meier u.bably Spartan: cf. Xen. Rep. Lac. 2. 10. Schbmann Att. Process p. 648). Patriarchal discipline is in perfect harmony with Plato's conception of the State as a 33 dvdyKi]v—TI8€VT€S = ' curae corsingle family. porum necessitatem imponentes,' 'compelling them to keep themselves in con5 Kal p.r\v o n ye KT\. An anacodition.' Cf. Xen. Rep. Lac. 4. 6 di/dyKi) luthon, the construction being broken by 5' at/rots eue£tas ^7ri,iteXe?(70ar KO! yap olfxai. 8' o6Bi KTX. : see I 352 B n. and TvKTeiovffi dia TJJK Ipw, oirouac S-viifi&Xwm. infra 471 c. Here the apodosis would It is probably of Sparta that Plato is have been drjXov av e'iyj or the like: cf. thinking. I have now reverted to the best Stallbaum on Laws 677 B. Schneider supported reading, although the use of and others suppose that ws TO eiV6s is TiSevres as virtually equivalent to eVtri- substituted dra.Ko\oii8 avayicri irw/id- Glauco's answer, though the presence of TOW eirt^Xeiap TidtvTts, taking ev avdyKrj Srj\ov may render the anacoluthon a trifle as meaning avayKalav ; but this idiom is easier; nor can a governing verb be elicited very rare except with iarl, rjv and the from 7rpo. Ai}\ov. Kal dvdyKjj (or dvdyiai) Gwiidrw ^7Ti/AeXetas jiiTji' KTX. Neither alternative is satisriOivTes. Does this mean ' requiring them factory : and Hartman's is not even to guard against violence to the person' Greek. It should be noted that Aristo(dvdyK-g aufidTwv) ? If Plato meant to phanes deals with the same subject in convey this meaning, it would be preferEccl. 638 ff. See App. I. able to read dvdyKr} cwfidnav ^riyU^Xeta*' apx.ovTes. Stallbaum reads oi apTidhres (for which there is also better MS authority), or possibly avdyxy VT€S with q. " At varii sunt in civiimiUXaiw < dvn > Tidevres, but dvdyK-g tate magistratus, neque semper eorundem <TII>H6.TUV would be a fantastic expression, nedum omnium est, tale quid mandare though perhaps intelligible after f}<.a.luv iunioribus " (Schneider). 4 6 5 B 9 TA—POT|8CLV. T6 belongs and cuV-eias. On the whole, I think the to S4os, " u t sensus idem sit, ac si dictum reading printed above has most in its esset Stos de TO TTJS TUJV aXXwyfiovjdeiasrip favour. wd^xovTL. 5to$ iarl roisfiXXous^OTj0e7p quin recte dicatur, nemo ambigit: quidni 4 6 5 A 2 iv rep Toiovrrio: i.e. by a etiam rb rous aXXous jioT)$eli> Seos dicere personal encounter. 3 irpeo-puT<-'pu> KT\. This too is pro- liceat " (Schneider)? Cf. 01) irapa (piam [465 B TTAATQNOI 312 10 ft)? tiet?, roil? Be to? «SeXc/>ot}?, rovs Be a>? Trarepas. OVTG)?, etyr). Havra-^jj oi avopes a%ovai; tpvrusv Brj iic rwv lioXKrjv ye. vofitov HvfifiaLvei elptjvqv 717)0? TOVTCOV firjv ev eavrofc fir] ovBev Beivov fiij irore r\ dXKr) 7roXt? 77730? rovrovs aWtfXovs BiX0 15 TCOV ica/cwv Bi dirpeireiav ^ V^P °v"- jap ak\i)\ov$ aratriar\ 777)0? T a ye y^rjv ' afii/cporara oicvSi ical \eyeiv, C (Sv tnrrjXX.a'yfievot, av elev, /coXaKeias re -rrXovalcav irevt]re TraiBorpo Be Trdvrotx; iropia-afievoi, 20 rafueveiv ^pr/fiaTicr/AOLS Bia TO, fiev 8avet£6fievoi, defievoi nrapd rpo(j>rjv ot/cercov TO 8' e^apvov/j,evoi, yvvai/ed<; re irapaB6vre<s, ova re, w i\e, irepl avrd 14. ra oi/ceras, /cal oia Trda-)(pvo-i, BfjXd re Br) tcai dyevvr) ical OVK ci^ia ' Xeyeiv. 2 ical D 1 $iXO io~xov , and finally wished to excise the word altogether. (2) is, I think, defensible, if we remember the Greek partiality for this kind of construction (iv 431 A «.), and the occasional irregularities of Platonic style. See also OVK €TTlTpe^/eL' T6T£ 5' aVTOlS OVK ^/ie\' on VIII 556 c, D. Jackson conjectures oiSkv | T&V dWoTpitiiv (sc. iraripiav) bans trkvTyTos (' the poor man's flatteries of the TVTTTOL' VVV 5' T)V Tr\7jy^VTOS atiOVO"Q, I flTJrich'), Stallbaum irevlas in the sense of avrbv eKelvov (ilium ipsum sc. suum ipsius irevi)Twv. I think irtviyres is probably parentem, as Blaydes explains) TVTTTTI due to Plato: but if not, the word may dediws TOXS dpwffiv TOVTO fiaxe^TaLt Aristo- be a gloss on /coXcucclas re irXovo-lwv or on phanes' verses illustrate roiis niv uis veU 'iffxovffi. exactly; the parallel could scarcely be 17 OIKETUV : not = oiKeiuv as the Schocloser. Cf. App. I. liast says, but domestici, 'those of the 13 ovSiv Seiviv (iij. This construction household' (oi Kara TOV OIKOV irivres occurs only four times in the Platonic Hesychius), including, of course, slaves. corpus: viz. in Ap. 78 A, Phaed. 84 is, Where there is no oinfa, as in Plato's Gorg. 520 D, and Jipp. 7. 344 E (Weber city, there can be no OIK{TO.I. Plato's in Schanz's Beitrage 11 2, p. 50). communism involves the abolition of 4 6 5 C 16 KoAaicctas KTX. Trevr/Tts domestic slavery as well as of family has been variously explained as (1) for ties. See also on 469 B, c. < Trc'vrjTes or the like 18 Tel |«v—irapaSdvTes: an interest(Schneider), (2) in partitive apposition ing glimpse of the economic condition writh the subject ot aTnjWayjj.e'i'Oi &v of the Athenian poor. Cf. Ar. Clouc/s etev (one of J. and C.'s alternatives), 1172 fif. The agreement in tense makes (3) nominative to foxovai (Shorey in it probable that iropio-aftevoi, de'/jievoi, and A. J. Ph. XVI p. 237). J. and C. also irapabbvTes are grammatically coordinate; suggest that KoXoxeias is "genitive singualthough the money must of course be lar in the same case as c5v." If so, we procured before it is deposited. The should read aKyrfibvos with q: but there asyndeton has a rhetorical effect: cf. is no room for doubt that KoXaxcias is the II 362 B n. Hartman would omit irapaaccusative plural. Of these interpretaSbvTes; but irapadiSovai takes an infinitive tions (1) is too difficult, while (3) is hardly more easily than rideo-dai. possible, unless itivt{res is placed after 20 ocra T« KTX. : ' and the various and TJJI/ TOV 0Ji\eos Trpbs ri apptv (466 D ) . Madvig's change of T6 to TOO has met with much favour, and is accepted even by J. and C. To my mind it destroys the balance of the two clauses, by dropping the personification of dios, while retaining that of aiSws. For the sense cf. Ar. Eccl. 641—643 d \ \ ' 6 Trapearws nOAITEIAC E 466 A] XIII. AijXa cnraXXa^ovrai, yap, er), Kal TvepXd). tyooval tfixTL, /iiaicapuoTepov. 313 re rov fiaKapiarov II7} ; iicelvoi a>v TOVTOIS virapxei. Tlavrmv Aid (TfiiKpov irov /iiepos i) re yap etc TOV hrffioalov Tpoe^ij reXewTepa. TwvBe vUrj tcaWicov, r/ T ' 25 TT)<> 7T0\e(U? (TlOTTJptaV, TpOlfij/ T€ Kal TOt? dXXod 7roXeft)? fieTe-)(ov £a3i>Te? re fidXa, oXvfnrtovlicat evhaijxovi^ovTai VIKTJV re yap VIKWCTI E Beirai, avrot, re Kal TraiSe? dvaSovprai, T7j9 aliTwv re hrj TOVTCCV /3i'ou, ov 0! Kal TrddlV, 6(T(0V / Kal yipa Se^ovrai TeXevTtjaavre'i ecf>r), KaXd. ' trapa, Ta(^?j9 OTi iv TOIS Trpoadev OVK ol&a OTOV Xoyos rjfuv eire-rrXri^ev, on 466 vXaKa<; OVK evBalfj,o\va<; •noiol^ev, 1. d^iav M.ifJ-vi] e^eiv Toi/s rd TS)V iroiol^v I I : Toiovfiev A. manifold troubles which men suffer in connexion with such matters, all of them obvious enough and ignoble, and not worth spending words upon.' dei\a re for Si;\d re BTJ has slight MS authority, but is only an absurd attempt to represent Si' aTrpiiruav in C above. Still worse is the conjecture SoSXd, which Herwerden approves. 4 6 5 D—466 D The life of our guardians will be more glorious than that of victors in the games. So far from being unhappy, they arc the happiest of the citizens, and any attempt to aggrandise themselves at the expense of their country will only make them miserable. We conclude that the best policy for a city is to make women share with men in everything, and such community is in harmony with the natural relations between the sexes. 4 6 5 D 23 diraWa£ovTai. I formerly adopted Cobet's conjecture &Tn)\\d£ot>Tcu (N. L. p. 243), which is attractive in itself, and also because of its correspondence with dirTiWayfiifoi B.v etev in c. But even on the score of meaning the change can hardly be called a necessary one, and there is no MS authority for the form oin)\Xd£oj'Teu either here or (so far as I can discover) elsewhere. o\v|iiri,ovtKai KTX. ' T O him that overcometh' etc. Plato frequently borrows similitudes and phrases from the national games. Cf. VI 503 A, 504 A, IX 583 B «., x 613 u, C, 621 D, and Phaedr. 256 B. Here he sings a sort of paean in honour of his more than Olympic conquerors, VIKTJ, y\ eK TOU 8r][io(rlov ri (cf. Ap. 36 D), dvaSovvrai, yipa (such as Trpoe5pla Xenophanes Fr. 2. 7) and raipfji &$;ias fierixov(TLv are each of them significant points in the comparison. 25 iSv—iirdp^ei. The nominative of a relative pronoun is very rarely attracted into the genitive. Van Cleef (de attract, in enunt. rel. usu Plat. p. 42) cites only two other certain instances in Plato, viz. Theaet. 158 A and Ale. II 148 A. 7rep! 7rd>'Twi' 29 £ We should expect re to follow yipa, but cf. 452 A. Here, as there, one or two MSS (with Stobaeus Flor. 43. 102 ad fin.) omit re. Hartman is suspicious of TtMpijs al-ius lieTtxomtv> especially as xai p.6SKa—KOKU refers to yipa. nakd might conceivably be the marginal comment of an approving reader; but this kind of looseness is not uncommon in replies (cf. n 372 A, III 405 D, iv 436 E, 468 A, vi ,500 B, v n 535 c, v m 558 A, B, Gorg. 467 E and elsewhere, with Riddell Digest of Platonic Idioms % 306), and the expression Ta 3*4 [466 A TTAATQNOI iroXirStv ovBev k'xoiev; ijyttet? Be irov elirofiev, OTI TOVTO fiev, el irov irapairlirToi, eUr.avdt<s CKe-^olfieda, vvv Be TOV<; fiev (pvXaicas (pvXaicas itoiolfiev, Tr/v Be iroXiv &>? oloi, T el/iev evBaifiovecrTaTrjv, 5 dXX' OVK efc ev edvos dirofiXeirovTes ev ai/Trj TOVTO evBcufiov irXaTToi/iev; Mefivrjfiai,, e<j>t). T t ovv; vvv rj^lv 6 Ttui' eirucovpwv fti,o<;, elirep TOV ye ra>v oXvfnriovi/caiv TTOXV TC icaXXLcov ical dfieivatv <j>ai,veTai, fi-q irrj ' KaTa TOV TCOV cncvTOTOficov (^aiverat fjiov rj Tivasv B dXXtov 8r)/uovpya>v rj TOV TWV yeapywv; Ov fiot, Boicel, e<j>rj. • io'AXXa fievroi, o ye Kal eicel eXeyov, Biicaiov ical evTavoa elirelv, on el ovrax; 6 (f>vXat; iirt^etpijcrei evBaificov yiyveo-dai, mcrre firjBe vXaf; elvat, /MT)B' dpiceo-ei avreo ySto? OVTOJ fierpio? Kal /3e/3atO9 ical to? r]fielafiev apiaro*;, aXX' dvorjTOS TC Kal /j.eipaKifoBrj'; Bo^a ifiireaovaa evBaifiovias rrepi opfirjcrei avrov Bid BvvafMv iirl TO 15 uiravra ' TO ev ry iroXei oiKeiovcrOai,, yvcoaerai TOV 'HcrloBov on C TOO OVTI r\v o~o6TOf3i(p. Swy^wpet? dpa, rjv 6" ey(a, TTJV TWV yvvaiKwv Kowoaviav TOI<; avSpdati', fjv AIlS i/- 4- TroLoifj.ev ] I : irot.oOfj.Gv A . fj^yLffTa /cat dcofftajs followed first by the alted sense than formerly (see 463 B, accusative KOivaviav and afterwards by 464 B ««.), and includes the Rulers. the accusative with infinitive Kara re Aristotle perversely misrepresents Plato's TOXIV—&/>j>ev (J. and C ) . Ast desired position in regard to the happiness of the to cancel Kal before waiSwv, and is comguardians when he remarks 'in Se Kal TT)V mended for this by Hartman, who remarks eidcu/ioviav dtpaipovfiffos T&V <j>v\dnui>, "quasi unquam xaiSes gigni possint sine q q g p b'\7]v 467B] TTOAITEIAC E 315 BieXrjXvdafiev, 7raiSeia<: re irepi Kal iralhwv teal v\aicr}t; TU>V aXXwv TTOXITWV, /card re iroXiv fievoiHras et? iroXefiov re lovcras 20 D Kal ijv/J,v\dTTeiv Selv teal jjvvdrjpeveiv &airep Kvva<; Kal ' irdvra KaTa TO Svvarov KOivcoveiv, Kal ravra TrpaTTOvaas ra re irpd^eiv xal ov irapd v, e<pr). X I V . OVKOVV, r)v 8" eyai, iiceivo XOCTTOV BieXetr&at, el dpa Kal 25 ev dvOpanroii; SvvaTOp, wa-rrep ev aWoi<; ^&5ot9, TavTrjv rr)v KOLva>viav iyyeveadai, Kal oirrj BvvaTov; "l£i<j)dr)<;, e(f>r], elircov § efieWov E vnroXrjtyeaBai. TLepl fiev yap TWV ev ra TroXe/MO) oifiai, ' erjv, SijXov bv Tpoirov TToXefjurjaovcriv. IIaJ9 ,• r) S' 09. "OTI KOLVJI CTTpaTevaovTaL, Kal irpos ye d^oven r&v iralhwv 619 TO iroXefiov 30 oo~oi dSpoi, 'iv tixTirep oi TWV aXXcov Brjfiiovpywv 6eS>vraL rauia, a TeXewdemas Setjcei Brjfiioupyelv 7rpo<; Se Trj Oka, htaicoveiv Kal 467 I vTrrjpeTelv irdvTa rd irepl TOV iroXe/uov Kal depatreveiv iraTepas Te xal firjTepas. fj OVK riV Kepa^ieoov -jraiSa1;, &J9 TTOXVV ^povov Bta/covovi>Te<; Oeapovai •wpiv dineo'dai TOV Kepa/j,eveiv; K a t fidXa. ' H ovv i/cewoK eTrifieXecTTepuv 7rai8evTeov rj TOK vXa^i TOU9 aiiT(Sv ifiiretpia 5 Te Kal 0ea TWV TrpocrrfKOVTCov; KaTayeXacrTov /levr' dv, er}, B eit). AXXa firjv Kal fia-^eiTai ye irdv £q>ov Bt,a(j>ep6vTa)<; I irapovTcov 4 6 6 D 23 01! irapd <(>voriv. Before taking leave of the subject, Plato reiterates the principle on which his communism rests. " Equal companionship in the work and interests of life is the natural relation of the sexes, whereas it is. the existing relation which is unnatural" (Bosanquet). Cf. 456 c n. 4 6 6 D—467 E We have still to determine whether such a state of society is possible among men, as it is among the Idwer animals. But first let us provide for the management of war. Our men and our women will take the fi-eld in common, accompanied by such of their offspring as are not too young. The children will attend to their parents* wants and encourage them by their presence on the ground. They will thus have the advantage of witnessing the acttial exercise of the profession which awaits them in later life. The risk is considerable, but the issues at stake require it to be run: and we shall take every precaution to ensure the children's safety. 4 6 6 D 26 o> T^iv ^e trapKa—taevdai KT\. Herwerden inserts Set, and Richards diSd(TKUVTCU, after 9ia, but the text is probably sound. 4 6 7 A 7 (la^elTai.—T«KT|. Cf. Xen. Cyr. IV 3. 2 and Tac. Germ. 7 quodque praecipuum fortitudinis incitamentum est —in proximo pignora, unde feminarum ululatus audiri, unde vagitus infantium. 316 TTAATQNOI ;. "EO-TII> OWT&). KIVSWOS W>7 Be, eo Stu/e/aaTe?, oi3 cr/utcpos o~$aXel(Tiv, ola Br) iv TroXifico cfriXei, irp6 iralBas airo- 10 Xecrai'Ta? iroifjo-ai Kal TT)V CIWTJV iroXiv dSvvarov dvaXaftelv. ) , T)V B' iyco, Xeyet?. dXXd av irpcoTov /lev r/yei irapaTO fir] iroTe KivBvvevo~at; OvBa/j.wTe<;; brfkov Brj. I 'A\\a o-fiiKpov oiet b~ia$epeiv Kal OVK d'fyov KivBvvov Sewpeiv C 15 rj fj,rj TO, Trepl TOP iroXefiov Tral8a<; TOV9 avBpa<; TroXefUKOvt; e'crofievovs; Ovic, dXXd Biaepei irpbs o Xeyeis. TOVTO fiev apa inrapKriov, 6eiopov<; iroXefiov TOUS 7ratSa? -iroLeiv, irpoo-fj,7j^ai/aa0ai B' avTols do-^)dXet,av, Kal KaXrj. Et? fiev apa Ta? d^ovaiv, ei? Se r a ? evXaftrjo-ovTau. 'Op^co?. K a t ap^ovrd^ ye TTOV, TJV 8 iyco, ov Toil? (j>avXoTaTOv; avTols eiriaTrjo-ovo'iv, dXXd rovf ifj.7rei.pia T€ Kai ijXiKia iKavov^ riyepovas Te Kal iraiBaycoyovf elvai. Tlpe25 7rei yap. 'AXXa yap, ^}ijcro/j,ev, Kal irapa B6£av TroXXd 7roXXot? Bi) iyevero. K a t fidXa. IIpo? roivvv rd roiaiira, a> r]. 'ETTI TOV? iinrovs, fjv 8' iyco, dvafti/3ao~Teov E 4 6 7 B 10 dvaXapeiv = ' to recover.' ing of S and a few other MSS, wrongly This intransitive use of dpa\a//.^dvetv is preferred by Hartman). especially common in medical writers: see TOVTO | U V KTX. virapKriov = Set iiirStephanus-Hase Lex. s.v. It arises from apxeiv (intransitive), not 'we must the omission of the reflexive pronoun, begin with,' as J. and C. suppose. Cf. which is a common way of making iicTiov 468 A. TOVTO (accusative: see on transitive verbs into intransitive : see on m 400 D) is explained by ffeoipois— I 336 B. Troielii. W i t h Trpoo-fj.rixavdo-8ai, Sei or the 4 6 7 C 15 iratSos TO«S avSpas. S with like is understood out of vwapKTiov: cf. several other MSS reads TOV% iraiSas instead Gorg. 492 D T&S fi&v ewi.6vfi.las voXe/unous. 24 ircuScfYwyovs- The tutorial office 16 8ia<()€pei. We should at first sight in Athens was assigned to slaves. In expect < iroXi) > Siaifre'pei, and so Richards Plato it is exercised by the very best of suggests. But (as Hartman points out) the citizens. Bosanquet justly emphasizes the introduction of 01k ctfioc KIVSVVOV the revolution which Plato's arrangement breaks the continuity between the original would involve in the education of the question and the reply. Hence, too, the young, reply has Suupipei, not 8ia (the read25 dXXa vap 11 365 c n. 468 B] TTOAITEIAC E 317 a>9 ve, Kal BiBajjjafievov; tTnreveiv i<j> LTTTTCOV UKTCOV iirt TT)V deav fjit) dvfwetSwv firjBe fiaj(r)Tucwv, aXX' o TI Tro&wicecrTdTav 30 ical evrjvianarray, OVTCO yap KaXXio-Ta Te QedaovTat TO avT&v k'pyov, Kat aaa\ea-TaTa, av TI Bey, arwQtfcrovTai jieTa irpeafivTepaiv 468 fjyefiovwv eiro^evoi. Opffayf, erj, fiot, So«ei? | Xeyetv. T i Be Brj, elirov, TO, irepl TOV iroXefiov; TTW? kicTeov aot TOVS GTpaTLWTas TTJOO? avTovs Te Kat Toi>9 TroXe/itovs; dp' opdcbi ftot KctTcupaiveTat rj ov; Aey, ecj>T), iroia. AVTWV fiev, elirov, TOV XtirovTa Ta^iv fj oTrXa airofSdXovTa r\ TI TWV TOIOVTUJV voirjaavTa 5 Bta KtzKrjv a pa ov Brjfitovpyov Ttva Bet Kadio~T<xvai fj yecopyov ; Haw fiev odv. Tbv Be £(iovTa et? TOW 7roXe/jttov<; aXovTa dp' ov B Bwpeav BiBovai rot? eXovai ^pfjcrdai Trj dypa 6 Tt av I /3ovX(ovTat; 29. SiSa^a/ihovs q2: SiSafo^cous All t/1: SiSaxSivras S. 4. voia S : rot av A : Troiav I I : iroiov q. 8. e\oO 4 6 7 E 29 SiSa$a|uvovs. Schneider reads diSaxOtvras, while preferring his own conjecture dediSa£ofj.{vovs. The future 5i$a£ofievovs cannot be right: for the children would certainly be taught to ride, before going on such expeditions (J. and C ) . It would be too hazardous in such a case ev irWif Kepajxeveiv. Against Schneider's conjecture it may be urged that the future perfect participle should not be used where the aorist participle is enough. 8i8ax&cvTas is an obvious ' correction.' With ScSa^afifrovs the meaning is simply ' when they have taught them to ride.' The middle expresses personal interest; and does not imply that the firteoupoi get them taught by others. See on this point iv 421 E «. It may be noted that in Sparta great importance was attached to learning the accomplishment of riding (Muller Dorians 11 p. 316). 4 iroia. See cr. n. iroV av, which is generally read, surely cannot be right. Schneider remarks " iroV av breviter dictum accipio pro iroia av oVra ra irepi TOP Tr6\e/xov 6p6S>s t%eiv \4yets." J . and C. are content with supplying etyj ra trol Karatpaivdpeva. But ellipses of this kind are too severe a strain upon the imagination. -Kola drj is suggested by Richards, iri} 5ij by Hartman: but is 8ri in place here ? I think not. I take -rroia sc. ea-n. to refer to ra irepl TOV TTOXC/XOV. Glauco addresses himself to the first of Socrates' questions: cf. 465 E n. and Soph. Trach. 421—423. The corruption is common enough : see Introd. § 5. auTuv = ' ipsorum ' contrasts Plato's soldiers with their enemies (cf. irpbs avToiis re Kai rods iroXtfiiovs just before), itiv prepares us for the second part of this topic, beginning at 469 B. We certainly should not read ^HJK (with Hartman). Plato's treatment of cowardice in battle may be compared with the punishment of Tpto-avTes in Sparta: see Gilbert Gk. Constit. Ant. E.T. p. 77. Cf. also Laws 4 6 8 A—469 B Touching the citizens' duty to one another in the field, Socrates enumerates various means by "which cowardice will be discouraged and bravery re-warded. 943 D ff4 6 8 A 2 rC S* 8r) KTX. This 8 iXovo-i. Van Leeuwen's emendapunctuation is better than to place the tion—see cr. n.—seems to me admirable. mark of interrogation after 8r/, and take The contrast between aXbvTa and eXou [468 It fTAATQNOI ye. 10 irpwrov Tov Kal traihmv ri ov; Be apia-revaavrn re Kal evBoKi/nrio-avra fiev iirl crTjOareta? vrrb TWV crvarparevofievayv ev pepei inrb e/cdarov So/cel croi xprjvat, "Ep,oiye. Tt Be; Begiwdijvai; Kal To irolov; (f>i\r)dfjvac virb eicdarov. e4>rj, pdXio-ra- Udvrcov, o-recpavcodrjvai; TOVTO. olfj-ai, rfv 8' iya>, ov/ceri aoi Soicel. 'AXX« Kal 7rpocrTi6rjfj,i ov av ySouX^Tat L\eiv, "va Kal, idv ipcov rj appevos rj 0rf\,ela<{, Trpo6vp,OTtpo <j>epeiv. KaAcu?, r/v 8' eyoo. on p-ev yap /u.r]S€vl egeivai C T I ? TOV TVXJ) 7rpb<; TO rapco-reia dyaOcp OVTI yd/x,oi eroip,oi TrXeiou? rj Tot? aWoi<> Kal alpeaei<; TU>V TOIOVTWV 20 irapa TOII? aKKovs yiyvwvTaL, XV. eaovrai, e'ipT]Tat, rjhrj. "v o TI TrXelaroi re 7ro\Xa«t? eK TOV TOIOVTOV Eiiirofiev yap, erj. 'AXXa fx,r)v Kal Ka9' "Op.r\pov Tot? roioiaBe Tttiv vecdv oaoi dyaOoi. T6B\ To 15 7« TO> vofim, e W av eirl rai)Tr} ov p.eipaKi(ov re BiKaiov Tip,av Kal ' yap "Op,r)po<; TOV evBoKip.rjO'aVTa ev D 12. TI Si: dei-iwOrjirai A ' S ^ : ri Sai 8' {£ia.0TJvai. corr. A 2 et in mg. yp H Si e^iaS^vai. Pro Se^iudijpai. II jjraebet Se£ia6rjvai (sic). 15. (TTpareias g'1: ffrpanai A S : arpuTias (sic) II g1. ) 8i\ov(Ti is not free from objection. Paris A generally has i8i\w, the usual Attic form; moreover, the word itself, if taken with xpvv8a'> is too weak; nor can we (with J. and C.) readily understand ?x e '"' Plato's ordinances on this matter are far more drastic than anything known even in Sparta: see Miiller Dorians 11 p. 238. 4 6 8 B 13 O«K£TI 6 'p 6lv- S e e Symp. 178 E—• 179 B. The principle underlying Glauco's remark was widely accepted by Greek military authorities (see Hug on Symp. I.e. and Dugas I.e. pp. 90—104). The Theban Sacred Band, composed odpaarai and epibfievoL, is the best-known instance of its application in actual warfare (Athen. XIII 561 F). 19 aip&nis means selections by the rulers (so also Schneider): cf. 460 B, to which ei'pijrai ySr; refers. J. and C.'s alternative rendering "success in winning such prizes" cannot stand: still less the translation of D. and V. " to exercise more than the usual liberty of choice in such matters." TIOV TOIOIJTWV : i.e. rCiv ayaduv. 4 6 8 D 23 "O(iT]pos KTX. / / . 7. 321 f. KiiroKriK 8' Atam-a SitiveKde omitted by q, and three other MSS : one MS places it before vtbroioiv, and four after lipy. The word may be a gloss; but as it is present in AIIS, in the same position as in Homer, it is safer to retain it. Plato often makes his Homeric quotations complete, even at the cost of a little awkwardness: cf. II 363 B. Aristophanes, it may be noted, has the converse of Plato's proposal in Eccl. 680. 469B] nOAITEIAC E .efi(p vwrotanv &>? ravrrjv "ifia rip Al'avra e<j)T) hir)vetceeaGi, olicelav ov&av rifitjv Tifiaa&ai Kal rtjv la%vv re 8vaiai,$ Kal rot? roiovrois av%ijcrei. ye 'O/nr/pw. irdcrt, rovs 'OpOorara, e(f>rj. Kal jap dyadovs, ijfielf k'v KaO' oaov av alva>vTai, Kal v/j,vots Kal 04? vvv Brj eXeyofMev Tc^ijcro/xev, E 7T/3O? Se TOVTOIS eBpai yepalpeo-Qai, rrj> r/ft&vTL re Kal dv8pei(p, e!; ??? 25 Heccro/Aeda apa, r}v S' iya>, ravra ayadol 319 IBe TrXetot? 8e7rd- 30 \va ti/jLa rat rcficiv ucrKUfiev TOI>9 drya6ov<; dvhpas yvvalicar), XeyeK. eVt (rrparelas \Llev re Kal raiv Se 8rj diroQavovrwv o? av evSoKi/jujaaf reXevrijcry, ap ov irpwrov ij yet'ovs elvai; Udvrcov ye ov Trei fiaXiara. yevov; reXevrrj- 35 awcruv,ft)?apa 469 01 fiev halfioves iadXol, dyvol aXe^LKaKOi, Ileoaofieda (lev odv. eirb^Ooviob re\eOovcnv, <j)v\aKe<; jxepoTrcdv dvOpioircov; AtairvOofievoi, apa rov deov, 7rw? yjiv) TOII? Saifioviovs re Kal deiov? ridevai Kal rivi 8iacf>6pa), ovrco Kal ravrrj 6rj<70fj,ev fj av e^-rjyrjrao; Tt S' ov fxeXKofiev; Kat rov \onrov.$ STJ ypovov, to? haifiovwv, ovrco depaveva-ofiev re Kal irpoo-Kwrjao^ev B avrwv ' ra? Br/Kas; ravra 33. Se ravra crrpaTeias I I : arpaTias A. A 1 ! ! : irpouKvvqdfjypiev K2. 27 yt reminds us that Homer is not in other respects a persona grata in our city. 4 6 8 E 30 ?8pais KT\. Sdprj re Kpiaa'w re ide ir\dois BeT&efftriv in //. VIII 162 al. 33 (rrpaTeias: not of course {rrpaTias (Herwerden), for arpano. is 'army,' crparela ' campaign.' 34 ToOxpuo-ov •ysvous. i n 415 A. Cf. Heracl. Fr. 102 ed. By water aprjKpaTovs 0eo! Ti/j.u Plato com- pares his ' golden citizens' with the heroes of the Hesiodic golden age. He would fain surround them with some of the romantic and religious sentiment that clung around the golden age of Greek poetry and legend. 4 6 9 A 1 01 \iiv—av8p»ir 6. vofiiovfiev, orav Tt? yr)pa rj depairtiffo/>t.ei> I I : depaireiauixev A . 7. Tavra v: raura S children of the golden age—dai/xovis «Vi Aioj ixey&kov 8ta /3ouAas | ia8\ol, $ 6B p > 0X ) iwt- 3 TOBfleoii.Apollo, our 7rdrpios i^qj^s: see IV 427 B «. 4 TiSevai: ' to bury.' rtvi 8ia*j>6pw: ' with what distinction' (" mit welcher Auszeichnung" Schneider). The occurrence of 0i} TI'J/I diaipipi^i here, as Richards bids us read. 6 Trpoacpovm. 05/tiai, and other passages cited by Nagelsbach Nachhom. Theol. pp. 108—no. 4 6 9 B—471 C We have also a duty to our enemies. No Greek city is to be [469 B TTAATQNOZ 32O TIVI a\\q> rpoirai TeXevrrjo-y TWV'6ep6vTio<; iv rw /3t&> djadol /cpidataiv; Al/caiov jovv, er). T i Se; w/)09 rovs TroKefiiov; 7ra>? Tvoir) To TTOIOV SIJ ; UpwTOP fiev dv&pcnroSurfiov EX\,r)vi8a<; 7ro\et? dvhpairoZL&adai, Kara TO Bvvarbv fyelhecrBai, evkaftovfievovs 15 "O\q> Kal iravTi, e<\>r), hajtepei Kal TOVTO iOi^eiv, TOV irepi So/eel rj fjuqK a\Xrj 'EWTJVIKOV ' rrjv vtrb rdov j3ap(3apa>v oovKeiav; C TO el8ecr0ai. Mr)8e "EWijva apa 471 A oi55' apa TT)V 'EXXd5a "EXX^pes Byres enslaved, and there must be no unseemly Kepouaiv. A further reason for taking plundering of the dead. Armour captured this view is that 'EXXij^/Sas ir6X«s points in the field shall not be dedicated in temples; the allusion to Plato's city, which is a least of all such armour as we take from Greeks, unless the God shall otherwise 'EXXi/xis TT6XIS (470 E), and therefore will decree. We forbid Greek territory to be not reduce Greeks to slavery. Finally, ravaged, or Greek houses to be burnt. M175' 4M77 (sc. 'EXXTji'iSi TT<5X«) is easy and The entire Hellenic race are children of natural only if 'EXX?;W8as TTAXEIS is treated one family, and conflicts between its as the subject. The difficulty of /*7)8' members should not be called war, but dWy (on the usual interpretation) led to civil strife. Our natural enemy is the the correction ixrih' ctXXois (Stallbaum with Barbarian, and if we plunder Greece, v and Flor. RT), and has recently caused we do but ravage our nurse and mother. Hartman to propose fn.ii5afi.TJ, on the Remember that our city is a Greek city. ground that aXX?; after "EXXijxas could She may chastise, but will not enslave, only mean fiapfiapip. In so saying, he other Greek States. Glauco agrees." he goes, I think, too far; but my explanathinks our citizens should treat the Bartion removes the difficulty. barian as Greeks now treat their fellow13 I8(t,tw. sc. TOUS "EXXijvas. countrymen. 14 €vXa(3o\i[i€vovs agrees with the 4 6 9 B ff. In this episode Plato dissubject of (peiSeaOat rather than with that cusses the principles which are to regulate of 46l?eu>. The Spartan Callicratidas the international policy of his city in her agreed with Plato here: OVK £0i) eavrou dealings both with Greeks and Barbarians. ye apxovTos oiSe'va 'EXKfywv eis Tobxeivov The Greeks themselves recognised certain Sufariv di>SpairoSurffr}vai ( X e n . Hell. I unwritten laws or usages (v6/iot KOIVO'I rrjs 6. 14). To enslave barbarians, on the 'EXXdJos, vdfufjia rdv 'EXXTJJ/OH') in matters other hand, is just: for the barbarian of this kind, and to these Plato frequently is (piiau. SoCXos (Eur. /ph. Aul. 1401 and makes allusion throughout his argument: elsewhere: Arist. Pol. A 1. i252 b 9). see on 469 E, 470 c al. Cf. Nagelsbach See also on 470 c. Nachhom. Theol. pp. 300—307. The 4 6 9 c 15 oXio Kal travrl. So in policy which Plato here prescribes for his Phaed. 79 E, Crat. 433 E. In v n 527 c ideal city was clearly intended by him to we have T$ o\tp Kal iravri, and even T<£ have a direct and immediate bearing on iravTl Kal oX<j> in Laws 734 E. the circumstances of his own day; and jii)Sl: with eKTrjcrSai. They must this part of the Republic is in no small neither enslave their countrymen {avSpadegree, as Jackson remarks, " a contribuTo8lfe 469 E] nOAITEIAC E BovXov eKTrjadai %vfj,j3ov\eveiv; /j,r/Te avTovs Haw T
321 aXXocs "EiWi) fiev ovv, efyr)- fiaXXov y av ovv OVTO) Trpo? TOVS f3ap/3dpovs rpevoivTO, eavTwv 8' airej^oivTO. TOI)? TeXevTijo-avras r)v 8' iyw, 7rXrjv 6TX(OV, T t Be; levai, to? Tt TCOV SewTtw cicvXeveiv, eireiBdv vucr)cnv, V KaXtUt e % « ; rj ov Trp6acLv fiev Tot? SetXot? e%et ^ ' fiwxpfievov OVTO) Bpwvras, orav 7ryao? TOV 20 irepl TOV Te6vea>Ta KVTnd^wat,, iroXXa he r/St) arparoTreSa Scd TTJV TObavTt]v dpTraytjv Kat Be ov Boicel teal aTrmXero; fidXa. 'AveXevOepov <j)iXoxpVflaTOV veicpov avXdv, ical yvvaiKeias TO TroXifiiov re KOI o-/uicpd vo/jitf^eiv TO awjAa TOV TedveoiTos dirotTTafievov TOV 25 eyOpov, XeXonroTOs he opov Bpdv TOV<> '' TOV TO TTOIOVVTCK; TOOV KVVWV, at ^aXevaLvovo-t, Tot? Xidois, TOV /3aXXoi'TO? ov-% divTOfxevat,; ot? av /3Xr}6wo-i, OvBe afibicpov, ecf>T]. 'EaTeov apa TO? veKpocrvX[a<; Kal r a ? TWV dvaupeoeobv Bi,aica)XvT], vr) A/a. XVI. 28. paWovTos II:fiaXovrosunus A. asserts that Plato expressly recognises slavery in his State. It is clear from the present section that Plato does not impugn the principle of slavery, so long as the slaves are of barbarian' origin; but he nowhere says that his perfect city is actually to contain slaves, nor is it easy to see what there would be for them to do, unless they were employed to work under the farmers and artizans, or as personal attendants at the (rvaaina and the like. Slaves are present, of course, in the city of the Laws (776 c ff.). 18 iraOrifiaTuv; a n d Plut. Apophlheg. 228 F. A. P. 30 OvBe firjv TTOV 7rpo? ra lepd TO, OTrXa oiaofiev 0S9 dvaOrj- Lac. 4 6 9 E 27 at—diTTd|iEvai. Aristotle read fidWovTos, and not fiaXSvTos (see cr. «.), as appears from Rhet. Ill 4. I4o6 b 33, where he refers to Plato's illustration as follows: KOI T6 ev TTJ ITO\Ireiq. Tfl IWdroifOS, ort 01 Toi/s Tedvewras fxeva. The present is more picturesque and true to nature: the dog worries the stones, while his tormentor amuses himself by throwing more. It is true that the simile is not quite accurate, because a ' flown antagonist' cannot continue to do mischief; but fiaXbvTos, which is generally read, though not by Schneider, is also inexact, because you cannot attack a vanished foe. In either case, the analogy is near enough. Moreover the consensus of all the other MSS, coupled with Aristotle, outweighs the authority of A where lipography is possible. See Introd. § 5. 29 dveupe'trewv. The laws of Greek warfare permitted dvalpeais of the dead, unless the petitioning parties had forfeited their rights by robbing a temple or desecrating a shrine (Busolt Gr. Alterth. p. 55, where the authorities are cited). 31 o«8£ |M]v—'EXXiivwv: as was usual in Greece : see for example Thuc. Ill [469 E nAATQNOI 322 s, aXXtos Te Kal TO. TCSV 'EXXrjvcov, idv TL r)fuv fieXrj Tr}<: 7T/3O? TOW I a\\ovi Tt ixiaa)ut " E X X ^ a ? evvo'w fidXXov fj Trpa<$ lepov TO, TOICLVTO, diro TOOV ol/ceicov (f>ipetv, idv TI Br) 6 dew aXXo Xeyrj. 'OpdoTara, TJJ? 'RXXrjvucfjs Kal OIKI&V ecprj. r)Beco<; av aKOvaaofiL 'E/MOI ovofid^e~rai Bvo ravTa fiev TOLVVV, r)v B' iyco, BoKei TOVTWV Wdvv Kapirhv dcfraipeladai, ye. Ta 6v6(iaTa, QaLveTaL fioi, TO fiev oiKelov Kal £vyyeve<>, TO Be dXXoTpiov 9. Kal &v B cocnrep Kal iroXe/Aos T€ Kal aTaaK, 10 Kal elvat, Bvo, ovTa 67rl BVOLV TIVOCV Biacfiopalv. ovv TJI TOV oiKelov ey8pa 01 2o£», e^>7], Bo%av d7roaivo/j,evov firjBeTepa irocelv, aXXd TOV iirereiov eveKa, ffovXei, <JOL Xe-yw; fir) Tu Be; yvs Te T ^ u e a ) ? i/j,Trpr)crea><; irolov TI aot, Bpdaovaiv 5 CTTpaTiuiTaL 7T/3o Be Kal (j>ofir) OVTW Xe^o) Be Ta Bvo, Kal 68velov. eVi fiev o-Tdai<; Ke/cXrjTai, eirl Be Trj TOV dXXoTpiov rd A 2 S: om. A 1 !! q. 114. 1. Plutarch however implies that the Spartans were an honourable exception to this rule {Apophtheg. Lac. 2-24 B). With Plato's sentiment cf. " aeternum inimicitiarum monumentum Graios de Graiis statuere non oportet" (Cic. de Inv. II 70- Cicero is referring to an incident arising out of a war between Sparta and Thebes). 4 7 O A 2 edv \LT[ TI—Xevfl. Apollo might not wish to surrender his rights, and Plato would do no violence to the patron god of his city (IV 427 B). It was usual to dedicate a tithe of the spoil to the gods (Xen. Hell. Ill 3. 1). 3 TI 8«; KTX. SO Schneider punctuates. Stallbaum and others place the mark of interrogation after ifiTpriaeois, comparing vri 515 B, ix 582 c (where however see my notes), and other examples : but the analogy of 469 B and 469 c, as well as the emphasis on 77)5, is in favour of Schneider's view. We may compare the use of the genitive instead of vept with the genitive after verbs of speaking, asking about etc.; cf. IX 576 D and Jebb on Soph. Track. 169. 4 7 O B 8 wo-irep KOI—Siio. Literally 'as these names, war and civil discord, are named two, so also they are two.' dvoiA&fcrou 56o is opposed to elvat 5tjo, which means Siio ovalas elvat ' are,' ' express two realities,' as is further explained in 6vra—diafpopatv. Instead of Tavra Ta ovd/iara, ravra ovbixara—see cr. n.—is now usually read. With this reading, the sense would be ' as these things' (viz. War and Discord) 'are called by two names, so also they are in reality two,' &vra iiri KT\. That is to say, ovra iirl would be said of things; but it is clearly intended to be said .of names: cf. K^KXT;TopaZv, and Svow nvoiv, which is neuter, depends on Starpopaiv. The literal meaning is 'being applied to two kinds of disagreements, arising in two things.' The two things—continues Plato—are TA oUetov (%\)-fyevh), and rb aWbrptov (6f)veloi>). Disagreement—for Siatjiopa is substituted e\dpa—in T6 oUewv is called ordiris, in rb aXKbrptov, ir6\e/j.os. b'vra— 5ta<popalv is a marvellous example of Greek brevity, simplicity, and precision. Schneider, and J. and C , explain the words correctly; but D. and V. plunge everything into confusion by taking SwSr TLVOIV with Statfiopaiv. nOAITEIAC E 470 D] 323 K a t ovBev ye, er), ivrro rpoTrov Xeyets. C roBe ' TT/309 rpoTrov Xeyw. avT(p OLKeiov elvai aXXorpiov. "Opa Stj Kal el (f>7ifil yap TO fiev 'EXXrjviKov yevos Kal ^vyyeves, Ka\cw5 ye, erj. ra avro Be /3ap/3apiK& oOvelov re Kai 15 " E X X ^ a ? fiev apa f3ap/3dpoi<; Kal /3ap/3apov$ 'EXXT/Q-I TroXefielv fia%ofj,evov<; re (frtfaofiev Kal iroXefiiov? vcrei elvai, Be EiXXtjaiv, Kal iroXefiov oTav Trjv e%dpav Tavrrjv K\IJ'T€0V ' KXX7]va TI TOIOVTO Bpoxriv, tyvcrei fiev i\ov<; elvai, D voaelv <$' iv ra> TOIOVTO) TTJV 'EXXaSa Kal crraoidXeiv, ' Kal ardauv 20 rr)v roiavTTjv e)(6pav KXTjreov. 'Fr/cii fiev, e^rj, avy)(wpa> vo\i,'CC,ew. SKO7T6t Bj, elirov, '6TI, iv ry vvv ofioXoyovfievrj otrov av ri TOIOVTOV yevTjrai, Kal BiaaTrj 7roXt?, iav ovra) ardcrei, eKarepoi, eKarepav Te/juvnxriv aypovs Kal otKta? ifnrifjLTrpaxriv, <M? any apprehensions for the safety of Greek civilisation. The idea of a war against Persia always stirred the pulse of Hellas with a sense of continuity with the heroic past; and it was more than a meaningless ceremony when Agesilaus sacrificed at Aulis, and Alexander visited Achilles' tomb. See Grote IX p. 81 and XI pp. 395—397. None the less, in spite of his emphatic expression of the old Greek policy of splendid isolation, it is difficult to overestimate the effect of Plato's writings, and especially of the Republic, in breaking down the barrier between Barbarian and Greek. See on 470 E. <j>iau below. 20 vcxreiv KTX. Compare the melancholy picture of the state of contemporary 17 iroXc|utv |IO.)(0|IEVOVS. Hirschig Greece in Isocr. Paneg. 115—117. Hartand others transpose these words, on man would cancel KOX araatd^eiv; but see slight MS authority, including a marginal 451 B n. correction in A. But it is hard to see why they should have become displaced. 47O D 2i o-wyxwvri vo/j-l^iv, than Hirschig's transposition would do. tpwv7]v vofxl^eiv and the like have a someCf. (with Stallbaum) Ap. 18 D. what different meaning. See StephanusHase Tkes. s-v. vo^ii^tiv. TroXepCovs <|>ii [470 D nAATQNOl 324 25 r e BoKel r) arda-K; ehai av 7TOT6 iroX/imv ehai Kal ovBirepoi avruiv {Ao7ro\tSe? • ov TTJV rpofyov r e Kal /MrjTepa iceipeiv TOU? KapTTofa afaipeiffdai rok ' Kparovcn ydp, er). OVKOVV Kal dyaOoi ' A \ X ' ov (piXeXXrjve^; re oi>x 'EKKijvU e Kal r/fiepot, eaovrat; ovBe oUelav Kowoovr/crovcnv wvirep ol aXXoi TTJV 'EXXaha lepoiv; Kal T* Be Br\; Aet 7 ' a\nr)v, 2,(p6Bpa tfyr/crovTai, acpoSpa ye. ye. ovBe OVKOVV TTJV 7rpo? T01/9" KXXr)vaopav | w? OLKelovi ordert,v r/yijaovrat, Kal ovBe 6vofidaovo-iv apa BiolaovTai; iroXefxov; Haw Ov yap. fiev oliv. eirl BovXeua, KoXd^ovra Kal a>? BiaXXayrjaofievoi Eu/ie^al? Brj o-m^poviovatv, OVK ovB' e7r' 6Xe6pq>, acocf>povicrTal 6'vres, ov 33. oi A a S : 001. A ' n $ \ viz. when one city is divided against itself (diacTrj xiXts). Plato, it will be observed, does not deny that the abuses which he condemns occasionally happened in Greek civil strife: they certainly often did. He only asserts (and the admission is interesting and important) that the public conscience of Greece condemned them. The conduct of Athens in emergencies of this kind was sometimes honourable and patriotic: see for example Grote VII a living example to the brotherhood of Hellas. It may be admitted that the city of 11—IV has not a few claims to be called Hellenic. But the 'third city'— that of the philosopher-king—is not Hellenic, nor even, in any proper sense, an earthly city at all: it is an ideal, an ensample in the heavens — iv oipavi^ irap&dety/xa. rip fiovXo/j.tvw 6pa,v KOX bpdvTi eavTbv KaroiKigeiv ( i x 593 B). T h e ani- mating spirit of v 473 B—vn is assuredly not Hellenic exe'usiveness, but the" enthusiasm of humanity* if by ' humanity' 2 6 Tp<5<|>OV T« Kal |H]TCpa. Cf. I l l we understand (with Plato) the divine 414 E. Not patriotism only, but filial element in man, in virtue of which we love, such as Virgil felt for Italy (Georg. are most distinctively and truly human. 11 136—176), inspires these words. See on VI 501 B, ix .S89 D. In a certain (itTpiov ctvai: sc. Sofce?. Plato is still sense it is even true that Platonism is the describing Greek public opinion. " strongest protest ever raised against 47O E 28 8iavo«io-flai K T \ . The converse of Bias's maxim <j>iKelv us /j.iar)-pre-Christian hellenism" (Krohn PL St. aovras (D. L. I 87). iKelvqs = ' than the p. 33). But Plato's is no barren protest; for his city foreshadows the future while other,' viz. the yvtbfnj which diavoeirat it passes judgment on the past. Cf. VI ths ov dia\\ayr)iTOfj.£vu3v Kal del Tro\efj.rjabvTwv. In view of Arist. Rhet. 11 21. 499 c n. and IX 592 B nn., with Zeller* s 11 1. pp. 921—923 and the same author's 1395 25, where an orator is recomarticle on Der platonische Staat in seiner mended, if he wishes to seem amiable, Bedeutungfur die Folgezeit in his Vortrdge to say ov 5« ulairep (pact, s <j>ihT}poviovcriv. The word oand relevant. On Bias' saying see Jebb's vify ('make vtbtppw,' i.e. 'chastise') Appendix on Soph. Ajax 679 ff. implies the remedial view of punishment: 30 o«x 'BXXiprls JCTTCU ; Plato see on II 380 B. speaks hopefully, as if his perfect city 4 oi Tro\«(jiioi.. A few inferior MSS were but one Greek city among many— read ws 01) irokimoi, and us appears also p. 318, VIII pp. 69, 70. E TroXefirjaovTwv. e(f>T], rifiepeorepcov avTTj r\ Budvoua eKeivt]^. 30 e<j>r]v f)V av iroKiv OIKI&K;, perpiov rmv /cpaTOvfiivwv, Kal Bbavoeladat, « ? BiaXXayrjO-o/iivcov Kal OVK del TloXv aXXd yap 471 c] TTOAITEIAC E 325 iroKefiioi. OUTW?, 6(^77. OvS" dpa rijv 'EXXdBa "EW^ve? oWe? 5 /cepovaiv, oiBe ot'/c^cret? efnrptftrovaiv, ovBe ofioXoyrjaovaiv iv eKcicrTrj "TroXei iravTas e ^ p o u ? avrois elvai, Kal avBpas Kal yvB vaiicas Kal 7ratSo?, dXX' dxiyovs del e%8pov<s ' TOW? alriov; TT)? Biaopa<;, Kal Bid raxna irdvTa ovre rrjv yrjv ideXrjuovaiv iceipeip avTwv, a>? (piXtov T&V TTOXX&V, nvre oiKia<; dvarpeireiv, dXXd fie%pi I O TOVTOV iroiTjcrovTai rrjv Biacpopdv, fie^pi ov av 01 a'irioi avayicahovvab SIKIJV. 'E7W pev, aGSiatv vvb TS)V dvaiTicdv dXyovvrwv e(j>r), ofioXoyat OVTQ) 8elv irpbs rovs ivavrLov; TOVI rjfierepov^ TroXiTa<; irpoafyepeadai, irpb'i Be rovs /Sap/Sapov? OJ? vvv oi "EiXXr]ve<; 7rpo? C aXXrj\ov<;. Tidmfiev Srj ical TOVTOV TOV vofiov TOIS <> TavTa T6 Kal TO, TrpocrOev. X V I I . 'AXXd yap fioi BoKeis, a> Sfti/cpaTe?, idv Tt? aoi TO, Toiavra iTriTpeTrrj Xiyeiv, ovSeTrore fivtjo-drjcreadai b iv TO> irpoaOev TrdvTa ravTa etpr)Ka<;l TO to? BvvaTr) avTrj r) "iroXiTeia 20 20. avTTf II et in mg. A 3 : om. A1. in the margin of A. Campbell suggests < r a i > ov TroXe/iioi, Forster < u s > TOJS 4VOVT£OVS. "Graecos adver- sarios vocat, non hostes" Stallbaum. i] has "EWyvas for havriovs—an obvious ' interpretamentum.' [4 irposSt—O.XXTJ\OV5. A bitter commentary on the foreign policy of Greek cities. The ' natural' relations between Greece and Barbary had been reversed: not only did Greeks treat Greeks as enemies, but they had begun to treat barbarians as friends. Christ (PI. Stud. pp. 37—39) supposes that Plato wrote this passage in 374, when Plataea was destroyed by Thebes, and the surviving inhabitants fled to Athens (Xen. Hell, vi 3. 1, Isocr. Plat. 1 ff.)- The same view is held by Hirmer Entst. 11. Komp. etc. p. 662. Plato's rebuke would have been equally or even more telling in 386, when Greece was exhausted by the Corinthian war, and friendship with the ' natural enemy' had forced the peace of Antalcidas upon the Greeks, to the bitter grief and shame of patriots: cf. Isocr. Paneg. 120, 121. In any case vvv should no doubt be referred to the time when Plato wrote these words, and not to the date of action of the dialogue. See also Inlrod. §44 7 1 C—472 B Glauco recalls Socrates to the task, already twice postponed, of demonstrating that sttch a State is possible. 4 7 1 c Here begins the transition to the ' third ' or philosophic city. See on •+9 A. 20 us oiivaTT]. In a certain sense, this has already been proved, for the city is KO.TO. <j>6aiv: cf. 456 c, 466 D. We have, however, still to shew that the harmony with nature can be attained, and this is what Plato proceeds to do. 326 T1AATQN0I [471 C yeveadai Kai riva Tpimov Trore SvvaTrj- eirel on ye, el yivoiTO, irdvT av elt] dyadd itokeL f) yevono, Kai a crv irapaXei'rrei'i iyo) \eya>, OTL Kai TOt? 7ro\eyaio(9 dpicrr av ' fidxotvro TW rjKiaTa D diroXeiireiv a\\r)\ovs, yiyvc6o-KOVT& re Kai dvaicaKovvTes ravra 25 rd 6v6fj,ara eavrovs, dSe\<pov? ifiov 30 6/jLo\oyovvTO<> irdvra ravra on elr] av, Kau aWa ye fAvpia, et, E yevoiTO r) TrpXireia avrrj, /MtjKeTi irXeiw irepl avrr)<; Xeye, aXXa TOVTO avTO 7]Br) 7retpd>/j,e6a 17/cta? avrov1; irelQetv, am BvvaTov Kai rj hvvaTov, rd 8" d\Xa xalpetv e&pev. | 'E%aL taw; yap OVK olcrOa, OTL fioyis Bvo KVfiaTe eK JAOL TCO Kai xaXeirdiTaTov Trjs 5 TpiKV/jLLas iirdyei WKVOVH re Kai Xeyeiv \6yov r e Kai iirfxeipelv \eyys, TJTTOV dcpedtfaei 29. 3. ehehoiKt) OVTCO TrapdSo^ov Sia&KOTreiv. ' Ocrw dv, er], ToiauTa vtfi qjj,a>v ' 7rpo? TO fir/ eunrelv, irr} B ye S et corr. A-: re ATI q. (Trpayyevo/xevifi corr. Vind. F : 21 iirtl ijTi yt KTX. We should confusion of 7 and T, combined with expect opoXoyu) after rj yivoiro, but ana- lipography—occurs in the MSS of Ar. colutha after 8n are so frequent that Ach. 126, as well as in Hesychius (arpasomething of the sort may be mentally TeOo/j.a.1.' diarpifiu) and elsewhere: see supplied : cf. 1 352 B, v 465 A nn. Blaydes on Ar. I.e. Richards would insert 6/io\oyG> in the Til 8vo Kv)iaT£. See 457 E, c. The text. I formerly proposed Kai eyia \eya, first was ws del Koivrj iravra eirirvSeiieui a (tb 7rapa\ei7T«s &TI KT\., 'I too TOWS re (piXaKas aal ras Xeyetv re with S and M; but the 4 7 1 D 27 <|>opo>i/—«x8pots. Cf. Laivs other reading has far more authority, and 806 B. is perhaps exquisitiiis. Cf. 452 A. 4 7 2 A .', o-Tpa-yy«iiO|i€Vu. See cr. n. 4 7 2 B — 4 7 2 E Socrates reminds aTpa.Tevop.ivip could only be understood Glauco that it is the investigation of (with Stallbaum, who retains it, and Justice and Injustice which has brought Huber zu den Plat. Gleichmssen p. 10) us to this point. It mas in order to reach as half-jocular for ' d e re militari dis- a standard or model of justice that we putanti.' Such a usage is possible in examined the nature of perfect justice and itself (see on &irorlvov TTOAITEIAC E 472 D] Bwarr) yiyvea&cu OVKOVV, avTrj rj nroXiTeia. fiv 8' iyd>, irpwrov ffvvr), dpa m e<jyr). Ovhiv KaX avBpa Kal dhiicLav Bevpo r/KOfiev. C eKelvr) ; Siacpipeiv, dXXd iravra^rj fiyBev TOIOVTOV elvai, idv 6 TO iyyvTUTa aXXaJV eKelvr]<; [J,eTej(ji; Seiv avTrjs olov ' BiKaioavvrj avTrjf fi Kal TrXelo-ra TMV 15 QVTOJS, e<pr/, ayaTrrjcrofiev. dpa ei'€Ka, r/v B' eyco, ityriTOVfxev avTO r e hiKaioavvqv JlapaSeiy/xaTO^ olov icrTi, Kal dvBpa TOV TeXeco? BLKCILOV, el yevoiTO, Kal 0I05 av e'ir] yevofievos, dSiKiav ai) Kal TOV dSiKcoTaTov, iva 0101 av rjfjuv <patva>VTai evhaifiovias; D dvayKa£d)fie6a Kal Trepl rjfiwv ainwv TOVTOV evexa, 'iv aTroSei^ca/xev to? Sward TOVTO A 1 !!: TOVTS 7' A 2. the effect of Justice and Injustice upon happiness in human life. Our object was not to prove that perfect justice is attainable, and therefore zue are not obliged to shew that our city can be realised. 4 7 2 B 12 d \ \ d T£-roiTo ; See cr.n. 7e after TOVTO is certainly wrong. It has no MS authority except that of A-, and (as Stallbaum shews) dXXa T'L TOVTO is the regular form of this phrase in Plato: cf. Gorg. 497 E, Charm. 164 A. In both these cases the reply is Ovdef, followed by dXXd, as here. 4 7 2 c 16 irapa8ei"yjiaTOS KTX. irapa3«7/xa is not here an 'illustration,' but a 'model' or 'standard' (" Musterbild " Schneider) exactly as in IX 592 B and Theaet. 176 E. 17 avTo—8LKaio Kal et? eKelvows a7ro/8A.67roi'Te?; re irepc Kal TOV ivavTbov, 20 ofioXoyelv, o? av ' eKelvoi<; 6 Tt ojioioTaTO? T], TT)V eKeivoL? fMolpav 6fj,oioTaTrjv e^eiv, aXX 12. Xp»/ - dXX' idv evpmfiev olov io~Ti SiKaio- TOV BIKUIOV d^imaofiev 1 eo-rlv; rj dyairrjo-ofiev, dXXd Xeye Kal f/,rj fiev rohe %prj dvafivrjo-Ofjvai, on 1/yu.et? 10 ^t)TOVVT€ 327 ravra ylyvea8ai. oi TOVTO All. bUtuov (i.q. TOV TeXias OVTO. or av OVTO. BUaiov). Schneider's explanation is less simple: "virum perfecte iustum quaesituri ea conditione rem susceperant, si fieri et existere talis posset." We must beware of translating ' num existeret' (Stallbaum): for it is just in order to shew the irrelevancy of the question, 'Can such a man exist?' that Plato wrote this sentence. Madvig omits Kal before oZbs. In that case et yivoiTO goes with the following clause (cf. IV 419 A «.), and the meaning is: ' if he should come into existence, what his character would be when he did.' By this means we obtain an exact parallel between Si/caioaiivy)v olbv i&Tt and dvdpa—olos av et-q. It must be admitted, I think, that the emendation is an improvement: but the MS reading may stand. Campbell needlessly questions el ytvoiTo, thinking it a gloss on yev6/j.evos. The pleonasm is characteristic: cf. 471 C ei yivoiro, T&VT' av e'itj ayada 77 yevotTO. 18 Kal dSiKiav aS KTX. See IV 420 C n. 19 Hva—'^€iv. Cf. v m 544 A. 22 IKCIVOIS. See cr. n. indvqs, which Schneider alone retains, can hardly be defended. For the error see Introd. § 5. 4 7 2 D 23 TOVTO |«v. On ixiv without 5^ see 475 E n. rTAATQNOI 328 [472 D fiev, ecj>T), (iXr)6e<s Xeyet?. O'iei, av ovv TJTTOV n dyadbv fa 25 elvcu, 09 av ypdtyas 7rapdBeiyfia, olos av e'ir) 6 «aXXto-ro9 avdpairos, Kal -wdvTa ei? TO ypdpfia iKava><; a7ro8ov<; fir) eyr) avroSeigai, to? Kal Buvarbv yeveadai TOLOVTOV dvBpa; Ma At" OVK eywy', e(pr). T i ovv; ov Kal r)fiei<{, (f>a(iev, TrapdBeiyfia ' iiroiovfiev Xoyp dyadr}<; E 7roXea>?; Udvv ye. 'HTTOV n ovv olet rjfjLds ev Xeyeiv TOVTOV 30 eveKa, idv fir) e%a>/iei> diroBel^ai, a>? Bvvarov ovrto iroXiv biKrjcrai to? eXeyero; Ov Bfjra, e<pr). To fiev TOLVVV dXr/des, rjv B' eyco, ovTto • el Be Br) Kal TOVTO irpo0v/j.r)6r}vai Bei crrjv ydpiv, aTroBel^ai, irfj fiaXio-Ta Kal KUTO, TI BvvaTWTaT av eti], TrdXiv /u.01 7T/3O? rrjv Tot,avTi)v a-TroBet^cv rd avrd biofioXoyi)o~ac. T a iroia; A.p oiov 35 Te TI I irpa")(Qr)vai w? XeyeTai, r\ (pvaiv e%6t -rrpdtjiv Xegeax; TJTTOV 473 dXr]deia<; ed7TT€adai, KCLV el pr) T « BoKel; dXXa o~v iroTepov 25. olos q: oTov A I I S . come kings or kings 'philosophers? Till 24 oia.—&vSpa. For 0U1 an Richards this shall come to pass, there will be no reads otu 5iJ: but 5?} is unpleasing here. See also on 450 c. After OK—eu/ai we respite from trouble, either to cities or to ot might expect 8s ay—^ ^X » ' who would mankind, nor will our hypothetical city not be able,' and so B, q and several ever become (so far as may be) a reality. other MSS actually read. The irreguA paradox, you say, and certain to arouse larity is however no more than ' cannot' hostility and scorn; but let us explain for ' would not be able to ' in English. I what we mean by 'philosophers.' have restored 010s (which used to be read 4 7 2 E With the breaking of the third before Bekker) for olov (see cr. «.). The and greatest wave (473 c n.) begins the corruption is easy, and in such cases the transition to the third and final stage of relative regularly agrees with its subject: Plato's ideal city. See on 449 A. see Phil. 29 E with Stallbaum's note. It 33 SwaTtoTara KT\. " Superlativus is also wrong in point of sense to refer facultatem, quam relativam dicunt, indithe relative to irapd.deiyfj.a here. Art is cat" Schneider. It is important to obcredited with higher possibilities in this serve that Plato does not expect a perfect passage than in Book x, unless we suprealisation even when philosophers bepose that the painter's KCIXXIOTOS &i>8puiros come kings: cf. 473 E. Why he does is only an artificial combination of indinot, is explained in 473 A. irakiv refers vidual features imitated from human to 472 c. beings. But in that case the illustration 4 7 3 A 2 Kotv ei (J.T) rip 80K61 shews is less apposite; for Plato's perfect city is that Plato is contradicting a common more than imitation of the actual. See view: cf. ix 577 D. Most men would also on x 598 A, and cf. Xen. Mem. in of course admit that a perfect scheme 10. 2 and Arist. Pol. Y. 11. i28i b 10—15. must usually be modified if it is to be 28 iropd8ei'y|Jia KT\. Cf. Laws 713 B put in force. But they would not allow and 739 c—E. that \ 473 nOAITEIAC E 329 ofioXoyeis OVTGV; r) ov; 'OfioXoyw, h'tyi). TOVTO fiev Brj dvdyxa^i fie, ola TO> Xoyq> BirfXdofiev, roiavra iravTairacri teal rmepepyq> Belv yiyvofieva dircxfiaLveiv dXX\ edv oloi re yevaifieOa evpelv, 5 w? av iyyvTara rwv elprffievav 7roXt? oltcrjaeiev, (pdvai f)fias B e^rjvprj/cevat,, a>? Bvvara ravra yiyveaOai, a av kiriTcuna^. rj OVK ayairrjv; iy, e<jyrj. X V I I I . To Be Brj fiera, TOVTO, GO? eoiice, ireipd)/j.e6a ty)Telv re 10 Kai aTrooeiKvwai, TI irore VVV KaKW<; iv Tat? iroKecri wpaTreTai, Si b ov^ ovTtu? otKovvrac, Kal TLVO<$ av (7/j.iKpoTa.TOV jieTa/3a\6vTO<; eXdoi et? TOVTOV TOV rpoirov T7J<; TroXnelas 7roXt?, fiaXia-ra /J,ev evos, el 8e yj), Bvoiv, el Be prj, 6 ri 6\iyio? fiev 15 roivvv, r)v B' iyo), /A€Ta/3aXwTO5 BOKOV/JAV /101 e%eiv Bel^at, OTL fieraTrecroi av, ov /u-ivTOi tr/juKpov ye ovBe paBLov, Bvvarov Be. TtVo?; e<prj. 'E7r' avro Brj, rjv 8' eyd>, elfii, b TOO fieylo-TW Trpoarj/cdKv/j,aTf elpr/aerac S' ovv, el Kal /u,eXXei yeXcori rescl 16- fieTafiaKSvTOS A}H: fiera^aWovTos corr. A2. 18. Tcpo 5 8etv KT\. Seiv is tautological after and C). 4 7 3 C 18 cir* avTO—«l|ti.: 'well, said I, I will enter on the very topic which ' etc. Cf. Thuc. II 36. 4 eliu /cat iiri TOP TwvSe ^TTCLLVOV. I have returned to the most authoritative reading, though previously I read (with Richards) eir' avrif 5rj —eifii. In point of sense, ei/xi is only a sort of quasi-future, and should be compared with CLW el/ii in the mouth of characters just about to leave the stage (e.g. Soph. Track. 86). Cf. also Phaed. 100 B Ipxofiai £ITIT6,TTUS below. —e-mxti-P&v—TO* £ &" TdXij/ iir' eKeiva— Kal &PX01M1 KT\. According to Kiihner6 <|>dvai: infinitive for imperative as Blass (Gr. Gr. I 2, p. 217) the present in VI 508 B, 509 B, all of them examples of A.vo,i, although Plato is not averse touse of etfu is found only in poetry and makes it easier. II has Set, perhaps a mistake for 517, which was read by'Stobaeus Flor. 43. 109. For yLyvb/xeva Bywater {J. PA. X p. 73) would write yiyvofiev' &v or av yiyvofieva. The categoric statement is however more in harmony with ap' olov re rt—icpdirreo-Bai.. ' Do not compel me to shew that what we described in words is in all respects reproduced by experience.' See also on 330 nAATQNOZ [473C 20 axnrep icv/Ma eKyeXmv Kal aho%Lq /caTa/cXvcreiv. a/co-irei Be b Xeyeiv. Aeye, e<jyq. 'Eai> fiij, rjv B' iyei, fj ol faXScrofot, @ao-iXevtriv iv r a t ? iroXeaiv, rj ol /QacrtX^? r e vvv Xeyofievoi zeal Swdarai D (j>i,Xoao7]cra>ai yvr/cricoi; re Kal IK(IVW<;, Kal TOVTO et? rairov treo-rj, Svvafik re TTOXITIKT) Kal though it is likely—just like a wave with its cacfainnations—to swamp me with laughter and disgrace.' Hartman would insert < ^ e > before itiKKti, but the object is easily supplied; and M« before piWet is very cacophonous. For other views of this passage see App. VI. 21 (0.V (J.1] KT\. Cf. Laws 709 E ff. Plato's famous and often quoted paradox is not in its essence so paradoxical as it appears. The abiding truth of Plato's suggestion is " that somehow or other the best and deepest ideas about life and the world must be brought to bear on the conduct of social and political administration if any real progress is to take place in society" (Bosanquet). But it was a paradox in the Athenian democracy, or so at least Plato, like Socrates, thought: hence iro\v irapi. 5b£av ptjO-f/o-eTai 473 E. See for example Prol. 319 A—323 A and Gorg. 514 A—51911: and cf. Krohn PL St. p. 93. Political evil is in Plato's view the result of a divorce between political power and knowledge of the good; it can only be cured by effecting their reconciliation. In the Politicus Plato's remedy is to make the philosopher (who is the true king) act through the statesman (305 c ff.: cf. Nohle Die Stats lehre Platos pp. 82, 88, whose interpretation is—wrongly, as I think—questioned by Zeller4 11 1, p. 901 n. 5 ) : but in the Republic the union between Thought and Action is complete, and the philosopher is himself a statesman. Whether even then he would be strong enough to found the perfect city of the Republic, depends upon the amount of resistance which he would be likely to encounter: see on vi 499 B and IX 577 A. 4 7 3 D 11 Xe-y6|ievoi. Though called kings and potentates, they are so in nothing but the name: cf. 1 336 A n. True kingship belongs only to the scientific ruler: Eitthyd. 291 B ff. It is probable that Plato was already thinking throughout this passage of the hopes which he seems to have formed of the Syracusan dynasty: see Epp. VII and XIII with n. on vi 499 B. gvfi- iropevofievwv 23 TOUTO KT\. : ' unless this coalition of political power and philosophy come to pass,' lit. 'unless this coalesce,' i.e. unless there be this coalescence, viz. 'political power and philosophy.' For a somewhat similar idiom see VII 527 B n. Sivafjiis— /3ioi (Gorg. 500 D) : cf. Kiihner Gr. Gr. 11 p. 57. 24 Tiov hi vvv KTX. : ' while the numerous natures who at present pursue either to the exclusion of the other are forcibly debarred,' sc. from exclusively The genitive TOIV— pursuing either. vopevontvuv is not partitive (Schneider, Stallbaum, and others), but rather possessive, and depends on 0i5(rei!. Hod Plato meant to say ' most of those who pursue ' he would have written ol iroWoi instead of a! TroWal cf>vo~eis, as Hartman points out. There is moreover no reason to suppose that Plato wishes to allow any exceptions whatever to his rale. Nor is iroWai ' volgares ' (Baiter), or ' commoner' (Jowett), but simply 'numerous,' 'plentiful ' : cf. the usage of 6 n-oXi/s in IL 376 E T7)S VTTO TOV TroWoO \pliVOV 7)VpT}fJ.4v7]S (iraiSeias) and rbv wo\iiv \etliv 458 D. Exclusive devotion either to politics or (pChotxotjiia. was common, but by no means universal, as the examples of Pythagoras, Solon, and many others sufficiently attest: see Arist. Rhet. 11 23. I3o8 b 16—19. Various emendations have been proposed for woWai, such as xw\oi (Madvig), irov-qpai (Liebhold), and iroXiTmal (Apelt), but the above explanation removes the difficulty. As regards the sentiment, it TTOAITEIAC E 474 e' e/cdrepov al iroXXal ^ u e m ? if; dvdyK7)<; aTTOKXeto-OSxriv, 25 OVK eaTi KaKwv iravXa, a> iXe YXavtccov, Tals TroXecri, BOKS) S' ovBe ra> dvOpwrrlvw ykvei, ovBe avrt) r\ nroKneia fir) TTOTE Trporepov E vj) ' T€ et? TO BvvaTov Kal <£<£? rjXiov 'iBrj, fjv vvv Xoya> BieXTJXvOafiev. dXXd TOVTO e<jTcv, O ifiol -waken OKVOV ivTiOrjcn Xeyetv, op&VTL ft)? TTOXV irapa B6£av prjOtfaeTai. ^aXeirov yap iBelv, OTL 30 OVK av dXXr} TIS evBaifiovrjcreiev ovre IBca ovre BrjfMoaia. KCLI Of, 'D, S&)«/3aT69, €<j>7j, TOIOVTOV iKj3e/3Xr)Ka<; pfj/Aa, re Kal Xoyov, ov efaratv rjyov eirl ere iravv TTOXXOVS re Kal ov auXov<; vvv OVTWS 474 olov piyjravras rd l/aaTia yv/nvoi/i Xaftovras o Tt eKaarai iraperv^ev OTTXOV, 6elv BiaTeTafievow? to? davfidaia epyaao/xevovi' ovs el firj dfivvei T&) Xoyw Kal iiafievi-et, rw b'vn Ttoda^o/JLevos Bd)crei<; BUIJP. OVKOVV crv fioi, f\v B' iyd>, TOVTQJV atVto?; KaXtw? y, e(f>r], efyw iroiwv. dXXa Toi ere ov -irpoBwaw, dXX' djxvvw ot? Bvvafiaf 5 Bvvafxai Be evvoia, re Kal T « wapaKeXeveaOai, Kal taai^ av a\Xov B TOU ififieXecrrepov o\Xj) ij: &XKTI A I I S . 2. should be noted that Plato refuses to sanction the exclusive pursuit of knowledge as well as of politics. He holds "that a specialised study of merely abstract questions unfits a man for the true grasp of life and character which is the centre of real philosophy ' (Bosanquet), and on this ground he would probably have condemned the one-sided enthusiasm which many persons now profess for what is visually called by them 'research.' Cf. vi 497 A n. and 499 B. 4 7 3 E 28 €is TO SvvaTov. See 472 E n. 30 iroXv irapd 8o£av. 473 C n. 32 eKp^|3X/i]Kas = 'have let fall'is more appropriate here than e/^/SXij/cas, which Hartman (with Flor. T) prefers, on the strength of I 344 D and other passages. eKfidWeiv in this sense is half-poetic, and suits well with Glauco's excited mood. , 33 irdvu woXXoiis Te KTX. Chiappelli (I.e. p. 202) supposes that the allusion is to Aristophanes and the comic stage. Comedy would doubtless join in the outcry ; but the loudest clamour would be raised by the ' practical politician' to whom philosophy is foolishness, and worse: see Gorg. 484 C—486 C and cf. epyauoixiiiovs A"Sy: epyaaafiivovs A 1 !!. Theaet. 172 D—175 K. The attitude of Isocrates and his adherents would also be hostile and contemptuous (Dummler Chron. Beitrlige pp. 43—45). Glauco clearly anticipates a combined assault from different quarters. vvv OTJTCDS : "jetzt ohne weiteres" (Schneider). oCixws is used as in ii,a.i(jivi)% OVTUS and the like : cf. n 377 B n. 34 pC\|/avTas TO ip.aTia is illustrated by Blaydes on Ar. Wasps 408. 4 7 4 A 2 8ia.T€Ta|ievo\js. Here and in vi 501 c H (with a few other MSS) reads diaTeTayfifrovs, which is less appropriate: " nulla enim rcifis in turba tumultuantium " (Stallbaum). Cf. 462 C n. us—IpYao-ojievovs : " intending to do heaven knows what" (Jowett). The phrase is idiomatic in Plato for any excess of ill-regulated zeal: cf. Ap. 35 A with my note ad loc. 3 T<3 OVTI—8iKt|V : ' you will learn to your cost what flouting means.' rip &VTI indicates that Twdafi/j.evos is to be taken in the fullest sense of the word: cf. IX 579 D, I 343 C, vr 511 B nn. TUiddfa always implies personal abuse, often of an indecent kind : see Cope's interesting account of the word in Aristotle's Rhetoric Vol. 11 pp. 49 f. [474 TTAATQNOI 332 Heipareop, 10 7rajoe'^fi. r)P S' iyto, apayicaiop ous Xeyeis, dvai Selv SvvrjTal Tt? dfivvecrdai, apyeiv, ip8eticpvfiepo Iva irr] i/c(f>evt;e 15 fir]Te airreadai aicoXovdeiv ev iroXei, TOK 8 aXXois C re TW r/yov/ievq). "£lpa "I61 Srj, a/coXovdrjcrov /JLOI rj)8e, idv lica.vw "A76, e(pi]. Xe- 8iab*rfX<£>p yepofiepap Tot? fj,ev Trpoarjicet, vaei r e ' ia<; r/yefMovevetv T opl^eadai. fieyaXijv Bioplcrao-ffai 71730? a v r o u s TOVS ov<; rivas i-TreiBrj icaX ovreo oftv /xoi Bo/cei, el piXXofiep av elr), er), av-ro afifj 'Avafilfivpa-Keiv ye Try ovv ae, rjv 8' eyoo, Secret, r) /j,ifjLVi}iXelv TL, 8ei (f>avr)vcu avrov, 20 iav opdcos XeyrjTai, aXXa Trav arepyovra XIX. ivpow. oil TO fj,ev (piXovpra eicelvov, TO he fir), ; 'Kpap,tjivr)crK.uv, e<^7/, "A\\&>, elirov, eirpeirep, 4 7 4 B 13 afivvecrOcu. The promise is fulfilled in vi 501—502 c. 4 7 4 C—48O A 7fe philosopher, as analogy proves, is one who loves not a part of knoT.vledge, but the whole. His passion is for Truth, and Truth means the Ideas. The Ideas are each of them One, but they appear many by union with particular things and one another. lovers of sights and sounds and suck like persons believe only in the many beautifuls; they cannot understand the One. Like dreamers, they mistake the copy for the original. Their condition of mind may be described as Opinion, that of the philosophers as Knowledge. Let us proceed to prove this statement. The object of Knoivledge ' is'; that of Ignorance ' is not.' If therefore anything both ' is' and ' is not,' it must lie between Being and not-Being, and the faculty which cognizes it will be something between Knowledge and Ignorance. 'Powers' differ from one another according to the objects over which they preside, and the effects which they produce. The ''power' called Knowledge presides over Being, and produces the act of knowing. It is therefore different from the ' power' called Opinion, whose result is opining. What then is the object over which Opinion presides ? We have seen that it is not Being; neither is it not-Being. Therefore Opinion is different both from Knowledge and fro?n Ignorance. It is, in fact, something between Knowledge and Ignor- w TXavKwv, Xeyeiv ' iravv ye D a ance, less luminous than the one, more luminous than the other. Its object will therefore be that which both ' is' and ' is not.' Now it is just the many beautifuls etc. which both are and are not. There is not one of them which ' is' more than it 1 is not' that which we say it is. We are therefore justified in saying that the many beautifuls etc. lie between Being and notBeing. Thus we have discovered the object of Opinion. We conclude that those who have eyes for the many beautifuls etc., opine; while those who see the Beautiful itself know. The for?ner are lovers of Opinion, the latter lovers of Knoivledge or philosophers. 4 7 4 D ff. The Seur^pa TTOXIS of Books II—IV rested on a psychological basis and was the expression of a moral rather than of an intellectual ideal: see on II 370 A and iv 443 B. In harmony with this conception Plato formerly used the word 0iX6cro0os primarily and for the most part in its ethical sense (11 376 B «.). Now that he is about to leave psychology for metaphysics, and describe the kingship of Knowledge, it becomes necessary to analyse again the meaning of (/>iX6o-o0os. Henceforward, throughout Books VI and v n , the 0iX6 nOAITEIAC E 475 A] av&pl 8' ipwTiKw (jjiXoiratBa Kal BoKovvTes agioi ov Trpeirei dfivij/Movelv, on ipcoriKov elvai cLfifi ye fiecrov TOVTWV otei nvbs aWov mvovai, rj ov% 25 f3ao-i\iicov are eivai, efj,fj,eTpd)TaTa e%etj>, ' /xeXavas avSpiKOvs IBeiv, Xeuaov? Be dewv Kal Tovvofia oi ev wpa TOV 6 ixev, on crt/io?, eirv)(api$ Kkrjdei*; v(f>' vfiwv, TOV Be rb ypvnov E TOV Be Br) Bia iravre^ Sdicvovcrl re Kal eVt^eXeia? Te Kal TOV aaird^eo-daL. OVTW Troielre irpb'i TOV<; KOXOVS; eTraivedijaerai ing 333 Tralhas elvai- Be /j,e\ix\a>pov<; Be Troirjfia elvai rj epacrTOV inroKopi^o- 30 fievov Te Kal e^epco? (^epovTOt TTJV a>%/)0T7/Ta, eav eVt wpa. 77; Kal 475 evl Xofyft) Tratras irpocfxicreis irpo^aai^eade a(j}l,eT€, ware ixrjBeva airofiaWeLv j3ov\ei, h' ^dpuv. Te | Kal irdaa^ <pa)va<; TCOV dvdovvTtov ev wpa. Et nrepi TW!' epooTiKwv OTI OVTW TTOIOVCTI, T t Be; r\v 8' iyw' TrrtiveiraL corr. A2. 27. ^Trcuve$7}t7GTat. A1 IT: marg.: p.e\ayxKupovs A 1 ! ^ . In q refingitur rb de oiel elvat T? ipatrrou KT\. 29. TOI"? i\oivov<; oi fj.e\tx\(^povs yp A2 in o", rivos &\\ov Toivojia. tration which follows is all the more pose they are the creation of anybody appropriate because the 0iX6o-o0os is himbut a fond and euphemistic lover, who self an ipatrTTjs, in love with Truth: cf. readily excuses pallor, if appearing on vi 490 B. the cheek of youth?' Plato is ridiculing the idea, as well as the name, /ieXlxXwpos: 23 iravrss ot kv Stptj. KTX. SO in there never was a /xeXixXi^pos except in Charm. 154 B (cited by J. and C.) Socrates, an dvTjp epwT»c6s (Symp. 177 D), the lover's brain. The word is not, apconfesses dre^vtSs yap XevK^j (rrddfj.7] eifil parently, earlier than Plato, and does not occur again till Aristotle {Physiog. 6. Trpos Toi/s Ka\o6s' ax^bv ydp ri fioi a T&VTCS oi ev rrj TjXiKta Ka\ol (paivovrai. 8i2 19): Theocritus uses it hypocoristically of the silkworm (10. 27). It 26 o (i^v, ort CTL|J.OS KTX. The point is difficult, if not impossible, to connect is that the avyp epwriras, loving Trdvras Tofivofia with f^eXixXiipovs, as is usually TOVS ev upq., finds beauty even where there is none. He * sees Helen's beauty done, translating, ' and the name honeypale, too,' etc. Hartman proposes fieXJin a brow of Egypt.' The passage has xXoipos, which is ungrammatical, Richards often been imitated, and may have sug/ieXixXtipoi/. /xeXixXdpov (which the poet gested the well-known satirical outburst Gray had already conjectured) is harmless of Lucretius (iv 1160—1170). enough: but emendation is unnecessary if ewt^apts: 'pleasing,' ydpiv @xolJffa irp&s Tr\v fyiv Arist. Pol. E 9. i3O9b 24. Kai is 'and.' /leXixX&povs—see cr. n.— With TO ypvTrov fi)aos. fieXixpovs was apparently ypvirbv are marks of beauty; the straight read by Plutarch (de recta rat. audiendi nose is the fairest (Arist. Pol. I.e.). 45 A) and other ancient authorities: see 4 7 4 E 29 XEUKOVS &£ Oewv TraiSas is Schneider's note. in harmony with Laws 956 A xP&liaTa °^ XevKa Tpeirovr' av deois eit) Kal dXXodt Kal 4 7 5 A 3 in' tjiov: 'in my case,' iv vQfj. See also Dieterich Nekyia pp. 'taking me as your example': cf. v n 524 E w 334 fTAATQNOI [475 A 5 rd avTa TavTa TroiovvTas opas, iravTa olvov etii irdo-r)^ TrpotpacreaH; ao-irafyfievovs; Kal fidXa. Kal fir)v <}>iXoTifiov<; ye, o>? iya>/iai, -. KaBopas, OTI, av fir) o-TpaTrjyrjcrai, BvvcovTai, TpuTTvapj(pvcnv, Kav fit) V-JTO fieiCpvoiv Kal cre/ivoTepoiv ' Tifidadai, VTTO o-fiiKpoTepav Kai B avXoTepa)v Ti/uwfievoi dyairooo-iv, ft>? oXcos TL/ii)<; i-rriOvfir/Tal OVTE?. IO KofilBrj fiev odv. TOVTO Br) §d8i rj firf apa bv av TWOS iTrtdvfir/TIKOV Xeycofiev, TvavTO'i TOV e'lBovs TOVTOV <\>rjo-ofiev eiridvfielv, r/ TOV fiev, TOV Be ov; HavTOs, e$r). OVKOVV Kal TOV ov aola<; Xoyov exovra TL r e y^pr/o-Tov Kai fir/, ov iXofia8r) ovSe <j)i,X6ao(f>ov elvai, &afiev OVT iiri-Ovfielv O~CTIO)V, oiBe (piXoatTov dXXa KaxocriTov elvai. Kal op8S)jo~o[iev (j>t,X6cror], TioXXot, apa Kal aToTroi ' eaovTai croi TOIOVTOL. o'i re yhp (piXoded/ioves TravTes D efioiye BOKOVCTL TU> KaTa/iav8dveiv ^aipovTe^ TOIOVTOL eivac, ol Te <j>iXi]Kooi, aTOTTWTaTou Ttvis elaiv w? 7' ev (piXococfjOK TiQevai, o\ 25 Trpo? fiev X070U? «ai T0iavT7)V Bt.aTpif3r)v eKOVTe<; OVK av edeXoiev eXdelv, wairep Be aTrofiefiio-QcoKOTe'; TO wra iiraKovaat irdvTcov yppwv 7repi0eovai TOJ? Aiovvcnots, ovTe TWV KaTa 7ro\et? ovre 7 TpiTTuap^oio-iv. If they cannot become (not ' b e ' as J. and C.) arpaTriyoi, they are glad to be rpiTTiapxoi. In time of war, a o-rpciTriyos was commander in chief; next to him came the 10 ra^lapxoi, or "commanders of the 10 rdfeis of hoplites corresponding to the 10 TOIOSTOI dvai: i.e. (pi\oded/wves efocu, not tpi\6oi ehai, as the English translators appear to suppose. Glauco has clearly indicated that he does not consider such men philosophers. But as it is the love of learning which produces them, they will have to be included, unless Socrates narrows his definition, as Glauco is in fact inviting him to do. la in TTOAITEIAC E 476 A] 335 Kara Kaifias aTr6\ei,7r6/Aevot,. TOVTOU? OVV TravTas KCU aXXovs E Toiovrtov Tbvdov ' fx.adt)TLicovs Kal Toil? TWV Te^iwSpicov (f)i\o(rocf>ov<; (prjaofiev; Ov8a/j.wt;, ehrov, dXX' 6/J.OLOVS fiev 0t\oot?. 3° X X . Toil? Be a\r)6ii>ovs • aXXd 7T&)? avTO Xeyeis; OvSafuSs, r\v B' eyd), paSlax 7T/30? 76 dXXov ere 8e olfiai ofioXoytfaeiv fioi TO roiovBe. To TTOIOV ; 476 'E7T6iS?; eanv ivavriov KCUXOV alaj(pq), Bvo av\Ta> elvai. Jltus 8' 35 ov; OVKOVV eireihrj Bvo, Kal ev exdrepov; K a l TOVTO. K.al -nepi BIKCILOV Kal CLBLKOV Kal ayadov 29. Kal Kaxov Kal iravTwv TIUV 1 fia.6T]TiKoi/s A : naBrinariKois A I I 2 ^ et corr. A 2 . (Schneider, quoting Laws 637 A, B). In is the first appearance of the Theory Attica rural Dionysia were held during of ' Ideas' properly so called in the the month of Poseidon in many xu/iai, Republic. It should be carefully noted e.g. Eleusis, Phlya, etc. " Prizes were that Plato is not attempting to prove the offered by the different denies, and comtheory: Glauco, in fact, admits it from panies seem to have been formed in the first. The Theory was approached Athens for the purpose of travelling from two directions, from the side of about the country and taking part in Mind or Thought (oi X6701 oi in TG>V these provincial competitions" (Haigh iiruTTtiixCiv Arist. Met. I 9. 99Ob 12), and Att. Theatre pp. 42 ff. Cf. Mommsen from the side of Existence (TO IK iiri Fest. d. Stadt Athen pp. 349—359). TTOXXWK I.e. Cf. Zeller4 II 1, pp. 652 ff.). It is the first of these methods which is 4 7 5 E 29 r o i s Tiov T«)(vu8pCei>v: sc. iiad-riTiKofa, or rather perhaps $(\ous followed throughout the present investigation. The etSr\ provide objects for Knowor the like, supplied from the termination of [Aad'qTLKotis. Cf. (pi\oT^xyovs in 476 A. ledge, as opposed to Opinion, and they are capable of being known : see 476 C, Athenaeus (x 452 c) wrongly connects E ff., 478 A, 479 E. Throughout a large Totis with 0iAo<7<5ous. 30 6(io£ous (iJv <j>iXoo-o(|>oi.s. fi-iv with- part of the following discussion, we are not much concerned with the Ideas as out Si is common enough after d\Ad, the strictly transcendent entities or XM/"f™, antithesis being contained in the precedexisting apart not only from particulars ing negative: cf. Prot. 344 A and Crito but also from the knowing Mind, for it 43 D. It is also found in other cases is only in so far as he knows the Ideas where the antithesis is easy to supply: that the philosopher-king can make use cf. iv 421 A, v 472 D, and Heindorf of them (cf. VI 484 c, D ) : he cannot on Theaet. 161 E. Such men resemble i\6 [476 A TTAATQNOI 336 irkpi 6 aiiTos A.070?, amo fiev ev eKacrrov elvat, rfj Be rdov 5 Kal (TwfJidrwv ical dXXtfXwv Kowwvia (palveo-dai, eicaarov. iyco, Biaipw, 'Qpdws, %w/3t? pxv iravraypv (j>avTa£ofiepa iroXXa e ov? vvv Tavrrj fjiovov; 10X67619; av ra rolvvv, r)v B' Br) k'Xeye<; iXore%vovs ical irpaicriicov<;, ical ^w/ot? av ' irepi ov? irpd^eeov 6p8a><; irpoffeiiroi thv o Xoyo<{, B (fjiXoo'o^ov';. Iltus, e<pr), O i fiev irov, r/v 8' iyco, (faiXtjicooi ical <j)iXo6edfiove<; rd<; re /caXas (fxova*; dcnrdfovrai, ra. etc roov roiovrwv Kal XP°a<> Brj/juovpyov/j-eva, avrov lcai a 'X^fiaTa Be rov KaXov avrcov J? Bidvoia rrjv fyvatv IBelv re Kal dairdaaaQai. 10. Kat 7r( VTa * aBvvaro<; ' E%ei yap iron I I : Trot A . expression ' Idea,' although it is not a translation, but a transliteration, whose unfortunate identity with the English word ' idea' is responsible in no small measure for many imperfect and erroneous interpretations of Plato's Ideal Theory. The German translators mostly render by ' Begriff.' The further specifications of the Ideal Theory in this passage are as follows. Each Idea is, in and by itself, one (476 A), changeless (479 A, 479 E), and perfect (vi 484 C, D), contrasting, in each of these respects, with the phenomena which ' partake' of or 'imitate' it (476 D n.). Plato does not now touch on the question how it is that Mind has knowledge of a perfection above and beyond what can be derived from observation and experience. This faculty of Mind is elsewhere—in the Meno and the Phaedo—explained by the pre-existence of the Soul. See on 476 c. Krohn has pointed out (PI. St. p. 96) that the examples of elSri now cited by Plato are all of them attributes—diKaiov, aSiKov, ayaBbv, naKov, etc. It does not however follow from this that the theory of Ideas is still in process of formation: on the contrary, the appeal to Glauco just above (475 E) implies that it was already a recognised dogma of the Platonic school. The simple explanation is that Plato prefers to cite relevant examples. The dSr) of SIKCUOV, ayaBov, KoXbv etc. are precisely those which it is the philosopher's duty to introduce into the practical administration of the State: cf. VI 484 c and X 596 A n. 4 airi [iiv KT\. : 'each is, in itself (i.e. viewed apart from its association with Trp&ijetf etc.), 'one, but by reason of their partnership with actions and bodies and one another, they each of them make their appearance everywhere and appear many.' The eTSos of Beautiful, for example, is, in itself, one, but by Koifuifia with e.g. an act of heroism, a sunset, a river, etc., it appears many. Similarly the elSos of Beautiful appears many by noivuvia with other etSrj, as when we say 'the Good is beautiful,' the ' Useful is beautiful' etc. The expression TavTaxou <pavTa.f6fi.eva. is better suited to describe Ideas allied with sensible particulars, than Ideas allied with Ideas; but statements involving the Kowwvia of Ideas with Ideas ' make their appearance everywhere' as well as those which connect the objects of sense with Ideas. In all such cases the statements themselves are of course true or false according as the Koiuwvia is real or imaginary; but whether they are false or true, the appearance of plurality which they give to the Idea is always fallacious. Cf. Zeller4 II 1, p. 738 n. 3 and see on 479 D. The words aXKifXav Koivuvla are further discussed in App. VII. 8 irpapcriKotis: 'men of action.' These were not mentioned in 475 D, but they clearly belong to the same category. 4 7 6 B 13 TTJV <|>vcriv. Krohn (PI. St. p. 95) justly observes that the 0i} nOAITEIAC E 476 D] odv Br/, e<pr), OVTO><;. Ol Be Brj eir C re Kal opav Ka& avrb apa ' O ovv KaXd fiev Trpdy/Ltara vofiifav, ^rjre, av Tt? rjyrJTai iirl ovap rj virap r)yr)Tai elvai alrjv oveipaiTTeiv Kal rd iicelvov ^.ere^ovra, 'K.al fia\.a, rjyovfievos, Bwdfieva tevai fiaXa. 15 vofii^av eirecroai, ov eypr)yop T I Be; Kal Bwdfievos av, r\ B 69, 20 6 rdvavTia TOVTCOV ' KaOopav ical Kal ovre rd n-eTeyovTa airo ovre avTo avro virap rj ovap av Kal OVTO? Bo/cel aoi %VV > er], virap. yiyvcoGKovTOS yvco/xTjv dv Kal TO oveipcoTreiv apa TOV TOIOVTOV. Te TI aiiTO Ka\bv Ta fiere^ovTa av ' elev; avrb Be /caXXo? firfre Bo/cel croi i^rjv; UKOireu Be. Ofioiov d X \ ' avro ro KOKOV Svvaroi rrjv yva>o~iv avTov. ToBe ecrriv, edv re ev vtrv(p Tt? idv r D r/yovfievof avro ov airdviou 337 OVKOVV TOVTOV fiev 6p6S)aifjiev elvai, Bo!;d£oPTO<;; TJdvv fiev ovv. TTJV Btdvotav ft)? 25 TOV Be Bo^av ft)? T t ovv, idv rjfilv ^aXeiraivy OVTO?, when the Idea is regarded as the Original 4 7 6 c 16 KaXd—irpd'yc.aTa. irpay(Urbild), and the particular as its likeness. juara is a sufficiently general term to include all the ixetia iroWd whichPlato does not scruple to use both figures side by side : here, for example, the Idea are specified in 476 A. The persons in question may be willing to assert that a was a Trap&detyfm just above (avrb—$ toiKev 476 c : cf. vi 500 Eff.,X 596 B). (xHfia, a 7rpS£is, TO Sinawv, TO ayadbv etc. are raXd. But they refuse to go beyond 27 OSTOS- Diimmler {Antisthenica p. isolated observations of this sort and 42) supposes that Plato means Antisthenes. admit that Beauty itself exists avro KO.8' There was undoubtedly no love lost ai/To fied' ai/ToO fj.ovoetd$s del 5v (Symp. between the two philosophers: see the 211 B) ; and hence their notions of beauty authorities cited in Urban Ueber die Erare uncoordinated, inconsistent, unstable. wahnungen der Phil. d. Antisthenes in d. PI. Schr. (Konigsberg 1882), and Zellerf 17 dv TIS lyyTJTai KTX. Cf. Symp. 11 1, p. 296 n. 2. Antisthenes was in par11a A. ticular a bitter opponent of the Theory of 19 edv T€ ev VTTV [476 D nAATQNOI 338 ov (pafiev Bogdfav aXr/dr) Xeyofiev; 30 r/pepa, o'XX' ov yiyvaxTKetv, eljofiev iirLKpvn-TOfievoi Kal afi? TL irapafivdelaOai on ov% vytaivei; "I61 Brj, atcoTrei, n epovfiev Trpb>; avrov. irap avTov, Xeyovres, 35 Kpivovfiai, 7TW? yap erj, on ye yiyvataicei TL yvcoaOelrj; avrw (pOovos, aXX Uorepov 6 yiyvcoaKtov diroicpivov. ov rj ov/c ov; a-KO7roifiev, OTI, TO fiev iravTeXdos ov 5 TOV el\iK.pivdu<; ovTOf ical TOV av firjSafjitj OVTO<; ; TJV, dyvaxria "Ov TravreXws I/cavwTaTa. el Be Brj rt ovrax; e^et tw? elvai re Kal fir) elvai, ov fiera^v 6. KTTO- 'I«az/c3? ovv TOVTO e^Ofiev, 477 yvoxTTov, fiTj ov Be /MrjSafirj iravng ayvoxrTov; el eVt [iev TO> OVTL yvwais treiOew E TOO Brj, er). dXX' r)filv el-ire roBe- av ovv fioi inrep iicelvov I av fir) ov ye n K&V el ifkeova^xf} Ael Kal rj fiovXei a>Be irvvdavwfieOa &>? e'i TO olBev, ovBels aerfievoi av tBoi/iev elBora n. ytyvaxjKei, TI rj ovBev; ' avrbv 0VK MeTafjv. S' eg dvayKt)^ shiev av iceoiro OVKOVV itrl fir) b'vri, el q: om. AIIS- exactly the same way to prove the imvyiaivei ('is barely sane'), otiSels airy ipOivos, and the delightful innuendo fttr/ie- possibility of contradiction. See Proclus vot o,v 'idot/xev eiSdra TL. Antisthenes him- in Crat. 37 (Zeller4 II 1 p. 302 n. 1) self wrote a work irepl dd^rjs xal iinrj<7l, X670S dXijffeiief 6 yap \4ytiiv thinking of it here: see next note. But TI X^yeL' 6 5e TI \iywv TO OV X^yet.' 6 5^ we must be careful to note that Plato, TO OV \iyuv a\r}()etiei a n d cf. Plat. Crat. even if we allow that Antisthenes is in his mind, does not refer to Antisthenes alone; he merely individualizes the type in him. 476 E 36 iras ydp—7V(OO-06£T) ; 'for how can something which is not, be known? ' Cf. Farm. 132 B, C in iKturrbv fan TWV voTjfj.a.TO}!', v6~q^a 5e obfteubs; 'AXV ddtivcLTOv, CIT€LV. ' A M a TLV6S; N a t . "OJ'TOS rj owe OVTOS; "Ovros. Oix *"&* TWOS, 6 i-rrl irdixtv rb vbrj/ia iirhv voei, fj.iav Ttva oSaav ISiav; 'Sal. " Q u o d Parmenides simpliciter dicit ravrbv 8' earl vociv re Kal oHiveictv ean vbr}/j.a, id sibi prorsus probari Plato plus semel significat" Bonitz Disput. Plato, duae p. 11. That everything which is known exists in a certain sense, is of course a truism. But when Plato says that the objects of knowledge ' are,' the kind of oi crBeiji are exceedingly well chosen; for Antisthenes (perhaps in his Tre/M 56£?;s 77 iituniiiiitis, perhaps in XdOav, ij oiic iariv avTil\iyew) had argued in almost 429 D. It is by no means improbable that Plato has this or some similar argument of Antisthenes in view, and feathers his arrows from his victim's wing. Antisthenes and his friends would not of course admit the connotation which Plato gives to 8c, but Plato is not attempting to prove the Ideal theory. The object of the whole investigation is to shew that his opponents possess only S6fa, on the assumption that the theory of Ideas is true : cf. 476 A n. 4 7 7 A 2 Kav si— o-KoiroiiMV. Further investigation from other points of view cannot weaken the conviction which Socrates and Glauco have already formed. The phrase is another indication that we are not here proving the Ideal Theory: see last note. Hartman should not have revived Ast's conjecture ixoptv Kal \ xv f 6 si eirl KTX.. See cr. it. Hermann's conjecture, that iird has been lost before iirl, has met with most favour. But iird iirl has an unpleasing sound, and el might just as easily have disappeared as iirei. Schneider and Stallbaum (with S and the older editors) read OVKOOV tirl n£v—£irl T TTOAITEIAC E 477 B ewl TOVTW ' fiera^v Tt 339 ty)Tr]Teov ayvoia<> re icai e'l TO Tvy^dvei ov TOIOVTOV; Tldvv /J>ev ovv. Ap ovv Xeyofiev TI B6%av elvat; IIcG? ydp ov; Tlorepov dXXr/v Bvvafiiv eiriaT 17/A17? rj rrjv avrijv; "AXXrjv. 'E7r' dXXa> dpa reraKTat. Z6%a 10 Kal iir aXXai eirvaTrjp-rf, tear' avrr/p TTJV Bvva/juv e/caTepa rrjv avTfjs. OvTCO. OvKOVV eTTlCTTTJ/J-r) fl€V TO ov; ^aXKov C XXI. £7Tt T « OVTl TTeVKe, rfVWVai, Be (uBe fioi hoicel irporepov <£>ijo-ofi.ev ' SwdfteK elvai yevos avayicaiov (1)9 eivau TI TO>V OVTCOV, ah &r) 15 Kal rjfi,el<; hvvdpeOa a hvvdfieda, xal aWo Trdv o TO irep av BvvrjTai; olov Xeyai o^nv /ecu d/cor)v TWV &vvd//,ea>v elvat, el dpa fiav6dvet,<; b ftovkofiat Xejetv TO etSo?. 'AXXa fiavQavto, erj. "A/covo-ov Br) 6 /AOi (fralveTai irepl avT(Sv. Bwdfiew; yap iya> oi)Te Ttvd "fcpbav 6pa> oine cr^rj/xa oijTe TI TUIV TOLOVTWV, olov Kal aXXcov 20 TroXXmv, 7T/3O5 a fi7ro/3Xe7ro)i/ evia BiopL^ofiau irap e/iavTa> rd fjuev D dXXa elvai, TO, Be dXXa- Bvvd/u,ea}<; S' I €t? iicelvo (JLOVOV jSXe-irw, €(f> a) re ev hwa/xuv eKaXecra, Kal TTJV /j.ev e-rrl TS avTQ) TeTay/u,evr]v Kal TO avTO d-7repya£ofievt)v TT)V avTrjv KaXu), TTJV Be iirl erepq) Kal erepov 25 direpya^ofj,evrjv dXXijv. TL Be o~v; 7rw? 7rotei<>; OVTOJ?, e<j>7). Aevpo Brj irdXiv, r\v B' iyw, ei> aptGTe. etriffTrjixr^v iroTepov Bvvafiiv E Tiva <$>rj<; elvai avTtjv, r) eh TI yevo<; TL&TJS ; Et9 ' TOVTO, ecpr], 11. dirty rty C. Schmidt: TT)V airrty All q : KCLT'—avrijs om. B. iueTa|i> 5e KT\., but the reading of q is somewhat awkwardly called 56{a a hivdintrinsically better, and the error an easier ^*ts, and at the same time spoken of it one. The reference in f/v ('is, as we saw') as possessing a iwi/us. The present is to 476 B—477 A. sentence introduces a sort of irapepyov in which the notion Siva/xis is more accurate4 7 7 B 11 Kar'a^Tiiv—<wrijs:'each of them in accordance just with its own ]y denned. We may infer that 5vv' experiments in language. ' Faculties' is, er4p(f> apa, irep6v TL dwa/iivi) eKartpa. I think, too concrete to be a right transavruiv TrtrfrvKev. The reading Kara TT)Vlation. airriv—see cr. n.—gives precisely the 4 7 7 D 28 avTrjv is difficult. It is not wrong sense. Schneider and others— quite easy to understand the word as perhaps rightly—omit airriv (with Vind. ipsam, especially as it is so far from F), while Baiter adopts Hermann's aXkrpi iTrurr^nrjv. H a d Plato written avriiv TT)V —a very improbable correction. It is iirurrffi.rii', or inrTriii.it>'—i^al avT-qv there best, I think, to follow Schmidt, supposwould have been little or no difficulty. ing that air-qv was accidentally omitted, As it is, if the text is right, we should and afterwards wrongly replaced. probably (with Schneider and others) regard airty as tautological: cf. IV 428 A n. 13 (idXXov Sk KTX. Socrates had 2 2—2 TTAATQNOI 34O [477 iraawv ye Bvvdfiecov eppcofMeveo'TdTrjv. Tt Be; 8ot;av et9 bvvafiiv 30 rj elt aXXo etSo? o'icrofiev; OvBafidS1;, e<pr}' u> yap So^a^eiv owapeOa, OVK aXXo TI rj Boga iariv. 'AXXa, fiev 8^ oXiyov ye irporepov d)fioX6yei<; u/q TO avTo elpat in'LO~Tr\pvr\v TS icai Soguv. 11 w? yap av, er), TO ye dvafidpTrjTov TO3 fir) dvafj,aprr)Tqy ravrov TTOTB Tt? vovv eywv Tcdeirj; KaXw?, r)v S' eya>, ical BrjXov, on erepov iirio-Tr]fi7] 6VTt, TO ov yvwvai cos e%ei; N a t . A o ^ a Be, (pafiev, Bo^d^ei; N a t . T H ravrov, oirep eTrio-rr/fir) yiyvcocricei; ical karat 5 yvtoaTov re ical Bo^acrrov TO ai)TO; r) dBvvarov; ' ABvvarov, ecpr), etc TS)V thfioXoyri/jbevcov, e'tirep e V aXXw aXXr) 8vvafii,<; 7revicev, Bvvdfieis Be dpfyorepal eo-rov, Soija re ' /cal iino-Tr)fir), dXXrj Be B e/carepa, o5? (j>ajj.ev. eic TOVTIOV 8rj OVK ey^copel yiujarov /cat So^aarbv ravrbv elvai. OVKOVV el TO OV yvtocrov, d'XXo Tt av 10 8o^a 11 • TO A 1 !!: T6 iv yi irov—86!-a 54. But the introduction of (papiii breaks the balance, irbTepov KT\. ? The conjecture is not con- and suggests a new departure. The real vincing, although it was at eTnorri/ir] that reason for writing Sofdfei is the occurrence the digression began in 477 B. "If I were of dp' oSir T6 fi-ii ov 5o|af« (sc. 56|a); in to make any change" says Jackson " I 478 B. Unless 5o|afei is read here, it is would put avri)v before or after riS^s." very difficult to supply the subject of 4 7 7 E 30 o£cro|MV. 6 with two Sofafei there. Reading So^d^ei, again, Vienna MSS reads dTjcrofjiev, which is also we supply after yj rairdv not doifdfete a correction in Cesenas M. 8i\aoii£v was (as must be done if the infinitive is read), likewise conjectured by Cobet. A precise but 5o£df«. This too is an improvement, parallel is hard to find; but is because it provides an exact balance to used elsewhere of the operations of the yiyvwvKu. If Plato had meant fj rairbv mind (cf. 478 B), and $i/dTepcu «TTOV. The union of (Versuch ein. genet. Entw. d. PL ayaffSv a plural subject with a dual verb is tolerp. 13) would read Svvafus, but 5wafie(la ably frequent in Plato: cf. Euthyd. 278 E, should of course be taken in its full etymo303 c. These and other examples are logical sense. quoted in Roeper de dualis usu Plat. 32 TTWS 7dp av—Ti8«£-q. The infallip. 30. bility of knowledge is a cardinal principle 4 7 8 B 10 dp" oiv—8o?d|6t; J. and with Plato: cf. Gorg. 454 D and Theaet. C. understand 6 oo£dfwc: but 56fa is 4 152 c, 186cff. See Zeller 11 i , p . 591. more appropriate in itself, and much 4 7 8 A 4 Sogat^i.. See cr. n. The more easily supplied, especially if So|dfet same conjecture had occurred to Jackson. is read in 478 A: see note ad loc. 5of dfeix is in itself defensible and seems at 11 rj dSvvarov KT\. Cf. Theaet. 189 B first sight required by the balance of clauses oi)x fijoa olijv Tt TO fiA) ov Sofafeie, o0Te •rjp 8' eydi, tT apiare, < ^ 7 r t > i-wiffTi)fXf]v. 479 A ] TTOAITEIAC E 34 1 TI r) ov ye ov-% ev TI, aWa /jLrjBev opOoTdT av ' irpoaayopevoiTO. Haw ye. Mr) 6'vn /j,r)v dyvoiav e'£ dvdyKr/<; direBofiev, OVTI Be 15 yvuxriv. 'Opdws, e<jyr). OVK apa ov ovBe fir) ov Bogd^ei. Ov yap. Ovre apa ayvoia ovre yvaso-K B6%a av elr). OVK eoiicev. "'Ap' ovv e«T09 TOVTIOV icrriv, VTrepfSaivovcra f) yvaxriv o~a$>r)velq rj ayvoiav do~a<j)eia; OvSerepa. ' A U ' apa, r)v 8 eyd), yvcbo~ea)<; fiev o~oi (palverai So^a GKOTwheo-Tepov, ayvoiai Be avoTepov; Kal TTO\V 20 D ye, er). 'EI>TO? S' ' dfL^>olv xeiTai; N a t . MeTa£v apa av elr) TOVTOIV Bo^a. KofjLbBfj fiev ovv. Ov/covv ecj>afj,ev ev TOI? irpocrOev, et Tt (fiavevrj olov lifia ov re Kal fir) ov, TO TOIOVTOV fiera^ii KelaOai TOV el\iicptv(3<; OVTOS re Kal rod 7raVra>9 firj 6VTO?, Kal ovre eino"fr)firjv ovre dyvoiav e-rr' avrw ecres. Nvv Be ye TreavTai fieTa^v TOVTOIV o Br) KaXov/iev Bo^av. Ui(f>avTai. E XXII. 'FiKeivo ' Br) XeLTroir' av r)fuv evpeiv, to? eoiict, TO dfi^}OT€pa>v /jieri^ov, TOV elvai re' Kal )ir) elvat, Kal ovBerepov eiXiKpives opOws av irpoaayopevopevov, iva idv (fravj), Bo^aarbv 30 ai^To elvai ev BIKJ) Trpocrayopevco/nev, TOIS fiev a.Kpoi<; TO, aKpa, TOI? Be fj,eTa^ij TO, (leTa^i) aTroBiBovTes. r) 011% OVTWS ; Ovrco. TOVTCOV 479 Br) vTTOKeifievcuv Xeyera) /MOI, (f>r)o-o), Kal diroKpiveaQca \ 0 irepl TI2V OVTICV oOre aurb Kad' auro. fii} 6V is here the bare negative—absolute not-being. Cf. Bosanquet Companion p. 212. 14 f.y\ ov yc: i.q. TO IIT) OV ye (cf. /nil SVTI just below), not ei pri el-q ye (as Stallbaum and Campbell suppose). Schneider and Jowett take the right view. 4 7 8 c 16 8o£a£ci. The subject is S6£a rather than 6fio£df&w,in spite of 6 5o£afwe above. 56£a was the subject of the verb where the two stages of the argument began (478 A rj TO.VT6V SC. 66|a 5o|afei and 478 B ap' oSv TO fir) ov Sofdfei), and ought to be so in the conclusion also. 18 cra<j>i}vet<j—a€t<£. The full significance of these words does not appear till vi 508 Dff".,where the relation between Light and Truth is explained. See note ad loc. and vi 511 c n. 2i IVTOS 8' dp.4>otv. Hartman (with Ast) prefers tVrds Sri a/j.<pow. It is much better to regard the expression as a step in the argument, leading to the conclusion /uera£i) &pa KT\. 4 7 8 D 23 otov—ov. olov is adverbial; if it were an adjective the infinitive would follow. The qualification suggests that in the ultimate analysis it is inaccurate to say that phenomena ' both are and are not': the truth is that they lie somewhere between being and not being. Hence also OUTOJS ^ x € t ^ s cleat re Kai /J.TJ eTvat in 477 A. See also on Kal yap ravra KT\. in 479 c. It should be noted that Plato now adds afia : in 477 A it was absent, See on 479 A ToiiTwv yap 5^ KT\. 4 7 9 A 1 6 xpi] T7AATQN0I 342 [479 o? avTO fiev KaXov Kal IBeav Tivd avrov KaXXov<; firjBefiiav r)') del KaTa, TavTa wo~avTcoiXo9edfjLcov Kal ovBafifj dve%6fjbevo<;, av Ti? ev TO KaXov 5 j) elvai Kal BUaiov, Kal T&XXa OVTO). TOVTCOV yap ST/, w apiGTe, rjo-ofj,ev, TWV iroXXdov KaXcSv fidjv TI eo-Tiv, b OVK ala^pov avrjaeTai; Kal T5>V BiKaicov b OVK dBiKOV; Kal TWV ocriaiv, b OVK dvocriov; OVK, a'XX' dvdyKri, er), Kal KaXd 7r«? avTa I Kal aia-%pa B <j>av7Jvai, Kal b'cra aXXa ipwTas. T t Be; Ta iroXXa BnrXaaia 10 T/TTOV TO rj/xiaea, rj BnrXdcria <palverai; OvBev. K a t fieyaXa Br) Kal (TfiiKpa Kal Kovipa Kal fiapea fir) TI fiaXXov, a av (j>r]o-(ofiev, TavTa Trpoapr^drjcreTai, rj TavavTia; OVK, aXX' aei, ecprj, eKacrrov dfMpoTepcov e^erai. TloTepov ovv eo~Ti ftaXXov rj OVK k'o-Tiv eKaaTOv TWV TTOXXWV TOVTO, o civ Ti del I I : dei /j.iv A. xpv, ovSi rbre fiiv, TOTS S' oil, ovBe 2 ISeav Ttva. ISia has not yet been irpbs fitv TO KaXbv, irpbs fle" Tb aiffxpbv, used in the Republic of the Idea; hence ovff If6a ixtv Kakbv, ivda Si a.iaxp°", ws nvi. Krohn (PI. St. pp. 64, 96) has Tifft fiiv ov Kakbv, Tiai 5e alaxpbv. This pointed this out, but makes too much passage will explain what Plato means of it. In ISia, as Cohen remarks (Platons by saying that there is not one of the Ideenlehre u. d. Mathematik p. 12), "das ISfiv pulsirt" : cf. 475 E Toils TTJS aXyBdas iroWa Ka\a which is not also alaxpov. Cf. also Bosanquet Companion pp. 213 f. —(pt\o()ed/jLOi>as, VI 486 D and Symp. Krohn (Pi. Fr. p. 73) argues that this 211 D. passage is inconsistent with the Maxim 3 del—vofitijci.. fiiv after ad—see of Contradiction as laid down in iv 436 B. cr. n.—is retained by Schneider and But Plato does not mean that rot TTOXXA others. It is however much harsher than Kahi, are aivxpa Kara. Tairbv Kal trpbs the ordinary cases of y.tv without Si (see Tavrbv, nor should cfjua in 478 D be on 475 E), and the majority of MSS agree interpreted in this sense. A particular with II in omitting it. Madvig would Ka\bv is a/xa Ka\bv Kal aiaxpov, OJS Tiff I delete the article before /caXd; but its ixev ov Ka\6v, Tiffl Si alffxpov. Cf. retention provides a better antithesis to Zeller4 n 1, p. 627 n. 2. av TIS iv TO KaXbv tprj eTvai. Ta KaXd is here the plural, not of KaXbv TI, but 4 7 9 B 9 T<{ iroXXd SiirXdo-ia are of Tb KaXbv; and Plato means that the irpbs fxiv Tb StTr\a T70AITEIAC E 479 343 C areaiv, er], eirafi(f>OTepi^ovo'iv eoiicev, Kal ra> ' TWV -jraiSeov alviy/iari, T&3 irepl rov evvov^ov, rrj<; fdoXr]^ irepi Tr)? WKreplBos, ov avTov avrrjv alvlrtovTai Kal OUT' elvai ovre fir] elvai @a\eiv Kal yap ravra ovBev avrcov Bvvarov ovre d/j,<j}OT6pa oiiTe ov&erepov. "E^et? ovv avroK, Xptfaei, rj oiroi Qrj OVT€ yap iirafKporepi^ei, Traylw; vofjaai r/v 8' eya>, o TI ovcrias re tcai rov 20 TTOV (TKOTfoSio-repa fir) OVTOS TTyjo? TO fidWov eivai. Hvprjica/Aev apa, &>? eoiicev, on TO, T&V TTOWCOV iirafujiOTepl^ei Vind. E et corr. q*: twa/MpoTepifav AIIS^. Hase Thes. s.v. The ' children's riddle ' is (according to one of the two versions given by the Scholiast) alms TIS ecrriv lis 15 a> Kal e esse d/j.rpoTepa." The text is perfectly sound. Phenomena, says Glauco, cannot be ' fixedly conceived o f as either avfip re KOUK dvy]p \ bpvida KO{IK 6pvtd' ib&v (a) being or (6) not being, nor yet as TE KOVK Idtbv, I ^7ri £i5\ou Te KOU £}J\OV (<:) neither of the two. The fourth Ka6i)ii,4vrjv \ \W($ re KOV \t8ifi /3o\oi re KOV alternative is to ' fix them in the mind' fiiXoi. Athenaeus (x 452 c) assigns it (on as (d) both being and not being. This the authority of Clearchus) to Panarces. too is impossible, although we may say The interpretation is " a eunuch aimed at that they ' both are and are not' (477 A, a bat which he saw imperfectly sitting 478 D). The reason is that they are not, upon a reed with a pumice-stone and in the last analysis, ' both being and notmissed h i m " (J. and C ) . This riddle being,' but something between the two, was used as an exercise in logic among as Socrates presently points out. (See the Stoics (Diimmler Antisth. p. 43), also on olov in 478 D.) Phenomena canbut that is not a sufficient reason for supnot be fixedly conceived (irayiais vorjeai) posing (with Diimmler) that they took it in any kind of way, because they have from Antisthenes. no fixity themselves. They are in a constant state of Heraclitean flux: cf. 4 7 9 c 16 Ttjs poVrjs ire'pi KTX. The MSS apparently read irepl: -jripi is due to Kv\ivhu7a.i, TT\O.VT}T6V in D and (for tra-yitas) iv 434 -an. Benedictus. Stephanus wishes to delete the second, Richards the first preposition, 4 7 9 D 23 r d TOJV iroXXoSv KTX. : but the whole sentence is loosely con"the multitude's multitudinous formulae" structed, as if a mere child's riddle was Bosanquet. The words refer to general not worth remembering or dwelling on: rules, standards, canons, believed in by ' the children's riddle about the eunuch, the multitude (cf. ra TWV TTOWQV doy/xara don't you know, about hitting the bat, vi 493 A), who have on every single what it was the riddle says he struck it subject many such standards (iroXXa vbwith, and on what it was sitting.' <£ and lutia), mutually inconsistent and unconot us (as Baiter supposed) is the reading ordinated, because they do not know of A. that TO KUKOV, rb ayaBbv etc. are each of them cV. They say, for example, ' TO 17 Kal Yap Tavra KTX. ravra is of TJSV is KOXOV, ' ' TO avfupepov is KOKOV, ' course ra iroAXd, as Jowett and others ' rb dyadon is Ka\6v,' and so on. Such rightly explain. Campbell appears assertions give the appearance of plurality strangely to take it of the children's riddle. I agree with Ast that eira/j.<po- to T6 KOKOV, by connecting it, not indeed Tepi^eiv—see cr. u.—must be wrong. It with the objects of sense, but with other dS-q (cf. 476 A, 476 C ««.). The form is usual to supply (owe, but this is very in which Plato expresses his conclusion difficult, and the categoric affirmative is {TO, ™ TTOMUC iroXXd Do^t/ia. KOKOV much more to the point. For the error see Tripi and not simply r a TTO\\O. Ka\a) Introd. § 5. Hartman hastily pronounces ofir' a/jupOTepa oure oiiShepov spurious on prepares us for vi 484 c, where the whole purpose of this enquiry is disclosed. It the ground that " illas res ovSerepof esse is the business of the philosopher-king to modo (OSTC dual.—i/orjtrat) dictum e s t , " bring order out of chaos by remodelling and that " non verum est illas res non 344 nOAITEIAC E [479 D 7ro\\a po/Mfia icaXov re irept ical T&V aXXav fieraijv TTOV KVXIV25 Seirai rov re fir) 6W05 ical TOV OVTOS etXi/cpivws. Hvptficafiev. Hpoa>fio\oy^(7a/j,ev Be ye, et TL TOIOVTOP cfyaveir], Bo^aarbv avTo dXX" ov yvcoarbp Belv Xeyeadai, rfj fiera^v Bvvdfiei rb fiera^v trKavrjrbv dXiaicofievop. ' D,/AoXoyi]icafj,ev. Tot/9 apa 7roXXa icaXa 6e(ofievov<>, ' avro Be TO icaXov /u,rj 6pa>VTarjaofjuev 'dtravTa, ytyvwcnceiv Be &v Bogd&vaiv ovBev. 'Avdy/cr), ecfrr). Tt Be a S TOIK; avrd eicacrTa 6eo)fievov<; ical del Kara, ravra d>aavTo)<; ovra.; dp' ov yiyvcocr/ceiv d\\' ov Bo^d^eiv; 'Avdy/crj ical ravra. OVKOVV ical dcnrd^ecrdal 35 re ical i\eiv TOVTOV; fiev ravra rjcro/j,ev, e' ol<; yvS)' OK Bofja; r\ ov /J,vr)/j,ovevofiev, OTI (pavd*; re ical 480 •%poa$ icaXa1; ical rd Toiavr e<pa/xev TOVTOVS iXoB6^ov<; /caXowTes avrovs fuiXXov fj iXoa65 <pov$; ical apa rifjuv a6Bpa j^aXeiravovaiv, av OVTCO Xeyon/xev; OVK, dv y ifiol ireldwvTai, e(f>rj • TW yap dXrjdel j^aXeTraiveiv oi) de/ii<>. T0119 axiTO apa eicaaTov TO OV do-Tra^ofievov<; (f>bXoo-6<j)ov<; dXX1 ov (f>i\o86!;ov<; icXrjTeov; TlavTaTraai fxev ovv. TeAoc noAueiAC e . the mfiifia of the many in conformity with the Idea. He must not allow them to predicate Kotvwvia of etdr; unless the c'iSri really intercommunicate. 28 iroXXd KaXd. Is /caXd the plural of 'the beautiful,' or of ' a beautiful'? This question is raised by Bosanquet, who answers it thus: " the sentence about formulae leads me to interpret it in the former sense = 'many standards,'or cases accepted as standards,'of beauty.'" Cf. 479 A, where however we have iroAXa Ta Ka\d, and its antithesis %v rb KO.\6I>. The expression 7ro\Xa ra\a must, I think, be taken in its usual sense, as the plural of KOXOK ri; but it includes not only the objects of sense, but also i/d/upa irepl xaXoC, which are themselves ?roXXa KaXa, because they connect airb TO KOXOV with another eI5os. See last note. 4 7 9 E 32 a i r d gKaora: ^ the generalised expression including avrb KO.\6V, airb Skaioc and all the Ideas. Cf. vi 507 B n. 4 8 0 A 2 &j>apcv. 4 7 6 B. 5 dpa—X£ya>|«v; See Isocrates de Soph. 8 tr\dus KaropBovvras rois r a t s 56£ais xp°'^'">vs V T0^>s TV" E i i f i M ' ^XCLV eirayyeWofiivovs. To this (according to Teichmiiller Lit. Fehd. 1 p. 103) Plato here replies, and the retort is supposed to be the more telling, because Isocrates, in spite of the sentence just quoted, aspired to the name ovs. The connotation of os has greatly altered or developed since Book I I : see II 376 B «., and cf. Krohn PI. St. pp. 9, 20, 102. Krohn is fully justified when he calls the concluding part of Book V " t h e turning-point" of the Republic (ib. p. 107). Plato's hitherto ' Hellenic city' is now well on the road to become an 'ensample in the Heavens.' APPENDICES TO BOOK V. I. On the relation of the fifth book of the Republic to Aristophanes Ecdesiazusae. That there is some kind of connexion or interdependence between the Aristophanic and Platonic descriptions of a communistic ideal, is a theory which has been strenuously advocated by a succession of distinguished scholars from the middle of the 18th century to the present day. The author of the suggestion was apparently Bizet, who, as I learn from Tchorzewski (de Politia, Timaeo, Critia 1847 p. 150), appended to his argument of the Ecdesiazusae the note 6 8' Apio-roi^iavt/s Sta TOVTOV roiis tjuXoaorftovs, ots ex#pos Ijv, ixaXurra 8e TO. TOV IIAaTGUJ'OS TTipi TToAlTtiaS /3l/3A.l'a lj/€y€lV (TKOJTTTeiV KCU KIDfUwSuV SoKfl. An attempt to establish the connexion was made by Lebeau in 1760 (Tchorzewski 1. a), but the first to advance any serious arguments in its support was Morgenstern (de Plat. Rep. comment, prima 1794 pp. 74—78). In one form or another, the theory received the support of, among the older generation of scholars, Boeckh (de simultate Xen. et Plat. 1811 p. 26), Bergk (Comment, de rel. com. Attic, antiq. 1838 pp. 81, 404 n.), Meineke (Hist. crit. com. Graec. 1839 pp. 287 ff.), and Tchorzewski (1. c.): see Susemihl Gen. Entwick. 11 pp. 296 ff., where the author mentions the most important writings on the subject down to 1857. The original theory has undergone some new and remarkable developments since the efflorescence of the chorizontic school of criticism, in whose hands the apparent connexion between the Ecdesiazusae and the Republic has formed a useful weapon for attacking the unity of Plato's dialogue. Foremost of these critics is Krohn (PL St. 1876 pp. 72—83, and PL Frage 1878 pp. 36 f.); among the others, we may refer in particular to Stein (de Ar. Eccles. arg. e quarto reip. Plat. lib. sumpto 1880), Teichmiiller (Lit. Fehden 1 1881 pp. 15 ff. and 11 1884 pp. 41 f.), Bergk (Gr. Literaturgesch. 1887 iv pp. 85, 462 ff.), Usener (in Brandt's zur Entwick. d. PL Lehr. v. d. Seelentheilen 1890 p. 6), and above all Chiappelli (in Riv. di Filologia etc. xi pp. 161—273 and xv pp. 343—352), to whom we owe what is in my opinion by far the most interesting and valuable discussion on the whole subject. A few distinguished writers still maintain that the philosopher and the comedian are probably independent of one another, notably Zeller (Phil. d. Griechen* 11 1, p. 551 n. 2) and on the whole also Hirmer (Entst. u. Komp. d. Plat. Pol. pp. 655—660), but the balance of published opinion is in favour of recognising in 346 APPENDICES TO BOOK V. some shape or other a historical connexion between the socialistic burlesque of Aristophanes and the serious communism of Plato. In reviewing the available evidence, it will be convenient to consider, in the first place, any external indications which may be supposed to have a bearing on the theory; secondly, any alleged or possible references to Plato himself in the Eccksiazusae, or to Aristophanes in the fifth book of the Republic; thirdly, the general similarity between the two writings; and finally, such particular resemblances of language and idea as have been adduced in support of the allegation that Plato has in view Aristophanes, or Aristophanes Plato. I. Alleged external evidence. According to Aristotle (Pol. B 7. 1266 s 34ff.),ouSets—ovre TT\V irtpl TO. TiKva KOLvonqTa xai r a s ywaiKas aAAos (i.e. Other t h a n P l a t o ) KeiccuvoTOfujjKev ovre irepi TOL Timaeus 18c remarks, with reference to the communism of the Republic, rj TOVTO /j.iv Sia r-qv a.r)Qtiav TWV Aex^e'vTcov eviwrjfiovevTov, on KOIVO. TO. TWV yafituv Kal TO. TWV irat&tov irS(rtv a.TrdvTU>v eTidefiev KTX ; O n t h e strength of these passages Teichmiiller (11. cc.) has argued that the fifth book of the Republic must have preceded the Eccksiazusae. The argument is, however, as Zeller points out (I.e.), altogether inconclusive ; for Aristotle does not assert that Plato was the first, but that he was the only authority, who introduced this innovation. It is therefore clear that Aristotle, who must have known the Eccksiazusae, is excluding the fantastic creations of comedy from his survey. This inference is further supported by another passage in the Politics (ib. 12. I2 74 b 9—11), where rj r e TWV •yuvaiKtov KOI iraiSwv KOU TIJS ovtrtas KOIVOTIJS /cat TO. (rucnrtTia TOUV yvvaiKwv are Said t o b e i o t a HACLTOJI/OS. S e e also Newman, The Politics of Aristotle, Vol. 11 p. 282. It has been maintained on the other hand that the Eccksiazusae is earlier than the Republic, because Aristophanes declares his proposals to be /xrjTe St8pa/uc'i/a /J.1JT tiprj/xiva. irw irporepov (Eccl. 579), but, in point of fact, the educated Greeks of Aristophanes' time probably knew that communistic societies had already existed (see on V451 c, 457 B), and Zeller takes the comedian much too seriously when he supposes this line to demonstrate the priority of Aristophanes' play even to the proposals of the philosopher. No ancient writer, so far as I am aware, has suggested either that Aristophanes refers to Plato, or that Plato refers to Aristophanes; and there is no other external evidence of any kind, if we except certain chorizontic conjectures which are in harmony, so far as they go, with the well-known statement of Gellius (Nod. Att. Xiv 3) about the separate publication of part of the Republic. See Introd. § 4. The question must therefore be decided, if at all, on other grounds. II. Alleged or prima facie possible allusions either (a) to Plato in the Eccksiazusae, or (b) to Aristophanes in the fifth book of the Republic. (a) The name of Plato does not occur in the Eccksiazusae. This fact has sometimes been used as an argument against the theories APPENDICES TO BOOK V. 347 connecting the Ecclesiazusae and the Republic: see for example Zeller4 11 1, p. 551 n. But, as Bergk'(Gr. Literaturgesch. iv p. 86) and others have pointed out, the later comedies of Aristophanes comparatively seldom attack contemporaries by name1, and in any case Aristophanes was quite at liberty, if he thought fit, to caricature the scheme of Plato without specifying its author. Cf. Krohn PL St. p. 76. Is Plato present in disguise in any portion of the play? Some critics have detected an allusion to the philosopher in the words with which the Aristophanic chorus introduces the communism of the Ecclesiazusae : vvv S17 Set 'S' KOL (JHX6OV iytipetv i Tcucri (pCXaicriv afavvtiv (vv. 57 l —573)- The reading of the MSS is i\6ov, and there is no sufficient justification for the conjectures <j>iX68rifi.ov or <£I\OKOIIW, for the dactylic measure may easily pass into the trochaic, as in Frogs 884 (quoted in Blaydes' note). It is of course possible, on the face of it, that Plato is in Aristophanes' mind, and the possibility becomes still more evident if we read mv, which Bergk declares—somewhat hastily, I think— to be necessary on metrical grounds (Gr. Literaturgesch. iv p. 463 n. 135). But iX6a-orj>ou gives the better construction and sense, and the words of Aristophanes as they stand in the MSS do not in themselves suggest a reference to the theories either of Plato or of any other philosopher. The adjective <£iA.oo-oov is merely an amplification of iruKv-qv. Cf. Hirmer 1. c. p. 659 n. 2. Others may be inclined to recognise Plato in the euTrpcirr/s veavi'as who proposes the yvvouKOKparia of Aristophanes' play : ju-era TOVTO TOIVVV €VTrp€7ry]<; v c a v t a s TII a.veTrr]Srj(T 0//.010S N i / a ' a y p j v , KaTve^etpyjcrev A c y a v ok XPV T<*paSo£vai rais ywai^t rr)v TTOXIV KTX. (vv. 427—454.) But in this instance also the identification would be purely speculative, and much the same may be said of Bergk's conjecture (Comm. de reliq. Com. Att. ant. p . 4 0 4 n.) that rov TWV ypaev apurrov in verse 995 refers to Plato : Ncav. dXX' Si fxeX' 6ppw8uj TOV ipacrTijv Nea^. TOV TWV yparfaeiov Neav. os TOTS veKpoitri £a>ypa<£et Tas XTJKVOOVS, Yp. Tlva.; apurrov. 1 p. OVTOS O €O"Tl TtS ; aXX' m-jriO', oVcos firj cr' £irl Ovpauriv oi/'erat. (VV. 9 9 4 — 9 9 7 . ) 1 Plato and his school are however frequently mentioned by the poets of the New Comedy. The following references are due to Stein (I.e. p. 9 n.): Theopompus ap. Meineke Frag. Comic. Gr. 11 p. 797, Anaxandrides ib. i n p. 170, Amphis pp. 302, 305, Ephippus p. 332, Epicrates p. 370, Cratinus Junior p. 378, Alexis pp. 382, 451, 453> 455> 468, Philippides iv p. 468. See D. L. Ill 26 ff. 348 APPENDICES TO BOOK V. There remains a single passage in which the fertile imagination of the same scholar discovered a precise and positive allusion to Plato. It is a tolerably well established tradition that Plato was originally called Aristocles (D. L. in 4, and other evidence in Zeller4 n 1, p. 392 n. 1), and Aristyllus is a diminutive or hypocoristic form^ of that name. See Etym. M. p. 142. 55 ff. 'AptoruXXos• ovo/ixa irapa 'ApurTocfaavei. tLpTjTai Sk viroKopurriKws 6 'Apiaro/cX^s, and Eustath. ad II. p. 989.. 45 V7rOK£K0pi(TTXX<>S £K TOV 'HpaicX^S TOV 'ApKTTOKXjJs 6 'Apta-niAAos Trapa T<3 KCO/J,IK<5, with Fick Griech. Personennam. p. LII. Now in the Ecdesiazusae 646ff.,after Praxagora has described the advantages of domestic communism in language very like Plato's, we read :— IIpa£. TTO\V /xivroi Seivorepov TOVTOV TOV TrpayixaTos ecrri,— IIpa|. £i (T£ <£iA.?jo-£i£i/ 'Apla-TvWos, BXfiTT. OtjU-tO^Ot TO.V KGll KttiKVOL. B\£7T. TO TTOLOV ; <j}d<JKWv avrov irarip etvai. I I p a | . (TV Se y o£ois av Ka\a.fx,iv6rjL(Tf).a ytvitrOai, WCTT' ovf(l SEOS fuq (re i\rjo~r]. BXETT. 8etvbv fiivrav k O Why should not Aristyllus be Plato? Bergk had the boldness to suggest their identity (I.e. p. 403 n.), and in the following year Meineke upheld the same view by the citations which I have given. The conjecture deserves the praise of ingenuity, but is far from probable in itself, and has met with little favour at the hands of recent writers. If Plato is personated by Aristyllus, we can only say that his features are distorted beyond the possibility of recognition both here and in the Plutus fjuv8w(TOfj.€v 6' wenrep (TV 8 ' ' A ' X A p rpayov \ OTECT0E IKfjTpl f(OLpOl ( w . 3 I 3 nor is it at all likely that Aristophanes, even in a late comedy like the Ecdesiazusae, would have had recourse to so far-fetched a cryptogram. We meet with Aristyllus as a distinct and separate proper name before the archonship of Euclides (CIA i 299, CIA 1 447 col. 1, quoted by Hirmer I.e. p. 659), and we have no reason for disbelieving the Scholiasts when they remark that this particular 'ApiVruXXos was only some aierxpo7roios or other whom Aristophanes wished to deride. To judge from his posthumous history of Greek literature (iv pp. 86, 463), Bergk himself afterwards abandoned the idea that Aristyllus stands for Plato. It will be seen that the available evidence under this head is quite insufficient to establish the probability of any kind of connexion between the Ecdesiazusae and the Republic. {b) It has been maintained by Chiappelli (I.e.) and other writers that Plato makes frequent reference to Aristophanes in the course of Book v. The expressions in question have been separately dealt with APPENDICES TO BOOK V. 349 as they occur : but it will be easier to estimate the cumulative value of their evidence if we bring them under the compass of a single survey. The following passages claim consideration : (1) OUK «rre oo-ov io-fubv \6yiav iweyeLpere- ov iyoi 6p<jiv iraprJKa TOTI, p.r] Trapd /^TO 1 di/SpEiW Spafia 8t»' 452 BC. (5) judraios os yeXotoi' aXXo TI rjyciTat ^ TO Kanov, Kat 6 €jrix«pwv 7rpos aXXijv riva, oi//tv d7ro^3Xe7r<«v «5s ycXotov ^ T^V TOV TC Kai KaKov, Kal KaXoC av o-irovSd£u Trpos aXXov TWO. O-KOTTOV TOV TO5 dyadov 452 D. Cf. also 8*7)6eLO~i T£ TOVTOI' /x^ TOL avT(Sv irpdrreiv, aXXa o-jrovh'd£eLV 452 C. (6) TOV TO. ivavria XcyovTa 454 E a n d TOV Ta TOiavTa ai'TiXe'yovTos 455 A(7) 6 St ycXcuv af^p CTTI yv/x.vais yuvai^tV, roC /SCXTIVTOV €i/£Ka yv/xva^ofievais, dreXrj TOV yeXoiov [oro0ta$] 8p«Va)v KapTrov, ovSev ol8ev, 00s IOIKEI/, e^) w yeXa ovo o Tt TrpaTTet 457 B* (8) Kal jncv S^ Kai Tots irpoarBev ye wfi-o^oyov/jav 4 6 4 B. (9) w 2«)KpaT£S—TototiTov £Ky8^8XiyKas prj/xd TE Kal Xdyov, ov etirtov 7;yo{! or! crk irdvv 7roXXous TE Kal ov av\.ovs—Biiv SiaTCTajueVous «>s Oavfxdcna ipyao-ofiivov; 473 E £ In nearly all these places Chiappelli (I.e.) suspects that Plato has Aristophanes in view. As regards the first, it is tolerably clear from Plato's choice of the word iraprJKa that the io-fibs \6ywv means the swarm of subjects which Socrates will now have to discuss, and not the hostile criticism which he will encounter: see note ad loc. The notes on (2) and (3) will shew that neither of these passages warrants the conclusion that either Aristophanes or any other representative of Athenian comedy is intended. It would be almost equally rash to identify TOV TO. ivavTta XeyovTa in (6) with Aristophanes, and in (9) Plato is manifestly thinking of a coalition of antagonists, not to mention the fact that the subject of the philosopher-king, which evokes this exclamation from Glauco, is nowhere hinted at in the Ecclesiazusae. If the imperfect <J/u.oXoyoJ>ev is to be retained in (8), the sentence becomes more pointed on the supposition that Plato is replying to some criticism or caricature of his communistic theories; but even without such a hypothesis, the meaning is satisfactory enough. In the other three passages, viz. (4), (5) and (7), it is difficult to resist the impression that Plato's vigorous invective, though professedly general, has also a personal application. There are several places in the Republic where 35o APPENDICES TO BOOK V. Plato has with much probability been supposed to be thinking of an individual in describing the type, as, for example, when he pours contempt on the epideictic rhetorician in the person of Isocrates (vi 498 un.); and it is quite possible that he thought of Aristophanes when he wrote these words. But there cannot be any reference to the Ecclesiazusae in particular, for the Ecclesiazusae does not touch upon any of the special topics which Plato here mentions, such as the athletic and military exercises of women. The most that we can reasonably affirm is that, if the Ecclesiazusae can be shewn on other grounds to be an attack either on Plato's own theories, or on views with which he sympathised, the personal tone of (4), and especially of (5) and (7), is most easily explicable on the hypothesis that they are a sort of counter attack on Aristophanes by Plato. III. The general resemblances between the two works in respect of subject-matter and content. The Ecclesiazusae falls into two well-marked divisions (1—876, and 877—1181), the second of which merely elaborates and illustrates the idea expressed in vv. 615—618, and contains nothing which can fairly be quoted in this connexion. It is otherwise with the first half of the play. There Aristophanes deals with a number of subjects which are treated also by Plato, viz. Community of Goods (590—594, 597—610, 673—692), Community of Women (611—634), Community of Children (635—650), the absence of every kind of Sixai (657—672), and the establishment of fuo-cm-ia (715 f.). The coincidence is remarkable and certainly requires explanation. IV. Specific parallels in idea, or in language, or in both idea and language. These are more numerous and sometimes, perhaps, more remarkable than is generally supposed. We may tabulate them as follows : PLATO. ARISTOPHANES. (1) Tas ywaiKas Tavras TWV aVhpwv TOVT «ai rauras yap Koiva; 7roio) rots avSpacri /3ov\ofievta (6l4f.) (2) OTL TrdvTtav £v/J.opwTaT' av /cat ft,r)v on /jiiv ^pr/crra 8iSa£a> iri£»? TrpaydivTO. rrj TrdXei Kal TOIS arevia (583). <j>v\.a£iv 4 5 8 B. (3) irarcpas 8c /cai Ovyarepas Kal irws ovv OUTO) £,a>vT<x>v rjjxwv TOVS a vvv hrj eXcyes TTOJ? hiayvwaovrai avrov TrcuSas e/ccurTos ' coral Swaros dXkjX; hiayiyvtao~Ke.lv; T i Bi Sci; iraTepas yap a7ravTas I TOVS 7rp£o-/3uTepous 461 C f. Travri yap, <S SLV dvr) TIC, vj ok aSeA^xjJ rj cos ^ ^ *i o!s irarpL rj cos Hrjrpl y vet rj 6vyarpl rj TOVTWV €/cyoi/ots rj irpoyovois vofuei ivTvy\avtiv 463 C : cf. 461 D. avTtov elvai roifri xpovouriv voftiovo~iv (635—637). APPENDICES (4) k\op,ev aw—fj.(it,ov dyadbv TOV o av £vv&rj re KCU Troaj /u'av (sc. TTJV TT6X.IV) ; OVK exofiev 462 A f. TO BOOK V. 351 dXX' eva TTOIW KOLVOV iracriv (HOTOV /cat TOVTOV 5/J.OIOV ( 5 9 4 : cf. 5 9 0 — 593)T-qv 81 StaiTav TLva Troirjo~eK',VLoivrjv Ttacriv TO yap asrrv ' ftlav oiKrjcriv r;/xi Troujtretv o-vpprj^ao-' eh tv airavTa, ' wore fiaZittiv eh dWijXovs ( 6 7 3 — 6 7 5 : cf. 6 9 0 ff.) (5) TI Se; St/cai r e Kai tyKXiJaXA.' oiSc Sucat irpwrov Ivovrat. KT\. IX.O.TO. 7rpos aA.A.7;'XoiJs ov/c oi^crtTat ( 6 5 7 — 6 7 2 : cf. also 5 6 0 — 5 ^ 7 ) c£ avTuii', ak liros €i7T€ii' KTX. ; 4 6 4 D. (6) Kai /xr)i> on ye ve v yu.^ /jLay^eirai (641—643). a.TTTi<x6ai etpyoucra, Seos 8e TO Tj €^ 17s «M a Trj. IlcicrofxeOa apa, Tyv o' eyw, Tavra ye 'Ofir/pia 4 6 8 C f. I have drawn attention to the Aristophanic parallels in commenting on each of these passages of Plato individually. The impression which they produce as a whole will vary according to the observer's bent and attitude of mind. To Zeller and Hirmer they appear for the most part only accidental coincidences natural enough in the independent exposition and development of the same fundamental idea. By way of illustration Hirmer reminds us that one of the reasons which Plato assigns for domestic communism finds an echo in the motive to which Herodotus had already attributed the community of wives among the Agathyrsi: see note on 463 c. Susemihl on the other hand seems to think that the resemblances are too striking to be merely accidental (Gen. Entwick. 11 p. 297). Experience has shewn that it would be rash to limit the possible degrees of approximation between two writers of ability discussing the same or similar subjects; but for my own part I am disposed to think that we should give the preference to an ex- 352 APPENDICES TO BOOK V. planation which, while it is probable on other grounds, leaves room for the possibility that some at least of these coincidences are not altogether fortuitous. On a retrospect of the foregoing discussion, we see that the residue of solid fact awaiting explanation is first, the general resemblance of subject and treatment between the fifth book of the Republic and the Eccksiazusae, and secondly, certain particular coincidences of idea and phraseology. No very great stress should be laid on the personal and polemical tone which seems to make itself felt in some of the passages cited under heading II (b); but it may be found that a solution which explains the other phenomena will provide a reasonable account of this matter also. What explanations may be, or have been, offered ? It may be suggested, in the first place, that Aristophanes and Plato are borrowing from the same literary source. According to Aristoxenus ap. D. L. in 37 and Favorinus ib. 57 the Republic of Plato was found almost entire hi TOIS IIpcuTayopov 'AvTiXoyixois, but the fable is unworthy of serious discussion, and has not been accepted by any responsible critic (cf. Frei, Quaestiones Protagoreae p. 187). Apart from this testimony, there is no evidence to support the view that the resemblances between Aristophanes and Plato are due to imitations of the same original. Secondly, it has been held that Aristophanes copies from Plato. According to this theory, the Eccksiazusae caricatures the Platonic community of goods, wives and children, referred to or expounded in the end of Book in, in iv 423 E f., and especially in Book v of the Republic. Zeller and others have endeavoured to refute this view by urging that communism in the Eccksiazusae is represented rather as an extreme development of democracy and the democratical spirit than as "das Hirngespenst eines aristokratischen Doctrinars" (Zeller I.e. p. 552 n.); that Aristophanes depicts a yvvaiKOK.pa.Tio., and exhibits in fact " a bill in Parliament for the putting down of men " {Merry Wives of Windsor n 1), whereas in Plato we have an apto-TOKparia in which the best women and the best men are on an equality; and that there are many proposals in the fifth book of the Republic to which there is no analogy in the Eccksiazusae, although they would have formed an admirable subject for Aristophanes' peculiar kind of wit, such as the KXrjpoL nves Kaptj/oi (460 A), the gymnastic exercises of the female guardians (452 B c al.), and their presence on the field of battle (471 D al.). These observations are certainly true, and conclusive against the theory that the Eccksiazusae was intended by Aristophanes as an exhaustive polemic against Plato's communism, and nothing more; but such a theory is quite indefensible and betrays a complete misapprehension of the genius of Comedy. The primary object of Aristophanic Comedy, when all is said and done, was to amuse (452 p,C, 457 B), and the accurate and complete recapitulation of Plato's theories would not only be slavish and pedantic, but also much less amusing than a partial and distorted view. "-Dass Aristophanes nicht naturgetreue Farben liebt, wenn er seine Opfer der Biihne iiberantwortet, braucht APPENDICES TO BOOK V. 353 nicht besonders gesagt zu werden; er hat am Sokrates eine wahrhaft thersiteische Rolle gespielt. Also soil Niemand behaupten, er habe den Wortlaut der Politie vor Augen seine Komodie gedichtet, bedacht dem Verfasser kein Unrecht zu thun. Er nahm, was seinem Zwecke diente; fiir seine Extravaganzen muss man zunachst das Wesen der Komik verantwortlich machen" (Krohn PL St. p. 79). The real question is whether the actual points of contact between the Republic and the Ecclesiazusae are sufficiently numerous and of such a kind as to shew that Aristophanes had the Republic in view in any part of his play. If we confine ourselves to the internal evidence, the possibility of such a direct and immediate reference to Plato's dialogue cannot be denied; but it is impossible for many reasons to believe that the whole of the Republic is earlier than 393—390 B.C., between which dates the Ecclesiazusae falls. It'is at this point that the separatist critics step in. In discussing the relationship between Aristophanes and Plato, Morgenstern (I.e. p. 83) had already made the suggestion that the Republic as we have it now is an editio aucta et emendata of an earlier Republic, and that Aristophanes had before him this preliminary treatise; and Teichmiiller for his part places the first five books of the Republic in 392 or 391, and the Ecclesiazusae in 390 B.C. (I.e. 1 pp. 15 ff.). But the resemblances between the two works can be explained without having recourse to the hypotheses of the separatists, and the question whether the different books of the Republic were published together or not should be kept distinct from the present enquiry. See Introd. § 4, where I have tried to shew that the xwP'&0VTei have hitherto failed to prove their case. Thirdly, Plato may have had the Ecclesiazusae in view when he wrote the fifth book of the Republic. This opinion was first, I think, expressed by Boeckh, who remarks "Plato quinto Reipublicae lepidorum hominum facetiis perstricta haec placita significans Aristophanis comoediam videtur respicere" (1. c. p. 26). Boeckh's view seems to be regarded as possible both by Zeller (1. c.) and Hirmer (1. c), the latter of whom reminds us that Plato alludes to Aristophanes also in other parts of the Republic (see on vn 529 B, C, and cf. vi 508 B n.): and, among the separatists, Krohn, Stein, Usener and Chiappelli, in one form or another, hold what is fundamentally the same belief. According to Krohn {PI. St. 1. a), the order of publication was Republic 1—iv, Ecclesiazusae, Republic v. In the Ecclesiazusae Aristophanes ridicules the Platonic community of wives and children alluded to in IV423 Ef., and doubtless familiar enough as a topic of conversation in the more cultivated circles of Athenian society; while the first half of Republic v reiterates, in view of Aristophanes' travesty, the principle of KOIVO. TO. <J3iX.o>v, adding new and well-considered arguments in its support. Stein and Chiappelli (ll.ee.) agree pretty closely with Krohn, except that Stein thinks the remark of Socrates in iv 423 E f. was enough by itself to inspire the author of the Ecclesiazusae, without any assistance from the oral diffusion of Plato's paradoxical innovations. The hypothesis proposed by Usener (ap. Brandt I.e.), regarded merely as a work of art, A. P. 33 354 APPENDICES TO BOOK V. is singularly perfect and complete. Starting from the thesis that the recapitulation of the Republic in the Timaeus (i-jcff.) refers to a preliminary draft of a portion of the dialogue published before the production of the Ecclesiazusae, Usener maintains that in Republic n c. 15—iv c. 5 inclusive we have the substance of that earlier treatise, which included also a sketch of the community of wives and children, afterwards compressed into the single sentence iv 423 E f. Aristophanes' travesty of this forerunner of the Republic is contained in the Ecclesiazusae, which was put on the stage, according to Usener, in 393 B.C., and in Book v of the Republic Plato treats the whole subject afresh in view of Aristophanes' attack. So much for the most important and representative theories which have been advanced on the question. In an enquiry of this kind, we cannot hope to attain the certainty of absolute demonstration; but I am strongly inclined to admit the probability that Plato had the Ecclesiazusae and its author in his mind when he wrote that part of the fifth book which deals with the subject of women and children. Granted that the Ecclesiazusae is earlier than Book v of the Republic, Plato must have known the play, and the subjects treated of in the two writings are so closely allied that it would have been difficult to ignore the comedian altogether in traversing what is nearly the same ground. The positive coincidences, again, both general and particular, though they do not perhaps compel us to assume any connexion between the two works, are, at all events in some cases, most readily explicable on that hypothesis. A similar remark will apply to the instances already cited of personal or apparently personal references to some representative of the comic stage in more than one passage of Book v. But there is nothing in this admission which lends support to any of the chorizontic hypotheses, and the separatists, with few exceptions, take much too narrow a view of the question at issue. No doubt Aristotle asserts that the community of wives and children and the a-vaa-Lna -yui/aii«3i' were novelties peculiar to Plato among all the authors both of theoretical and of practical polities {Pol. B 7. 1266" 34 ff.). As far as concerns actually existing States, Aristotle's remark is demonstrably incorrect, if the word ' polity' is held to include barbarian as well as Hellenic constitutions1; and though what he says may be true of the 7roXiT£iat TWV <j>i\ocr6(t>o>v, there is a considerable body of evidence to shew that the community of wives and children as well as of property was an idea freely mooted in Athenian speculative circles, even when it was not embodied in a formal iroXn-eia like that of Plato, or that of Diogenes2 after him. The attitude of Euripides is highly significant in a question of this kind; and Diimmler {Proleg. zu Platons Staat p. 55) has drawn attention to a fragment of the Protesilaus where Euripides forestalls the Platonic conception in the words KOIVOV yap ctvat XPVV ywaiKtiov -ytVos (Er. 655 Dindorf. Cf. also Fr. 406, Med. 573ff.and Hipp. 616 ff.). The wide-spread desire in Plato's age to break 1 2 See on v 457 B, 463 c. See Zeller4 n 1, pp. 321—326. APPENDICES TO BOOK V. 355 with ' convention' and reorganize society on a ' natural' basis, with the frequent appeal to the analogy of the dumb creation (see on 451 c), in which the 'vox Naturae' was supposed to be most plainly audible, points towards the same conclusion; and I do not think that Diimmler overshoots the mark when, in reviewing the available evidence, he affirms " Es ist kein Zweifel, Weiber- und Giitergemeinschaft liegen auf dem Wege der Weltbegliickungsplane des fiinften Jahrhunderts " (1. a). See also Archiv fur Geschichte der Philosophie ill p. 458 f., where Diels remarks "beriihmte Gedanken, deren schulmassige Fassunguns erstaus dem Anfang des vierten Jahrhunderts vorliegt (z. B. Sclavenemancipation und Weibergemeinschaft), bereits im Jahrhundert der Aufklarung geboren sind." That such aspirations commanded a large measure of sympathy and support among some of Socrates' followers, including of course Plato, may be easily believed, both on account of the views which were afterwards promulgated by Plato and the Cynics, and also because there are signs that such an innovation would not have been altogether repugnant to the historical Socrates, whose attitude on sexual questions is almost repulsively utilitarian : see Xen. Mem. 1 3. 14, 11 1. 5, 2. 4. It is from political and social ideas of this kind that Aristophanes, who everywhere shews himself familiar with the intellectual movements of his day, derived the materials of his comedy. Everything else had been tried in Athens; why not have recourse to the remedy offered by the so-called 'natural' state of society? eSo'/cet yap TOVTO fxovov iv rfj Tro'Aei ' ovnia yeyev^cr&u (Eccl. 456 f.). Aristophanes' Ecrfesiazusae is thus a satire both on Athenian democracy and on the socialistic theories of his age. The philosopher may well have been dissatisfied with the comedian's unscrupulous travesty of views with which he had himself no little sympathy. In the fifth book of the Republic Plato touches with serious purpose on nearly all the proposals which Aristophanes had tried to make ridiculous, sometimes expressing himself as if he were the self-nominated champion of the ideal so licentiously burlesqued upon the stage, and even appears to carry the war into the enemy's camp by a vigorous onslaught upon the principles and practice of Athenian comedy (452 c f.). II. V 452 D, E. /ioiTaios os yeXoiov 0.XX0 TI ^yciTcu 7} TO KCXKOV, /ecu 6 yeAooToiroicii' eTn^upHv irpos aXXrjv Tij/a o^/iv o.irojiXe7rpovo<s re /ecu KIIKOV, KO.1 KO.\OV av cnrouSa^ei irpbs a'AXov riva (TKOTTOV arq(rd.fi.e.vo<; rj rov TOV dyadov. With ^ this text (that of Paris A) II agrees, except for the trifling error nvav 01/w for TWO. '6\f/w. The words /cat KO\OV av are omitted in E and a few late uss : in q they are replaced by KCU OV «aXov av. There is no other variant of any consequence in the uss. The explanation which I have given agrees with that of the Oxford editors except that they do not make 6 yeXwroTroielv i-mx^piSv subject 356 APPENDICES TO BOOK V. to avovlwQLi, but to /iaroios, which will therefore have a threefold subject, viz. (i) os—KOLKOV, (2) 6—KHKOV, (3) os (understood) KaXov av airovSdtti KTX. I think the view taken in the notes is both grammatically easier and better in point of sense. In any case, however, the sentence must be allowed to be ill-constructed and awkward, although that in itself is not enough to justify us in accepting emendations which are far from probable or satisfactory. The difficulties connect themselves (1) with us ye\olov,(2) with KO.1 KCLXOV av, (3) with irpos aWov Ttva O-KOTTOV o-nycra/^vos. oSs yeXoiov is cancelled by Cobet and Herwerden, and may of course be a gloss on dpov6s T£ Kal KOLKOV. The omission of these two words improves the style, but, as they are in all the MSS, it is safer to retain them as a Platonic pleonasm. As regards KOX KOXOV av, the introduction of KaXoV ('beauty' or ' taste') as apparently a sort of duplicate of ayaOov seems at first sight unnecessary and irrelevant. But KOXOV appears in the sister passage below (457 B), and I think that xaAov here makes Plato's allusion to the Old Comedy somewhat more pointed and telling, for Comedy, like every form of Greek art, might be supposed to aim at TO KOXOV. It cannot however be denied that Kal KaXov may be an erroneous duplication of Kal Kawv, and in that case the meaning will be ' and he who attempts to raise a laugh etc. aims seriously also at another goal' etc., 6 yeXuToiroteli' i-7rtxeLp<3v being the nominative to <7TrouSd£ei. I formerly felt disposed to take this view. The expression irpos dXXov nva. O-KWKOV a-Trja-dfuevos has been taken by Jebb to mean 'having set himself to some other aim': cf. Soph. Ant. 299 irpos alaypa. Trpdy/xaO' lorao-tfai. The Sophoclean line might justify o-Ta?, but surely not o-Tijcrd/xevos, which is always I think— except of course where it means ' having stopped' (desisto, desino, quiesco: see Stephanus-Hase s.v.)—transitive in good Greek. My explanation of or^o-a/io/os is due to J. and C.: it receives some support from the parallel idiom in 450 E (fuerpov—TOWVTO>V \6y where see note: but at best we must allow that the participle is somewhat awkward. W. H. Thompson and others expunge the preposition n-pds. The other proposed solutions are as follows: (1) fxaraio^ os yeXolov aXXo TI ^yemu—Kanov, rj oTrou8a'£ei KTX. (Bekker, Schneider. There is however no MS authority for rj. Schneider also favours Stephanus' conjecture KTX. (Herwerden). ^ There is, it will be observed, a general tendency to omit Kal /caXoC av, or at least KaXoS. The presence of these words both in A and in n carries great weight. I have thought of suggesting ^dVaios—«a/co5 Kal KaXbv av OTrovSa'£ei 7rp6s , aXXov nvd (TKOTTOV KTX. ('aims APPENDICES TO BOOK V. 357 seriously also at another standard of taste, having set himself another g o a l ' etc.), or KO.1 KaXov av tnrouSa^ei irpos aAAov Tiva OTTjcra/xei'Os KTA. III. V 457 B aVeAij TOV yeXoiov [o-ocjn'as] 8peira)v Kapirov. The word o-o^tas is in all the MSS, but there is no consensus of opinion as to how it should be explained. Schneider translates "die Weisheitsfrucht des lacherlichen," explaining this to mean "fructum sapientiae, quern risor iste quasi de arbore sapientiae suae decerpere, h.e. sapientia sua invenisse sibi videtur." "Plucks from his laughter an unripe fruit of wisdom" is Campbell's translation. Each of these editors therefore understands one of the two genitives as representing the tree—Schneider <xo<£tas, Campbell TOV yeXoCov; but neither alternative is satisfactory, although Schneider's gives the better sense. A third possibility would be to make TOV yeXoiov depend on the negative idea contained in aVeAi; (cf. areAeis T-^S TOV OVTOS 6ia<s Phaedr. 248 B), the sense being that their wisdom or art falls short of TO yeXoiov, and so does not attain the end at which Comedy should aim. If the MS reading is to be retained, this explanation seems to me the best, but the relation of the two genitives still remains difficult and obscure. Jackson suggests that the expression may mean " a witcrop of ridicule." To me it appears most probable that o-o<£ias has been added by some scribe desirous of completing the quotation. See Introd. § 5. Others (Ast, Stallbaum, Herwerden, Hartman) retain o-oc£ias and omit TOV ytXoiov, but the interpolation of these words is less easy to explain, and fidraios os yeXotov aXXo TL rjyuTa.i rj TO KCIKOV in 452 D is strongly in favour of keeping TOV yeXoiov here. The object of Plato's strictures in both passages is a particular view of TO yeXolov with which he has no sympathy : see on 452 D. IV. On Infanticide in the Republic. The disputed passages are as follows :— (1) V 459 D, E 8el \i.iv, (XTTOV, £K TWV (afX.oXoyqfj,evtiiV TOIIS apterous s apto-Tats o-vyyiyveo-Oai <us TrXeiOTaicis, TOIIS Se avXoTaTOV<; Ttus avXoTarats TOwavTto^, /cat TCOV fliv TO. I x y o v a Tp£tiv, TWV 8k jxri, el jU.eAA.ei TO 7TOI/J.VLOV O TL aKpoTaTov eii/at, /cat Tavra iravTa yiyvo/xcva Xavdavuv irX-qv avTOvs TOIJS apxpvTas, ei a ! rj dyiXrj TWV 3—3 358 APPENDICES TO BOOK V. (S av idekaxri—, ical ravrd y 17817 TrdvTa 8iaKc\.eva-dft,evoi irpoOvfi-eltrOai, /id\urra piv /xi/S' th <£ak €K<j>epeLV KvrjfJLa firjSe ev, iav yivqrai, lav he TL /Siacr^TOti, OVTIO riOevai, tos OVK ova-r)<; rpoifirjs T<5 TOIOVTIO. From these passages it would seem undeniable that Plato contemplates in Book v the exposure of (A) the offspring of inferior guardians, (B) any deformed offspring produced by guardians of the better sort, (C) the offspring of guardians who have passed the limits of age laid down for those who are to produce children for the State'. We have no right on linguistic grounds to suggest that rpe^eiv in (1) and Tpo<j>Tj in (3) are "used in the emphatic sense of educating as Guardians and Auxiliaries" (Nettleship Led. and Rem. 11 p. 174 n. 3. The same explanation has been advanced by others). Nevertheless, a number of critics, from Morgenstern (de Pi. Rep. p. 228 n. 141) onwards, have taken a different view, and that for two reasons. It is desired, on the one hand, to acquit Plato of sanctioning "a practice so repugnant to modern Christian notions." The argument is irrelevant; and it is a sufficient reply that the practice was widely prevalent in ancient Greece (see Bliimner, Privatalterthiimer p. 77 n. 1), and expressly enjoined in Sparta on precisely the same grounds on which Plato prescribes it in the Republic (Plut. Lye. 16. 1). Aristotle also permits infanticide in the case of deformed offspring (Pol. H 16. 133513 19 ff.). In point of fact, Plato's abolition of marriage would strike the Greeks as far more revolutionary and offensive than his toleration of infanticide; nor would a legislator who is bold enough to overthrow the institution of marriage, as it is commonly understood, be likely to prohibit the exposure of weaklings, if it seemed to him conducive to the welfare of the State. The second objection is at first sight more serious. When he is recapitulating the leading features of the Republic in the opening of the Timaeus (19 A), Plato writes : KOX p,r\v OTI ye TO. /xkv TISV dyaOwv Opemiov !<£a/i€y elvai, Ta 8e TWV KO.KU>V £ts TTJV dWr/v \dOpa BiaSoriov 7rdA.iv iTrav^avofniviav 8e (JKOTTOVVTO.'S del TOIIS aftous irdXiv dvdyetv 8civ, rovi 8c Trapa. i ferior guardians in the Republic were to be distributed among the lower classes, but says nothing about the other two classes enumerated above, viz. (B) and (C). The apparent contradiction has been variously explained. Zeller (Phil. d. Gr.1 n 1, p. 909 n. 2) and others suppose that Plato had changed his view when the Timaeus was written, and this is doubtless possible, especially as nothing is said about the exposure of children in the Laws. The suggestion made by Jowett, that Plato "may have forgotten," surely lacks every element of probability. A recent chorizontic theory on the subject is deserving of mention. According to Usener and Brandt, the earlier books of the Republic, as 1 Aristotle also understood infanticide to be intended, when, in criticising Plato's community of children, he wrote &ST}\OV yap $ avvtfi-q yeviadai yevS/uvov {Pol. B y 1262" -,). -riicvov ml cu APPENDICES TO BOOK V. 359 we know it now, contain material which was originally published separately, and it is to this earlier edition that Aristophanes alludes in the Ecclesiazusae. It is further supposed that Plato's recapitulation in the Timaeus refers, not to the existing Republic, but to the original publication1, in which, therefore, Plato did not countenance infanticide, but was content merely to degrade the offspring of the inferior guardians. The bulk of the present Book in, according to Usener, formed part of the first edition. Now, in in 415 B, C Plato does actually propose to deal with unsatisfactory offspring by the method described in the Timaeus. His words are edv re o-^ercpos tnyovos vnoXa\/cos rj viroa-iSr]po<; yevryrai, [i.rj8evl rpoiruo t«xTe\eq(Tovvv\a.K7Jv, TOV<; 8C eis lirinovpuiv. The cases of deterioration referred to in lav re which c o r r e s p o n d t o aAAa TTJV Ty vj- Kovaav rifirjv—ava'£owi in Rep. in 415 c, but are not echoed anywhere in Book v. It is true that the reference is inaccurate, for 'the offspring of inferior parents' (TO TW KO.KWV) is not quite synonymous with the eKyovos VTTO^OKKO1; rj viroa-L&rjpo'; of Book i n ; but it is not more inaccurate than Plato's cross-references often are, even within the limits of a single dialogue. The difficulty which calls for explanation is therefore Plato's silence on the subject of the exposure of children in the summary of the Republic which he prefixes to the Timaeus, rather than any positive contradiction—if we make allowance for the inaccuracy which I have spoken of—between the two dialogues. How is that silence to be accounted for ? Plato may no doubt have altered his views; but his recapitulation in the Timaeus is by no means complete even in other respects (see Archer-Hind on 17 B), and I think it much more likely that he omitted this point because it seemed to him, as in point of fact it would have seemed to many, if not most, of his contemporaries, by no means one of the most peculiar and distinctive features of his common1 See App. I and Brandt Ziir Entwickelung der Platonischen Lehren von den Seelentheilen, Leipzig 1890, pp. 1—9. 360 APPENDICES TO BOOK V. wealth. Although Plato says nothing about the exposure of children in the constitution of the Laws, that is only a second-best polity, and he nowhere surrenders his earlier ideal (see Laws 739 c ff.). In any case, we must interpret the Republic by itself: and none of Plato's own contemporaries could possibly have read the sentences printed above without supposing that he meant Infanticide. V. V 462 C, D OTCLV TTOV rjfixav SaKTuAos TOV TrXrjyrj, iraffa r) KOiviavia rj Kara TO crtS/na irpos Trjv $v)(rjv rtro.^ivi\ eh fiiav o w r a f i v rrjv TOV apxovTOS Iv airy yoSeTO TE KCU Tracra dfna ^wqXyqaev /xepovs irovijo-avTO<; oXrj, /cai OVT(O o"r) Xeyofiev o n 6 avOponros TOV SOLKTVXOV dXyei. The difficulties of this passage have not received sufficient attention at the hands of editors. The only textual question is whether we should read Tera^ivq or TCTayfiivr]. TCTayfjievrj occurs in one MS of Stobaeus (Flor. 43. 102), and also in © and Vind. E, as well as in E. reTa/xevrj is much better supported, and has been preferred by former editors. Schneider, Davies and Vaughan, and Jowett respectively translate as follows : " die ganze durch den Leib nach der Seele zur Einheit der Zusammenordnung unter das regierende in ihr" (i.e. der Gemeinschaft) " sich erstreckende Gemeinschaft," " the whole fellowship that spreads through the body up to the soul, and then forms an organized unit under the governing principle"; "the whole frame, drawn towards the soul as a centre and forming one kingdom under the ruling power therein." They apparently agree in taking Tcrajucin; both with Trpos Trjvtyvxqvand with £15 fiiav APPENDICES TO BOOK V. 361 close. TOC apxovros would then correspond to the ijye/tovtxdv, or ruling part of soul, from which the various psychical activities radiate 'like the arms of a cuttle-fish': see Zeller3 in i, p. 199 n. 1. But it is more natural to refer airy to KOIVWVUI. In view of 464 B, where Plato speaks as if he had mereiy compared the body with its parts, and not the whole man, consisting of body and soul, I have sometimes suspected that Trpos rrjv i/'uxV" a n d TVV T°v apx0VT0S ' v a"1T? a r e fr°m t n e pen of some Stoic, who may also have altered riTay/ievr] into TCTo^en;: but the reference is precise enough for Plato's purpose, and 6 av0po>?ros TOV SaKTvXov aXyei makes it probable that room was made for the i/^X7?' in working out the illustration. VI. V 473 C ilprja-trai 8' ovv, u KCU JUEXAEI yiXuni re arcx^ws vxnrtp KVfj.a. \ KOL §£ X These words have given rise to much discussion. The literal translation is : ' said, however, it shall be, even although it is likely to drown me in laughter—just like a wave that laughs outright—and disgrace.' lnytXav should be compared with "leviterque sonant plangore cachinni" (Cat. 64. 273), and not with Aeschylus's UWTIW T<- KVIX.WTU>V avrjpiOfiov ye'\as is mentioned by Pollux vi 199, but it is not clear that he meant to attribute it to 362 APPENDICES TO BOOK V. Plato.) Few will feel themselves able to assent to this; nor is Richards' lwr$S,v for £Ky«X<Sv probable or satisfactory in point of meaning. Excision has also been freely resorted to. _ In his second edition Ast was disposed to bracket <5Ti re iKyeXwv icat dSofta KaTaxXixreif, the whole sentence might be translated ' Spoken, however, it shall be, even although it is likely to swamp us beneath a wave of roaring laughter'—lit. 'roaring with laughter'— ' and disgrace.' On this view Kv/xa is the object of KonaKkvo-eiv, as Ast in his third edition wished it to be, although his emendation yeXuv TIS aTe^i/cos tooTrep Kvjxa d$o£ta KaTon<\v(r£iv can hardly be right. (Benedictus' change of jue'XXei into yue'XXcis gives the same construction to KVfm.) But it is not possible, I think, to extract this meaning from the Greek without transposition, and such a double transposition is very improbable. On the whole I believe the text is sound. VII. V 476 A Kal ircpl SiKaiov KOI 6.8IKOV KO.1 ayaOov Kal KO.KOV /cat TrdvTtav TI2V el8a)V irkpi b a i r o s Xdyos, avro fiev ev £K<Xavra^6fjt.£va TTOXXCI The words KOI dXXifXaiveo-6ai is CKOIOTOV. The subject is irdvTaTOetSi;, with which eKao-rov is in ' distributive apposition,' as usual with this word : see Kiihner Gr. Gr. n p. 245. If Kal a.Wrj\a>v is genuine, there can be no doubt that Plato is speaking of the Koivtovia of db-q with one another. It is impossible to take aXkrj\. APPENDICES TO BOOK V. 363 between the two Ideas, Good and Beautiful, just as ' Simmias is tall' is an instance of Koivwvia between a particular body and the Idea of Tallness. The KoLvwvia of €"817 in Plato's philosophy has been discussed by Bonitz, Plat. Stud. pp. 200 ff., by Jackson in the Journal of Philology xiv pp. 212—218, by Zeller4 11 1, pp. 673 ff., and by many other critics. The doctrine in question is sometimes supposed to be a later development, or at all events a ' Weiterbildung,' of the Theory of Ideas. It is explicitly laid down in the Sophist (251 A ff.), a large section of which dialogue is an attempt to prove the intercommunion of certain etSiy. (Of course all £1857 do not communicate with one another, otherwise every general statement would be true: it is the business of the philosopher to discover which do and which do not unite : Soph. 253 c ff. We should therefore distinguish between real or ontological KOLvwvia d&wv and the KOLVWVLO. which we attribute to eiS?? when we predicate one general notion of another : see on 479 D. The former is true Kowiovta «S<3i/: the latter may be either true or false.) Unless KOU dWyjXmv is corrupt or spurious, the Koivmvia of €1817 must be attributed also to the Republic. In point of fact, according to the Platonic theory of predication, the real and ontological KOLVWVLO, of one €iSo<; with others is inevitable, if any true proposition of any kind is to be predicated of the Ideas. And Plato constantly throughout the Republic describes the Ideas by a variety of predicates, such as ov, avrb KOL6' atro, del Kara Tavra ouVavTcos %Xpv etc. Moreover, the KOWWVIO. of the Idea of Good with the other Ideas is surely implied in the description of the Good as the cause of Truth and Being in vi 508 E ff., although Plato does not himself express the relationship in this way. Such a statement as that ' the eTSos of SiKaiov is good' is not merely admissible, but necessary, in the metaphysical theory of Books v—vn. And no such statement can be made, unless there is KOLVWVM of the Ideas of Justice and Goodness. If it be urged that such a communion of Ideas is open to the objection known as rptVos avOpunros, it may be replied ' So is the communion of Ideas and particulars, which Plato certainly maintains in the Republic' If he was not aware of this objection in the one case, or deliberately ignored or overruled it, why not also in the other ? Similarly with the unity of the Idea. The communion of Ideas with Ideas affects their unity just as much or as little as the community of Ideas with particulars. Compare Fouillee La Phil, de Platon 1 pp. 202—211, and Chiappelli Delia Interpeirazione panteistica di Platone p. 119. There is accordingly, I think, no reason whatever for holding that Plato in the Republic denied the possibility of Koivmvia between eiSij, although the full exposition of this difficult and important subject is reserved for the Sophist. We should therefore hesitate before regarding the words a'AA/iyAtov Koivuivia in our dialogue as either spurious or corrupt. Nor can it be said that any of the attempts at emendation is in the least degree convincing. The most elegant, I think, is Badham's aWy aAAw (accepted by Schmitt Die Verschiedenheit d. Ideenlehre in PL Rep. und Philebus p. 3), though aWy is somewhat unpleasing. Hart- 364 APPENDICES TO BOOK V. man proposes aAX, Bywater (/. Ph. v p. 123) S.W dk\o>v (surely a doubtful piece of grammar), Voegelin the excision of KaC, Liebhold aAA TTOXXWV. Others will no doubt think of cancelling KOI dWrjXwv altogether, regarding it as a confused attempt to indicate that the KOLvuivia in question is a KoivmvCa between ' one another,' i.e. between Ideas on the one hand, and wpafeis or a-m^ara on the other. I have myself no doubt that the text is sound. Jackson writes as follows : "I believe the text to be right. Plato realizes that Ideas must carry predicates: e.g. piydX-q poia was written by Plato in this passage. END OF VOL. I.

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